The Improvement of the Mind.

Front matter

Contents

Part I.

Page Life of the Author ........................... v

Advertisment

"Few books have been perused by me with greater pleasure than his 'Improvement of the Mind'; of which the radical principles may indeed be found in 'Locke's 'Conduct of The Understanding'; but they are so expanded and ramified by Watts, as to confer on him the merit of a work in the highest degree useful and pleasing. Whoever has the care of instructing others may be charged with deficiency in his duty if this book is not recommended."

Dr. Johnson's 'Life of Dr. Watts.'

Life of the Author

Dr. Isaac Watts was born at Southampton, July 17, 1674. His father was the master of a boarding-school in that town, of very considerable reputation. He was a sufferer for non-conformity, in the time of Charles II. and when at one time in prison, his wife, it was said, was seen sitting on a stone near the prison door, suckling her son Issac.

This son was a remarkable instance of early attention to books; He began to learn Latin at the age of four, probably at home, and was afterwards taught Latin, Greek, and Hebrew by the Rev. John Pinhorne, master of the free school at Southampton, rector of All-Saints in the same place, prebendary of Leckford, and vicar of Eling in the New Forest. The proficiency he made at this school induced some persons of property to raise a sum sufficient to maintain him at one of the universities; but his determination was soon fixed to remain among the dissenters, with whom his ancestors had long been connected. In 1690, he went to an academy superintended by the Rev. Thomas Rowe, where he had for his companions, Hughes the poet, and Horte, afterwards the Archbishop of Tuam; Mr. Samuel Say, afterwards an eminent preacher among the dissenters, and other persons of literary eminence. It is well-known that Dr. Watts strove to wean Hughes from his attachment to the stage. In 1693, he joined the congregation under the care of Mr. Rowe, as a communicant.

His application to this academy was very intense, and perhaps few young men have laid in a larger stock of various knowledge. The late Dr. Gibbons was in possession of a large volume in his hand-writing, containing twenty-two Latin dissertations upon curious and important subjects, which were evidently written when at this academy; and, says Dr. Johnson, * shew a degree of knowledge, both philosophical and theological, such as very few attain by a much longer course of study.*

His leisure hours seem to have been very early occupied in poetical efforts, and particularly when, after leaving the academy in his twentieth year, he went to reside with his father at Southampton, and spent two years in reading, meditation, and prayer, to fit himself for the work of the ministry.

At the end of this time, he was invited by Sir John Hartopp to reside in his family at Stoke Newington, near London, as tutor to his son. Here he remained about four or five years; and on his birth-day, 1698, preached his first sermon, and was chosen assistant to Dr. Chauncy, minister of the congregation at Marklane. About three years after, he was appointed to succeed Dr. Chauncy; but had scarce entered on this charge, when he was so interrupted by illness, as to render an assistant necessary; and, after an interval of health, he was again seized by a fever, - which left a weakness that never wholly abated, and in a great measure checked the usefulness of his public labours. While in this afflicting situation, he was received into the house of Sir Thomas Abney, of Newington, Knight and Alderman of London, where he was entertained with the utmost tenderness, friendship, and liberality, for the space of thirty-six years. Sir Thomas died about eight years after Dr. Watts became an inmate in his family, but he continued with Lady Abney and her daughters to the end of his life. Lady Abney died about a year after him; and the last of the family, Mrs. Elizabeth Abney, in 1782.

' A coalition like this,' says Dr. Johnson, ' a state in which the notions of patronage and dependence were overpowered by the perception of reciprocal benefits, deserves a particular memorial; and I will not withhold from the reader Dr. Gibbons's representation, to which regard is to be paid as to the narrative of one who writes what he knows, and what is known likewise to multitudes besides.'

The passage thus elegantly alluded to is as follows : « Our next observations shall be made upon that remarkably kind providence which brought the Doctor into Sir Thomas Abaey's family, and continued him there till his death, a period of no less than thirty-six years. In the midst of his several labours for the glory of God and good of his generation, he is seized with a most violent and threatening fever, which leaves him oppressed with great weakness, and puts a stop at least to his public services for some years. la this distressing season, doubly so to his active and pious spirit, he is invited to Sir Thomas Abney's family, nor ever removes from it till he had finished his days. Here he enjoyed the uninterrupted demonstrations of truest friendship. Here, without any care of his own, he bad every thing which could contribute to the enjoyment of life, and favour the unwearied pursuits of his studies. Here he dwelt in a family, which, for piety, order, harmony, and every virtue, was a house of God. Here he had the privilege of a country recess, the fragrant bower, the spreading lawn, the flowery garden, and other advantages, to sooth his mind, and aid his restoration to health; to yield him, whenever he chose them, more grateful intervals for his laborious studies, and enable him to return to them with redoubled vigour and delight. Had it not been for this most happy event, he might, as to outward view, have feebly, it may be, painfully, dragged on through many more years of languor, and inability for public service, and even for profitable study, or perhaps might have sunk into his grave under the overwhelming load of infirmities in the midst of his days: and thus the church and world have been deprived of those many excellent sermons and works which he drew up and published during his long residence in this family. In a few years after his removing thither, Sir Thomas Abney dies: but his amiable consort survives, who shows the Doctor the same respect and friendship as before, and most happily for him, and great number besides; for, as her riches were great, her generosity and munificence were in full proportion: her thread of life was drawn out to a great age, even beyond that of the Doctor's; and thus this excellent man, through her kindness, and that of her daughter, the present (1780) Mrs. Elizabeth Abney, who in a like degree esteemed and honoured him, enjoyed all the benefits and felicities he experienced at his first entrance into this family, till his days were numbered and finished, and, like a shock of corn in its season, he ascended into the regions of perfect and immortal life and joy.'

In this retreat he wrote the whole, or nearly the whole, of those works which have immortalized his name as a Christian poet and philosopher. He occasionally preached: and in the pulpit, says Dr. Johnson, though his low stature, which very little exceeded five feet, graced him with no advantages of appearance, yet the gravity and propriety of his utterance made his discourses very efficacious. Such was his flow of thoughts, and such his promptitude of language, that in the latter part of his life he did not pre-compose his cursory sermons ; but having adjusted the heads, and sketched out some particulars, trusted for success to his extemporary powers.

He continued many years to study, and to preach, and to do good by his instruction and example, till at last the infirmities of age disabled him from the more laborious part of his ministerial functions; and being no longer capable of public duty, he offered to remit the salary appendant to it, but his congregation would not accept the resignation. His annual income did not exceed one hundred pounds, of which he allowed one third to the poor.

His death was distinguished by steady faith and composure, and deprived the world of his useful labours and example, Nov. 25, 1748, in the seventy- fifth year of his age. He expired in that house where his life had been prolonged and made comfortable by a long continuance of kind and tender attentions of which there are few examples.

Dr. Johnson's character of him in that admirable life he wrote for the English Poets, may be received with confidence.

Few men hare left such purity of character, or such monuments

of laborious piety. He has provided instruction for all ages, from those who are lisping their first lessons, to the enlightened readers of Malbranche and Locke: he has left neither corporeal nor spiritual nature unexamined : he has taught the art of reasoning, and the science of the stars. His character, therefore, must be formed from the multiplicity and diversity of his attainments, rather than from any single performance; for it would not be safe to claim for him the highest iank in any single denomination of literary dignity: yet perhaps there was nothing in which be would not have excelled, if be had art divided his powers to different pursuits.'

His entire works have been published in six volumes, quarto, and more recently in octavo. With respect to the work now before the reader, its continued popularity would be a sufficient test of its merit, were we not enabled to add the opinion of the eminent critic already so frequently quoted. — ' Few books, says Dr. Johnson, have been perused by me with greater pleasure than his IMPROVEMENT OF THE MIND, of which the radical principles may indeed be found in Locke's Conduct of the Understanding; but they are so expanded and ramified by Watts, as to confer on him the merit of a work in the highest degree useful and pleasing. WHOEVER HAS THE CARE OF INSTRUCTING OTHERS, MAY BE CHARGED WITH DEFICIENCY IN HIS DUTY, IF THIS BOOK IS NOT RECOMMENDED.'

Preface, Part I

THE present Treatise, if it may assume the honour of that name, is made up of a variety of remarks and directions for the improvement of the mind in useful knowledge. It was collected from the observations which I had made on my own studies, and on the temper and sentiments, the humour and conduct of other men in their pursuit of learning, or in the affairs of life; and it has been considerably assisted by occasional collections, in the course of my reading, from many authors on different subjects. I confess, in far the greatest part, I stand bound to answer for the weaknesses or defects that will be found in these papers, not being able to point to other writers whence the twentieth part of them are derived.

The work was composed at different times, and by slow degrees. Now and then, indeed, it spread itself into branches and leaves, like a plant in April, and advanced seven or eight pages in a week: and sometimes it lay by without growth, like a vegetable in the winter, and did not increase half so much in the revolution of a year.

As these thoughts occurred to me in reading or meditation, or in my notices of the various appearances of things among mankind, they were thrown under those heads which make the present titles of the chapters, and were by degrees reduced to something like a method, such as the subject would admit.

On these accounts, it is not to be expected that the same accurate order should be observed, either in the whole book or in the particular chapters thereof, which is necessary in the system of any science whose scheme is projected at once. A book which has been twenty years a-writing may be indulged in some variety of style and manner, though I hope there will not be found any great difference of sentiment; for wherein I had improved in latter years, beyond what I had first written, a few dashes and alterations have corrected the mistakes: and if the candour of the Reader will but allow what is defective in one place to be supplied by additions from another, I hope there will be found a sufficient reconciliation of what might seem, at first, to be scarce consistent.

The language and dress of these sentiments is such as the present temper of mind dictated, whether it were grave or pleasant, severe or smiling. If there has been any thing expressed with too much severity, I suspect it will be found to fall upon those sneering or daring writers of the age against religion, and against the Christian scheme, who seem to have left reason, or decency, or both, behind them, in some of their writings.

The same apology of the length of years in composing this book may serve also to excuse a repetition of the same sentiments which may happen to be found in different places without the author's design; but in other pages it was intended, so that those rules, for the conduct of the understanding, which are most necessary should be set in several lights, that they might, with more frequency, and more force, impress the soul. I shall be sufficiently satisfied with the good humour and lenity of my Readers, if they will please to regard these papers as parcels of imperfect sketches, which were designed by a sudden pencil, and in a thousand leisure moments, to be, one day, collected into landscapes of some little prospects in the regions of learning, and in the world of common life, pointing oat the fairest and most fruitful spots, as well as the rocks, and wildernesses, and faithless morasses of the country. But I feel age advancing upon me; and my health is insufficient to perfect what I had designed, to increase and amplify these remarks, to confirm and improve these roles, and to illuminate the several pages with a richer and more beautiful variety of examples. The subject is almost endless ; and new writers, in the present, and in the following ages, may still find sufficient follies, weaknesses, and dangers, among mankind, to be represented in such a manner as to guard youth against them.

These hints, such as they are, I hope, may be rendered some way useful to persons in younger years, who will favour them with a perusal, and who would seek the cultivation of their own understandings in the early days of life. Perhaps they may find something here which may wake a latent genius and direct the studies of a willing mind. Perhaps it may point out to a student, now and then, what may employ the most useful labours of his thoughts, and accelerate his diligence in the most momentous enquiries. Perhaps a sprightly youth might here meet with something to guard or warn him against mistakes, and withhold him, at other times, from those pursuits which are like to be fruitless and disappointing.

Let it be observed also, that, in our age, several of the ladies pursue science with success; and others of them are desirous of improving their reason, even in the common affairs of life, as well as the men: yet the characters which are here drawn occasionally are almost universally applied to one sex; but if any of the other shall find a character which suits them, they may, by a small change of the termination, apply and assume it to themselves, and accept the instruction, the admonition, or the applause which is designed in it.

Preface, Part II

THE author's name, which is prefixed to this book, renders it altogether needless for us to say any thing in order to recommend it; and we need not assure any judicious reader, who has been conversant with Dr. Watts's writings, that this is the genuine work of that excellent author; for he cannot fail of discerning the Doctor's easy style and beautiful manner of expression in every page. We esteem it an honour done us by that truly great man, that he was pleased, by his last will, to entrust us with his manuscripts which he designed for the press: however, he lived to publish several of those himself, after his will was made; so that not many remain to be published by us. Some indeed there are remaining, which he did originally intend for the press, but his broken state of health did not permit him to finish them, and they are left too imperfect to be ever published. Of this sort, among others, is The larger Discourse on Psalmody, which he gave notice of his intention to publish, in the preface to the second edition of his Hymns, when he withdrew the shorter essay on that subject, which was annexed to the first edition. There are also among his manuscripts, some tracts relating to a doctrinal controversy which the Doctor had been engaged in, but which the world seems to be tired of: so that, most probably, this Second Part of the Improvement of the Mind, with the Discourse on Education, and some Additions to the Reliquary Juveniles, are all the posthumous works of Dr. Watts that will ever be printed.

As to this work in particular, a considerable part of it was corrected for the press by the Doctor's own hand; and as to the rest of it, he did not leave it so far unfinished as should, in his own judgement, discourage the publishing it; for he has left this note in a paper along with it: 'Though this book, or the second volume of the Improvement of the Mind, is not so far finished as I could wish, yet I leave it among the number of books corrected for the press, for it is very easy for any person of genius and science to finish it, and publish it in a form sufficiently useful to the world.' The corrections we have presumed to make are comparatively but few and trivial; and when now and then it wag thought necessary to add a line or two for the illustration of any passage, it is generally put in the form of a note at the foot of the page.

It may perhaps be expected we should make some apology for delaying the publishing of this book so long after the author's death; a book that has been so much expected and so earnestly desired, as appears by several letters found in the Doctor's study, from eminent persons and from learned societies. There are various causes that bare contributed to the delay, which the world need not be informed of but the remote distance of our habitations, and the multiplicity of business is which each of us is statedly engaged, are circumstances pretty generally known, and which we hope will be admitted in excuse for some part of the delay, and some part the booksellers must answer for. However, we are the less solicitous to apologize for not publishing this book sooner, as we are satisfied it will be welcome now it comes; and that those who, upon reading the first volume, have so earnestly desired the second, will not be disappointed when they read it.

We have only to add our most sincere wishes and prayers, that a book so admirably suited to improve the minds of men, especially of the rising generation, and to promote universal goodness, as this appears to be, may be attended with a blessing from on high.

D. JENNINGS.

P. DODDRIDGE.

June 26, 1751.

Chapter 1

CHAP. I.

General Rules for the Improvement of Knowledge.

Rule I.—DEEPLY possess your mind with the vast importance of a good judgment, and the rich and inestimable advantage of right reasoning. Review the instances of your own misconduct in life; think seriously with yourselves how many follies and sorrows you had escaped, and how much guilt and misery you had prevented, if from your early years you had but taken due pains to judge aright concerning persons, times, and things. This will awaken you with lively vigour to address yourselves to the work of improving your reasoning powers, and seizing every opportunity and advantage for that end.

II. Consider the weaknesses, frailties, and mistakes of human nature in general, which arise from the very constitution of a soul united to an animal body, and subjected to many inconveniencies thereby. Consider the many additional weaknesses, mistakes, and frailties, which are derived from our original apostasy and fall from a state of innocence; how much our powers of understanding are yet more darkened, enfeebled, and imposed upon by our senses, our fancies, and our unruly passions, &c. Consider the depth and difficulty of many truths, and the flattering appearances of falsehood, whence arises an infinite variety of dangers to which we are exposed in our judgment of things. Read with greediness those authors that treat of the doctrine of prejudices, prepossessions, and springs of error, on purpose to make your soul watchful on all sides, that it suffer itself, as far as possible, to be imposed upon by none of them.

III. A slight view of things so momentous is not sufficient. You should therefore contrive and practise some proper methods to acquaint yourself with your own ignorance, and to impress your mind with a deep and painful sense of the low and imperfect degrees of your present knowledge, that you maybe incited with labour and activity to pursue after greater measures. Among others, you may find some such methods as these successful.

1. Take a wide survey now and then of the vast and unlimited regions of learning. Let your meditations run over the names of all the sciences, with their numerous branchings, and innumerable particular themes of knowledge; and then reflect how few of them you are acquainted with in any tolerable degree. The most learned of mortals will never find occasion to act over again what is fabled of Alexander the Great, that when he had conquered what was called the eastern world, he wept for want of more worlds to conquer. The worlds of science are immense and endless.

2. Think what a numberless variety of questions and difficulties there are belonging even to that particular science in which you have made the greatest progress, and how few of them there are in which you have arrived at a final and undoubted certainty; excepting only those questions in the pure and simple mathematics, whose theorems are demonstrable, and leave scarce any doubt; and yet, even in the pursuit of some few of these, mankind have been strangely bewildered.

3. Spend a few thoughts sometimes on the puzzling enquiries concerning vacuums and atoms, the doctrine of infinites, indivisibles, and incommensurables in geometry, wherein there appear some insolvable difficulties: do this on purpose to give you a more sensible impression of the poverty of your understanding, and the imperfection of your knowledge. This will teach you what a vain thing it is to fancy that you know all things, and will instruct you to think modestly of your present attainments, when every dust of the earth, and every inch of empty space, surmounts your understanding, and triumphs over your presumption. Arithmo had been bred up to accounts all his life, and thought himself a complete master of numbers. But when he was pushed hard to give the square root of the number 2, he tried at it, and laboured long in millesimal fractions, till he confessed there was no end of the enquiry; and yet he learned so much modesty by this perplexing question, that he was afraid to say it was an impossible thing. It is some good degree of improvement, when we are afraid to be positive.

4. Read the accounts of those vast treasures of knowledge which some of the dead have possessed, and some of the living do possess. Read and be astonished at the almost incredible advances which have been made in science. Acquaint yourself with some persons of great learning, that by converse among them, and comparing yourself with them, you may acquire a mean opinion of your own attainments, and may thereby be animated with new zeal, to equal them as far as possible, or to exceed: thus let your diligence be quickened by a generous and laudable emulation. If Vanillus had never met with Scitorio and Palydes, he had never imagined himself a mere novice in philosophy, nor ever set himself to study in good earnest.

Remember this, that if upon some few superficial acquirements you value, exalt, and swell yourself, as though you were a man of learning already, you are thereby building a most unpassable barrier against all improvement; you will lie down and indulge idleness, and rest yourself contented in the midst of deep and shameful ignorance. Multi ad scientiam pervenissent si se illuc pervenisse non putassent.

IV. Presume not too much upon a bright genius, a ready wit, and good parts; for this, without labour and study, will never make a man of knowledge and wisdom. This has been an unhappy temptation to persons of a vigorous and gay fancy, to despise learning and study. They have been acknowledged to shine in an assembly, and sparkle in a discourse on common topics, and thence they took it into their heads to abandon reading and labour, and grow old in ignorance; but when they had lost their vivacity of animal nature and youth, they became stupid and sottish even to contempt and ridicule. Lucidas and Scintillo are young men of this stamp; they shine in conversation; they spread their native riches before the ignorant; they pride themselves in their own lively images of fancy, and imagine themselves wise and learned; but they had best avoid the presence of the skilful, and the test of reasoning; and I would advise them once a day to think forward a little, what a contemptible figure they will make in age.

The witty men sometimes have sense enough to know their own foible; and therefore they craftily shun the attacks of argument, or boldly pretend to despise and renounce them, because they are conscious of their own ignorance, and inwardly confess their want of acquaintance with the skill of reasoning.

V. As you are not to fancy yourself a learned man because you are blessed with a ready wit; so neither must you imagine that large and laborious reading, and a strong memory, can denominate you truly wise.

What that excellent critic has determined when he decided the question, whether wit or study makes the best poet, may well be applied to every sort of learning:

Ego nec studium sine divite vena, Nec rude quid prosit, video, inggnium: alterius sic Altera poscit opem res, et conjurat amicè.

Hor. de Art. Poet.

Thus made English:

Concerning poets there has been contest, Whether they're made by art, or nature best; But if I may presume in this affair, Among the rest my judgment to declare, No art without a genius will avail, And parts without the help of art will fail: But both ingredients jointly must unite, Or verse will never shine with a transcendent light.

Oldham.

It is meditation and studious thought, it is the exercise of your own reason and judgment upon all you read, that gives good sense even to the best genius, and affords your understanding the truest improvement. A boy of a strong memory may repeat a whole book of Euclid, yet be no geometrician; for he may not be able perhaps to demonstrate one single theorem. Memorino has learnt half the Bible by heart, and is become a living concordance, and a speaking index to theological folios, and yet he understands little of divinity.

A well furnished library, and a capacious memory, are indeed of singular use toward the improvement of the mind; but if all your learning be nothing else but a mere amassment of what others have written, without a due penetration into the meaning, and without a judicious choice and determination of your own sentiments, I do not see what title your head has to true learning above your shelves. Though you have read philosophy and theology, morals and metaphysics in abundance, and every other art and science, yet if your memory is the only faculty employed, with the neglect of your reasoning powers, you can justly claim no higher character but that of a good historian of the sciences.

Here note, many of the foregoing advices are more peculiarly proper for those who are conceited of their abilities, and are ready to entertain a high opinion of themselves. But a modest, humble youth, of a good genius, should not suffer himself to be discouraged by any of these considerations. They are designed only as a spur to diligence, and a guard against vanity and pride.

VI. Be not so weak as to imagine, that a life of learning is a life of laziness and ease; dare not give up yourself to any of the learned professions, unless you are resolved to labour hard at study, and can make it your delight, and the joy of your life, according to the motto of our late Lord Chancellor King:

Labor ipse voluptas.

It is no idle thing to be a scholar indeed. A man much addicted to luxury and pleasure, recreation and pastime, should never pretend to devote himself entirely to the sciences, unless his soul be so reformed and refined, that he can taste all these entertainments eminently in his closet, among his books and papers. Sobrino is a temperate man, and a philosopher, and he feeds upon partridge and pheasant, venison and ragouts and every delicacy, in a growing understanding, and a serene and healthy soul, though he dines on a dish of sprouts or turnips. Languinos loved his ease, and therefore chose to be brought up a scholar; he had much indolence in his temper; and as he never cared for study, he falls under universal contempt in his profession, because he has nothing but the gown and the name.