4 Introduction . 
thought meet to fit us for Knowledge , be not well enquired into , it mull needs be a great Chance if ever fuch a Perfon arrives at any confiderable Share of it , bccaufe he cannot but frequently fall into a Ufe of the wrong Means , whereby he will be either perpetually bewildred with Obfcurity , fo as at lall , perhaps , to throw off all farther Enquiry - , or fall into lome imaginary delufory Schemes , which have no Foundation in Nature , and which will much fooner make him an Enthufiait , than a Philofophcr . And this is as manifell to any one who will give himfelf the Leifurc and Trouble of Reflexion , as that our Organs of Senfe are fo differently framed , that one cannot jK - rf orm the Office of another ; fo that to feek after Knowledge upon different jects , by the fame Means , is not lefs abfurd than to fuppofe , becaufe my Nofe informs me that a Rofe is fwcet , that it can without the Help of my Sight or Talle , teach me that it is alfo red and bitter . 
But to fet this Hill in a more clear Light , I fhall ihew by a few Propofitions , the different Ways the Mind mull neceffarily take to be inítruéted therein , and convinced of their Certainty . As for Inilance , 
1 . That Julius Cafar was ( tabbed by Brutus , and other Confpirators , at Rome , above Seventeen Hundred Years ago . 
2 . That there is an eternal immutable Difference between Good and Evil ; as that it eternally will be look'd upon by reafonable Beings , that Gratitude to a Benefaétor is jult and dable , but Ingratitude , wicked and hateful . 
3 . That the three Angles of any Triangle are equal to two right ones . 
In the firil Propofition , as foon as a Man is told it , he confiders the Capacities and Abilities of the 

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