unite our selves to corporeal Objects and separate our selves from them without loving or fearing them But the surest way is to break off all Correspondence with them as far as is possible p. 99. CHAP. XII Of the Imagination This Term is obscure and confus'd What it is in general Several sorts of Imagination Its effects are dangerous Of that which the World calls Wit That quality is very opposite to the Grace of Christ It is fatal to those who possess it and to those who esteem and admire it in others tho' they have it not themselves p. 109. CHAP. XIII Of the Passions What they are Their dangerous effects We must moderate them The conclusion of the first Part. p. 119. THE CONTENTS OF THE SECOND PART Of Duties CHAP. I. GOod Men often do wicked Actions The Love of Order must be enlightned to make it regular Three Conditions requir'd to make an Action perfectly Vertuous We should study the Duties of Man in general and take some time every day to examine the Order and Circumstances of them in particular Page 1. CHAP. II. Our Duties toward God must be refer'd to his Attributes to his Power Wisdom and Love God alone is the true Cause of all Things The Duties we owe to Power which consist chiefly in clear Judgments and in Motions govern'd by those Judgments p. 4. CHAP. III. Of the Duties we owe to the Wisdom of God It is that alone which enlightens the Mind in consequence of certain natural Laws whose efficacy is determin'd by our Desires as occasional Causes The Judgments and Duties of the Mind in relation to the universal Reason p. 14. CHAP. IV. Of the Duties which we owe to the divine Love Our Will is nothing but a continual impression of the Love which God bears to himself the only true Good We cannot love Evil But we may take that for Evil which is neither Good nor Evil. So we cannot hate Good But the true Good is really the Evil of wicked Men or the true cause of their Misery That God may be Good in respect of us our Love must be like his or always subject to the divine Law Motions or Duties p. 21. CHAP. V. The three Divine Persons imprint each their proper Character on our Souls and our Duties give equal Honour to them all three Tho' our Duties consist only in inward Judgments and Motions yet we must shew them by outward Signs in regard of our Society with other Men. p. 30. CHAP. VI. Of the Duties of Society in general Two sorts of Society Every thing should be refer'd to the eternal Society Different kinds of Love and Honour The general heads of our Duties toward Men. They must be External and Relative The danger of paying inward Duties to Men. The Conversation of the World very dangerous p. 36. CHAP. VII The Duties of Esteem are due to all Mankind to the lowest of Men to the greatest Sinners to our Enemies and Persecutors To Merits as well as to Natures It is difficult to regulate exactly these Duties and those of Benevolence by reason of the difference of personal and relative Merits and their various Combinations A general Rule and the most certain one that can be given in this matter p. 42. CHAP. VIII Of the Duties of Benevolence and Respect We should procure all Men the true Goods and not relative Goods Who it is that fulfills the Duties of Benevolence The unreasonable Complaints of worldly Men. The Duties of Respect should be proportion'd to the greatness of participated Power p. 52. CHAP. IX Of the Duties due to Sovereigns Two Sovereign Powers The difference between them Their natural Rights Rights of Concession Of the Obedience of Subjects p. 61. CHAP. X. Of the Domestick Duties of Husband and Wife The Ground of these Duties Of the Duties of Parents toward their Children with relation to the Eternal and Civil Societies Of their instruction in the Sciencies and Morality Parents should give their Children a good Example They should govern them by Reason They have no right to use them ill Children owe Obedience to their Parents in all Things p. 69. CHAP. XI The original of the difference of Conditions Reason alone ought to govern but Force is now necessary The lawful use of Force is to make Men submit to Reason according to the Primitive Law The Rights of Superiours The Duties of Superiours and Inferiours p. 81. CHAP. XII Of our Duties toward our Equals We should give them the place they desire in our Mind and Heart We should express our inward Dispositions in favour of them by our outward Air and Behaviour and by real Services We should yield them the Superiority and Pre-eminence The hottest and most passionate Friendships are not the most solid and durable We should not make more intimate Friends than we can keep p. 90. CHAP. XIII A Continuatian of the same Subject If we would be belov'd we must make our selves amiable The Qualities which make a Man amiable Rules for Conversation Of different Airs Of Christian Friendships p. 100. CHAP. XIV Of the Duties which every Man owes to himself which consist in general in labouring for his own Perfection and Happiness p. 110. A TREATISE OF Morality PART I. CHAP. I. Vniversal Reason is the Wisdom of God himself All Men have some Communication with God True and False Just and Vnjust is the same in respect of all intelligent Beings and of God himself What Truth and Order is and what we must do to avoid Error and Sin God is essentially Just he loves the Creatures according as they are amiable or as they resemble him We must be Perfect to be Happy Vertue or the Perfection of Man consists in a Submission to the immutable Order and not in following the Order of Nature The Error of some of the Heathen Philosophers in this Matter grounded upon their Ignorance of the simplicity and immutability of the Divine Conduct I. THE Reason of Man is the Word See the first and second Christian Meditation or the Illustration on the Nature of Ideas Search after Truth Tom. 3. or the Wisdom of God himself for every Creature is a particular Being but the Reason of Man is Universal II. If my own particular Mind were my Reason and my Light my Mind would also be the Reason of all intelligent Beings for I am certain that my Reason enlightens all intelligent Beings No one can feel my Pain but my self but every one may see the Truth which I contemplate so that the Pain which I feel is a Modification of my own proper Substance but Truth is a Possession common to all Spiritual Beings III. Thus by the means of Reason I have or may have some Society with God and all other intelligent Beings because they all possess something in common with me to wit Reason IV. This Spiritual Society consists in a participation of the same intellectual Substance of the Word from which all Spiritual Beings may receive their Nourishment In
immutable Order and the divine Law rather than refer themselves to the Counsels of Men who most commonly flatter them They should also consult the fundamental Laws of the State and consider them as the ordinary Rules of their Conduct So likewise the Bishops if they would not abuse their Authority are bound to observe the Laws of the Church which they have promis'd to keep at their Consecration XI But for Subjects I think it certain that they ought to obey blindly and without reserve when only their own interest is concern'd For provided their Obedience to one of the two Powers do not make them omit the payment of that which they owe to God or to the opposite Power without doubt they are bound to obey To censure the Actions of their Sovereign is to make themselves his Judges It is attributing to themselves a kind of independence to yield only to their own light It is a Contempt and a Rebellion against the higher Power to expect that he should give an account of his Actions to any one but God who hath ordain'd him But still this is when he commands nothing against God himself or against the Power which represents him For since the Obedience which we pay to our Prince is due to God alone and refer'd wholly to him it is clear that we may and ought to disobey him when he commands us that which God forbids either immediately by the divine and immutable Law or by the other Power which he hath ordain'd XII But when the eternal Law doth not answer our attention by its Evidence or when the written Laws are obscure and the two sovereign Powers give us contrary Commands there is a necessity that we should inform our selves of their natural Rights and draw from them such consequences as should govern our Actions We should have recourse to Persons of understanding and above all we should carefully examine the Circumstances and Consequences of the Command that is impos'd on us And when at length we find our selves bound by the Obedience which we owe to God to disobey either of the Powers which are his Representatives we should do it bravely and undauauntedly but yet with all the respect which is due to those that are in Authority For tho' we are not always bound to obey the Powers ordain'd by God which are no way Infallible yet we are scarce ever allow'd to cast of the Respect that belongs to them how much soever they abuse their Authority They do not lose their Dignity nor their Character by unjust Commands and therefore we must still honour God in their Person And they on their part should remember that they have a Master who will deal with them as they have treated their Subjects and that they as well as other Men ought to submit to the divine Law to which God himself if I may so say is subject And tho' they may be satisfied perhaps that they have a Right to force Obedience from their Subjects yet they should not be angry if in some difficult and intricate Cases they make a scruple of obeying them or do not readily perform their Commands For Men ought not to be forc'd to act against their Conscience They cannot all have the same sense of things when there are great difficulties to overcome before they can understand the Order of their Duties They should be govern'd by Reason and when they have not Light and Understanding enough to know it and do not otherwise neglect the Duties which they do know certainly they deserve compassion and indulgence XIII What I have said of the sovereign Powers belongs also to subordinate Powers We owe Obedience to a Magistrate a Governour or any one that executes the Orders of the Prince as well as to the Prince himself even as we owe to the Prince the Obedience which is due to God the Fountain of all Power We ought not indeed to pay them so profound a Respect nor so general and blind an Obedience as we do to the Sovereign even as we ought to obey the Sovereign in so universal a manner as we do the Law and the Power of God because they are not invested with the whole power of the Prince no more than the Prince is with the whole power and the Infallibility of God But we owe them an Obedience proportionable to their power and to the knowledge we have that they execute the Orders of their Master and ours If we are persuaded that they encroach upon us or require of us such Duties as the Prince doth not expect or approve of we may free our selves from their exactions by a dextrous management or by such ways as do not violate the Respect that is due to them in regard of the Person whom they represent We should inform our selves of the Prince's pleasure from the Prince himfelf and if we can have no access to him we should presume that he refers himself to his Ministers And then we should humbly and without murmuring sacrifice to God the Goods which belong to him and which he hath given us that we should offer them to him again and thereby merit the enjoyment of more solid possessions which no power shall be able to take away from us We should with a truly Christian bravery shew by a ready Obedience our Contempt of transitory Enjoyments and look upon the Cross of Christ not as the Instrument of our Punishment but as our triumphal Chariot which shall certainly carry us as it did our Forerunner and our Pattern to eternal Thrones where we shall Judge with him the great Ones of the Earth in the day when the Fire shall devour their Riches and make all their Grandeur to disappear CHAP. X. Of the Domestick Duties of Husband and Wife The Ground of these Duties Of the Duties of Parents toward their Children with relation to the Eternal and Civil Societies Of their instruction in the Sciencies and Morality Parents should give their Children a good example They should govern them by Reason They have no right to use them ill Children owe Obediene to their Parents in all Things I. THose that govern the State have not a continual relation to all the particular Members of which it is compos'd and there are a great many People who never in their life receive any Command from their Sovereign or his Ministers Therefore that which I have said in the last Chapter is not of so great and general use as the Explication of the mutual Duties of Husband and Wife Parents and Children Masters and Servants a Lord and his Tenants or those that are under his Jurisdiction and such Persons as daily converse together and have many different relations to one another We should inform our selves more particularly of these private and domestick Duties I shall therefore endeavour to fix the Grounds and Principles of them from which every one may easily deduce Consequences II. The nearest Union that can be betwixt any Persons is that of the Man and
the Woman for it expresly figures the Union of Chirst with his Church It is an indissoluble Union for God being immutable in his Designs the Marriage of Christ and his Church shall continue for ever it is a natural Union and the two Sexes by their particular constitution in consequences of the admirable Laws of the Union of the Soul and Body have the most violent of all the Passions for each other because the love of Christ to his Church and that of the Church to her Lord her Saviour and her Husband is the greatest love that can be imagin'd as appears from the Canticles For in short the Man and the Woman are made for one another And if we can conceive that God in creating them had not a design to join them together then we may also conceive that the Incarnation of the Word was not necessary and that the principal or the only design of God which is figur'd by the marriage of the Man and the Woman more particularly than by any other thing is not the establishment of his Church in Jesus Christ who is the Basis and Foundation of it in whom also the whole Universe subsists who brings the whole Work of God out of its prophane State and by his quality of Son renders it worthy of the Majesty of the Father III. This Principle sufficiently shews that the mutual Duties of Christ and his Church are the Model of those of Husbands and Wives and that the Marriage of Christians like that of the first Man and Woman being the figure of the marriage of Christ and the Church ought not to differ in any of its consequences or circumstances from the reality which it represents And therefore St. Paul derives from this very Principle the mutual Duties of the Husband and Wife His Words are these IV. Eph. 5.22 Wives submit your selves unto your own Husbands as unto the Lord. For the Husband is the Head of the Wife even as Christ is the Head of the Church and he is the Saviour of the Body Therefore as the Church is subject unto Christ so let the Wives be to their own Husbands in every thing Husbands love your Wives even as Christ also loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of Water by the word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish So ought Men to love their Wives as their own Bodies he that loveth his Wife loveth himself For no Man ever yet hated his own Flesh but nourisheth and cherisheth it even as the Lord the Church for we are Members of his Body of his Flesh and of his Bones For this cause shall a Man leave his Father and his Mother and shall be join'd unto his Wife and they two shall be one Flesh This is a great mystery but I speak concerning Christ and the Church Nevertheless let every one of you in particular so love his Wife even as himself and the Wife see that she reverence her Husband V. From these admirable Words of St. Paul we see that the Duty of a Husband is to maintain his Wife and to supply her abundantly with all things necessary for her subsistence to assist and guide her by his Wisdom and Counsels and to comfort her in her Afflictions and Infirmities in a word to love her as himself and after the example of Christ to expose his life for her defense And that the Wife on her part ought to obey her Husband as her Lord to fear and respect him to seek to please none but him and to govern the Family in subordination to his Authority and with a dependence on his Designs provided they are agreeable or at least not contrary to the designs of God VI. Now the design of God in the institution of Marriage is not only to supply the State with Members to compose the Body of it and to defend and maintain its Honour and Reputation but more especially to furnish Christ with Materials for the external Temple with Members of the Church and perpetual Worshippers of the divine Majesty For married Persons are not only the Figures but also the natural Ministers of Christ and the Church God hath join'd them together not only to express his great design but also to act in it It is true since Sin came into the World they beget Children only for the Devil and by an action altogether brutish and if it were not for Christ our Mediatour it would be a hainous Crime to communicate to a Woman that miserable fertility of bringing forth an Enemy of God to damn a Soul for ever to labour for the Glory of Satan and the establishment of the infernal Babylon But Christ came to remedy the disorders of Sin and it is permitted by the Sacrament of Marriage the Figure of his eternal Alliance to give our Children as I may say to the Devil that Christ may have the glory to snatch them out of his Hands and having wash'd them in his own Blood to make them enter into his Building VII Now the principal Duty of Parents is to educate their Children in such a manner that they may not lose their Baptismal Innocence and Purity Married Persons may live in continence as Adam and Eve did before their Sin Christ doth not want Materials for the building of his Temple How many Nations are there still that are ignorant of the Mystery of our Reconciliation But that Parents by their Ambition their Avarice their disorderly course of Life their ill Example nay by barely neglecting to instruct their Children should deprive them of the possession of the true Goods and make them fall again into the slavery of the Devil in which they were Born and from which they had been once deliver'd this is the greatest Crime that Men are capable of committing VIII A Father may educate his Children so as to be the Honour of his Family the delight of their Country and the support of the State he may leave them the peaceable enjoyment of large Possessions and all possible Splendour Yet still he is a cruel and unnatural Father and the more cruel because he charms their Maladies in such a manner that they will not be sensible of them till they are past remedy He is Impious and Wicked and so much the more because with that which he pulls down from the sacred Temple of the living God he builds up the prophane Babylon He is Senseless and stupid and the more because there cannot be a greater degreee of Folly a more gross Stupidity a more brutish and surious Despair than that of a Father who is regardless of the inevitable alternative of Two very different Eternities which shall succeed our latest Moments who builds for himself and his Family on the Brow of a Precipice expos'd to Storms and Tempests and just ready to bury for ever the
beget Pride For the Soul doth as it were enlarge and extend it self through the multitude of things with which the Head is fill'd And tho' the content of the Mind be then taken up as I may say with nothing but Emptiness or with things of little or no use as the position of Bodies the the series of Times the actions and opinions of Men yet it imagines it self to have as great an extent duration and reality as the objects of its Knowledge It stretches it self to all the parts of the World It goes back to past Ages and instead of considering the nature of its own Being what it is at present and what it shall be in eternity it forgets its self and its own Country and wanders in an imaginary World in Histories made up of Realities which are now no more and Chimera's which never were XIV Not that we should slight History for example and never study any but the solid Sciences such as of themselves make the Mind perfect and regulate the Heart But we should study them all in their proper order A Man may apply himself to History when he knows himself his Religion and his Duties when his Mind is form'd and he is thereby capable of distinguishing at least in some measure between the Truth of the History and the Imaginations of the Historian He may study Languages But it should be when he is Philosopher enough to know what a Language is When he throughly understands that of his own Country And when the desire of knowing the Thoughts of the Ancients begets in him a desire of knowing the Language For then he will learn more in one Year than he can in Ten without this desire He must be a Man a Christian an Englishman before he is a Grammarian a Poet an Historian or a Foreigner He should not study even the Mathematicks only to fill his Head with the properties of Lines but in order to procure to his Mind that strength extent and perfection of which it is capable In a word he should begin his studies with those Sciences that are most necessary or such as may most contribute to the perfection of his Mind and Heart He that only knows how to distinguish the Soul from the Body and doth not confound his Thoughts and Desires with the different motions of his Machine is more solidly learned and more capable of being so by the knowledge of this one real Science than he that understands the Histories Laws and Languages of all Nations but withal is so deeply Buried as I may say in the Ignorance of his own Being that he takes himself for the more subtil part of his Body and imagines that the immortality of the Soul is a Question not to be resolv'd XV. I am satisfied that I speak nothing but Paradoxes and that it would need a great many Words to persuade others to be of my Opinion But I would have them only open their Eyes Do we find that those who understand Virgil and Horace very well are wiser Men than those that understand S. Paul but indifferently It is experience that must convince such as will not consult Reason Now where is the experience which proves that the reading of Tully is more useful than that of the all-divine Words of the eternal Wisdom O say they we make Boys read Tully for the Latin But why do not they make them read the Gospel for Religion and Morality Poor Children they breed you up like Citizens of old Rome and you will get its Language and its Morals They ne-never think to make you reasonable Men true Christians and Inhabitants of the holy City You are mistaken say they we do think of it we do make it our business But I am sure it 's not the fashion to mind it throughly St. Augustin lamented this in vain Confess l. 1. and it is to no purpose that I trouble my self about it We shall still see young Lads when they come from School and ought to know something for none of them scarce mind any thing afterwards we shall still see them I say ignorant in the knowledge of Man of Religion and Morality For can they be said to know Man who cannot so much as distinguish the Soul from the Body Have they learnt the first elements of Religion and Morality who are not fully convinc'd of original Sin and the necessity of a Mediator They are well stockt with the precepts of Grammar They can say Lilly by Heart and repeat all the cramp Words in Faruaby and Butler This is sufficient They can declaim pro and con on any Subject A rare Qualification indeed to be able equally to maintain Truth and Falshood without knowing how to distinguish one from the other But what It is not reasonable that Boys should know more than their Fathers Nor is it fit that they should have more Learning than some of their Masters XVI But I leave it to Tutors and School-masters to examine the order of their Duties and to take care of the performance of them For I would not have Parents oblig'd to instruct their Children themselves because a great many are not capable of doing it or have other business which you shall never persuade them to be of less Importance than the education of their Children But then they should endeavour at least to choose a good Master Let them not imagine that a Young Man who only understands Greek and Latin and doth not know much less can govern himself is a fit Person to inform the Mind and regulate the Heart of a Child But when they have happily met with one that is let them not by their Example and Behaviour pull down that which a Tutor by his Pains and Diligence hath been building up Children by reason of their weakness and dependence are extremely affected with the Language of the Imagination and Senses with the outward Air and Behaviour especially of their Parents This is a natural Language which persuades insensibly it penetrates the Soul and in a delightful manner begets conviction and assurance in the Mind XVII If a Master teaches his Scholars to judge of things by Principles of Religion and Reason to silence their Senses Imagination and Passions to despise sensible Objects humane Greatness and transitory Pleasures an indiscreet Father shall talk of these false Goods before his Children with such an Air Voice and Gestures as are able to shake a setled Mind and move even those that are least prone to Imitation Perhaps he may speak to them of the true Goods But then his Discourse shall be so Cold and Faint that it shall only beget in them contempt and aversion But you shall hear him Twenty times a Day and that with concern bid them hold up their Head keep their Body steady and carry themselves handsomly He shall applaud and commend them for repeating a few passionate Lines with a Grace He shall sensibly discover his Joy by the Air of his Face if he finds
miserable Object of his Glory and Pleasures IX A Parent therefore that would preserve to his Children the inestimable right which they have acquir'd by Baptism to the inheritance of Christ must be always watchful in removing out of their sight all Objects that may tempt them He is their guardian Angel and should take up out of their way every Stone that may make them fall It is his Duty to instruct them in the Mysteries of Faith and by Faith to lead them by degrees to the understanding of the fundamental Truths of Religion to fix in them a firm hope of the true Goods and a generous contempt of humane Greatness He should shape their Mind to Perfection and teach them to exercise the faculties of it He should govern them by Reason for there cannot be a more perfect Law than that which God himself inviolably follows But he must begin with Faith For Men especially the younger sort are too sensual too carnal too much abroad to consult the Reason which dwels within them It must shew it self without cloth'd with a Body to strike their Senses They must submit to a visible Authority before they can contemplate the evidence of intellectual Truths Again a Father should never grant his Children any thing that they ask themselves and never deny them any thing that Reason asks for them for Reason should be the common Law the general Rule of all our Wills He should accustom them to obey as well as consult it He should make them give a reason either a good or a plausible one for every thing that they ask and then he may gratify their desires tho' they are not so agreable to Reason if he is satisfied that their intent was to obey Reason He should not chide them too much for fear of discouraging them But this is an indispensable Precept never to act but according to Reason The Soul should will nothing of it self For it is not its own Rule or its own Law It doth not possess Power it is not Independent It ought not to will but with a dependence on the immutable Law because it cannot think act nor enjoy Good but by a dependence on the divine Power This is what young People ought to know But it is perhaps what the old ones do not know It is certainly what all Men do not practise X. We should take care not to burden the Memory of Children with a great number of Actions which are of little use and serve only to confound and agitate a Mind which hath as yet but very little Strength and Capacity and is but too much disturb'd and shaken already by the action of sensible Objects But we should endeavour to make them clearly comprehend the certain Principles of solid Sciences We should use them to contemplate clear Ideas and above all we should teach them to distinguish the Soul from the Body and to know the different properties and modifications of these two Substances of which they are compos'd We should be so far from confirming them in their Error of taking their Senses for Judges of Truth by talking to them of sensible Objects as of the true causes of their Pleasure and Pain that we should be always telling them that their Senses deceive them and should use them in their Presence like false Witnesses that clash with one another to discover their Cheats and Illusions XI Children dye at ten Years old as well as Men at Fifty or Threescore What then will become of a Child at his Death whose Heart is already corrupted who is swell'd with esteem of his Quality and full of the love of sensual Enjoyments What Good will it do him in the other World to understand perfectly the the Geography of this and in Eternity to know the Epochas of Times All our knowledge perishes in Death and the knowledge of these things leads to nothing beyond A Lad knows how to Decline and Conjugate he understands Greek and Latin it may be perfectly well nay perhaps he is already well vers'd in History and acquainted with the Interests of Princes he promises much for this World for which he is not made but what signify all these Vanities with which his Mind and Heart is sill'd Are there solid rewards in Heaven for empty Studies Are there places of Honour destin'd for those that make a correct Theme Will God judge Children by any other Law than the immutable Order than the Precepts of the Gospel which they have neither observ'd nor known Is it the Duty of Fathers to breed up their Children for the State and not for Heaven for their Prince and not for Jesus Christ for a Society of a few Days and not for an eternal Society But let them take notice that those that are best skill'd in these vain Sciences are they that do most mischief to the State and raise the greatest Tempests in it I do not say but they may learn those Sciences But it should be then when their Mind is form'd and when they are capable of making a good use of it and the instructing of them in essential Truths should not be put off to a time when they shall be no more or at least not in a condition to Tast Meditate and Feed upon them XII The labour of Attention being the only way that leads to the understanding of Truth a Father should use all means of accustoming his Children to be Attentive Therefore I think it proper to teach them the most sensible part of the Mathematicks Not that these Sciences tho' preferable to many others are in themselves of any great value but because the Study of them is of such a Nature that a Man makes no progress in them any farther than he is Attentive For in reading a Book of Geometry if the Mind doth not labour by its Attention it gets nothing Now People should be us'd to the labour of the Mind when they are young For then the parts of the Brain are flexible and may be bent any way It is easy then to acquire a habit of being Attentive in which Part I. Chap. V. as I have shewn the whole strength of the Mind consists And therefore those that have accustom'd themselves from their youth to meditate on clear Principles are not only capable of learning all the Sciences but are also able to judge solidly of every thing to govern themselves by abstracted Principles to make ingenious discoveries and to foresee the consequences and events of Enterprises XIII But the Soâ—…nces of Memory confound the Mind they disturb its clear Ideas and furnish it with a Thousand probabilities on all sorts of Subjects which Men take up with because they know not how to distinguish between seeing in part and obscurely and seeing fully and clearly This resting on probabilities makes them wrangle and dispute endlesly For as Truth alone is one indivisible and immutable so that alone can closely and for ever unite Men's Minds Besides the Sciences of Memory do naturally