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ness, which our Fathers were utterly unacquainted with.

Another Thing that makes it necessary for our Reason to have some Assistance given it, is the Disguise and false Colours in which many things appear to us in this present imperfeet State: There are a thousand things which are not in reality what they appear to be, and that both in the natural and the moral World : So the Sun appears to be flat as a Plate of Şilver, and to bę less than twelve Inches in Diameter ; the Moon appears to be as big as the Sun, and the Rainbow appears to be a large substantial Arch in the Sky, all which are in reality gross Falshoods. So Knavery puts on the Face of Justice, Hypocrisy and Superstition wear the Vizard of Piety, Deceit and Evil are often clothed in the Shapes and Appearances of Truth and Goodness. Now Logick helps us to strip off the outward Disguife of Things, and to behold them and judge of them in their own Nature.

There is yet a further Proof that our intellectual or rational Powers need some Alistance, and that is because they are so frail and fallible in the present State ; we are imposed upon at home as well as abroad; we are deceived by our Senses, by our Imaginations, by our Passions and Appetites; by the Authority of Men, by Education and Custom, &c. and we are led into frequent Errors, by judging according to these false and flattering Principles, rather than according to the Nature of Things. Something of this Frailty is owing to our very Constitution, Man being compounded of Flesh and Spirit: Something of it arises from our Infant State, and our growing up by Now Degrees to Manhood, so that we form a thousand Judgments before our Reason is mature.

But there is still more of it owing to our original Defeition from God, and

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the foolish and evil Difpofitions that are found in fallen Man: So that one great Part of the Defign of Logick is to guard us against the delufive Influences of our meaner Powers, to cure the Mistakes of immature Judgment, and to raise us in fome measure from the Ruins of our Fall.

It is evident enough from all these Things, that our Reafon needs the Affiftance of Art in our Enquiries after Truth or Duty; and without fome Skill and Diligence in forming our Judgments aright, we shall be led into frequent Mistakes, both in Matters of Science, and in Matters of Practice, and some of these Mistakes may prove fatal too.

The Art of Logick, even as it affifts us to gain the Knowledge of the Sciences, leads us on toward Virtue and Happiness; for all our speculative Acquaintance with Things fhould be made fubfervient to our better Conduct in the civil and the religious Life. This is infinitely more valuable than all Speculations, and a wife Man will ufe them chiefly for this better purpose.

All the good Judgment and Prudence that any Man exerts in his common Concerns of Life, without the Advantages of Learning, is called natural Logick: And it is but a higher Advancement, and a farther Affiftance of our rational Powers that is defigned by and expected from this artificial Logick.

In order to attain this, we muft enquire what are the principal Operations of the Mind, which are put forth in the Exercife of our reafon : And we shall find them to be these four. (viz.) Perception, Judgment, Argumentation, and Difpofition.

Now the Art of Logick is compos'd of those Observations and Rules, which Men have made about thefe four Operations of the Mind, Perception, Judgment, Reasoning, and Difpofition, in order to affift and improve them. I. Per

Perception, Conception, or Apprehenfion, is the mere fimple Contemplation of Things offered to our Minds, without affirming or denying any Thing concerning them. So we conceive or think of a Horfe, a Tree, High, Swift, Slow, Animal, Time, Motion, Matter, Mind, Life, Death, &c. The Form under which thefe Things appear to the Mind, or the Refult of our Conception or Apprehenfion, is called an Idea.

II. Judgment is that Operation of the Mind, whereby we join two or more Ideas together by one Affirmation or Negation, that is, we either affirm or deny this to be that. So This Tree is high; That Horfe is not swift; The Mind of Man is a thinking Being; Mere Matter has no Thought belonging to it; God is juft; Good Men are often miferable in this World; A righteous Governor will make a Difference betwixt the Evil and the Good which Sentences are the Effect of Judgment, and are called Propofitions.

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III. Argumentation or Reafoning is that Operation of the Mind, whereby we infer one Thing, i. e. one Propofition, from two or more Propolitions premised. Or it is the drawing a Conclufion, which before was either unknown, or dark, or doubtful, from fome Propofitions which are more known and evident. So when we have judged that Matter cannot think, and that the Mind of Man doth think, we then infer and conclude, that therefore the Mind of Man is not Matter.

So we judge that A just Governor will make a Difference betwixt the Evil and the Good; we judge alfo that God is a juft Governor; and from thence we conclude, that God will make a Difference betwixt the Evil and the Good.

This Argumentation may be carried on further, thus, God will one Time or another make a Difference between the Good and the Evil : But there is little or no Difference made in this World ; Therefore there must be another World wherein this Difference Mall be made.

These Inferences or Conclusions are the Effects of Reasoning, and the three Propositions taken all together are called a Syllogism, or Argument.

IV. Disposition is that Operation of the Mind, whereby we put the Ideas, Propositions and Arguments, which we have formed concerning one Subject, into such an Order as is fittest to gain the clearest Knowledge of it, to retain it longest, and to explain it to others in the best manner : Or, in short, it is the Ranging of our Thoughts in such Order, as is best for our own and others Conception and Memory. The Effect of this Operation is called Method. This very Description of the four Operations of the Mind and their Effests in this Order, is an Instance or Example of Method.

Now as the Art of Logick assists our Conception, so it gives us a large and comprehensive View of the Subjects we enquire into, as well as a clear and distinct Knowledge of them. As it regulates our Judgment and our Reasoning, so it secures us from Mistakes, and gives us a true and certain Knowledge of Things; and as it furnishes us with Method, so it makes our Knowledge of Things both easy and regular, and guards our Thoughts · from Confusion.

Logick is divided into four Parts, according to these four Operations of the Mind, which it directs, and therefore we shall treat of it in this Order.

THE

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THE

FIRST PART

OF

LOGIC K.

T

Of Perceptions and Ideas.

HE first Part of Logick contains Observations and Precepts about the first Operation of the Mind, Perception or Conception: And fince all our Knowledge, how wide and large foever it grow, is founded upon our Conceptions and Ideas, here we fhall confider,

1. The general Nature of them.

2. The Objects of our Conception, or the Archetypes or Patterns of these Ideas.

3. The feveral Divifions of them.

4. The Words and Terms whereby our Ideas are expreft.

5. General Directions about our Ideas.

6. Special Rules to direct our Conceptions.

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