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marked for pleasantness in raillery ; others for apo logues and apposite diverting stories. This is apt to be taken for the effect of pure nature, and that the rather, because it is not got by rules; and those who excel in either of them, never purposely set themselves to the study of it as an art to'be learnt. But yet it is true, that at first some lucky hit which took with somebody, and gained him commendation, encouraged him to try again, inclined his thoughts and endeavours that way, till at last he insensibly got a facility in it without perceiving how; and that is attributed wholly to nature, which was much more the effect of use and practice. I do not deny that natural disposition may often give the first rise to it; but that never carries a man far without use and exercise, and it is practice alone that brings the powers of the mind, as well as those of the body, to their perfection. Many a good poetic vein is buried under a trade, and never produces any thing for want of improvement., We see the

of discourse and reasoning are very different, even concerning the same matter, at court and in the university. And he that will go from Westminster Hall to the Exchange, will find a different genius and turn in their ways of talking; and one cannot think that all whose lot fell in the city, were born with different parts from those who were bred at the university or inns of court. To what purpose all this, but to shew that the dif


ference so observable in men's understandings and parts, dues not arise so much from the natural faculties, as acquired habits. He would be laughed at that should go about to make a fine dancer out of a country hedger, at past fifty. And he will not have much better success who shall endeavour at that age to make a man reason well or speak handsomely who has never been used to it, though you should lay before him a collection of all the best precepts of logic or oratory. No body is made any thing by hearing of rules, or laying them up in his memory; practice must settle the habit of doing, without reflecting on the rule; and you may as well hope to inake a good painter or musician extempore by a lecture and instruction in the arts of music and painting, as a coherent thinker or strict reasoner, by a set of rules, shewing him wherein right reasoning consists.

This being so that defects and weakness in men's understandings, as well as other faculties, come from want of a right use of their own minds, I am apt to think the fault is generally mislaid upon nature, and there is often a complaint of want of parts when the fault lies in want of a due improvement of them. We see men frequently dexterous and sharp enough in making a bargain, who, if you reason with them about matters of religion, appear perfectly stupid.

2. An Examination of Malbranche's Opi. nion, of seeing all things in God.

3. A Discourse of Miracles.
4. Part of a Fourth Letter for Toleration.

5. Memoirs relating to the Life of Anthony, first Earl of Shaftesbury. To these tracts is added, his New Method of a Common-placebook.

There are, besides, several other works not included in the above list; as, 1. A Paraphrase and Notes on several of St. Paul's Epistles, 1707, quarto. 2. Some. Familiar Letters between Mr. Locke and several of his Friends, 1708.

Moreover, in 1720, were published by M. des Maizeaux, “A Collection of several Pieces of Mr. John Locke, never before printed." These consist, 1. Of the Fundamental Laws of Carolina. 2. A Letter from a Person of Quality to his Friend. 3. Remarks upon some of Mr. Norris's Books, wherein he asserts farther, Malbranche's Opinion, of seeing all Things in God. 4. The Elements of Natural Philosophy. 5. Some Thoughts concerning Reading and Study, for a Gentleman. This tract may be considered as an Appendix to his Treatise on Education. 6. Several of Mr. Locke's Familiar Letters. 7. Lastly, Rules of a Society, which met once a week for their improvement.

The fifth edition of his works complete was published in 3 vols. folio, 1751,


(Bishop of Salisbury)

Was born at Edinburgh, 1643. The early part of his education he received from his father; and at the age of ten years was sent to the college of Aberdeen. At the age of fourteen he commenced master of arts, after which he applied to the study of the civil law, in which he had made considerable progress, when, changing his mind, he devoted himself wholly to theology.

After visiting England, particularly the two universities, in 166, he resolved to travel, and the year following, he went to Holland, and thence to Paris. On his return, at the close of the same year, he was chosen member of the Royal Society. In 1665, he was ordained priest, and presented to the living of Saltoun ;

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