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DEDICATION.

ment; especially, fince the Reader may be convinced by what he fhall find here, that fuch a Suppofition is at leaft needlefs, in regard he may attain to all the Knowledge he has, or finds himself capable of, without the help of any fuch Innate Ideas. Befides this, I have retrench'd moft of the larger Explications; and fome ufeful Hints, and inftructive Theories, I have wholly omitted; not because they are lefs confiderable in themselves, but because they seemed not fo neceffary to be insisted on in this Abridgment, confidered as a previous Inftrument, and preparatory Help, to guide and conduct the Mind in its Search after Truth and Know ledge. I did particularly pafs by that accurate Discourse, concerning the Freedom and Determination of the Will, contained in Cap. 21. L. 2. because I found it too long to be inferted here at large, and too weighty and momentous to be but flightly and imperfectly represented. This, I hope, will prove no prejudice to the Effay it felf, fince none, I prefume, will think it reafonable to form a Judgment of the whole Work from this Abridgment of it: and I perfwade my felf, that few Readers will be content with

this Epitome, who can conveniently furnish themselves with the Eay at large. However, I am apt to think, that this alone will ferve to make the Way to Knowledge fomewhat more plain and easie; and afford fuch Helps for the Improvement of Reason, as are perhaps in vain fought after in those Books, which profess to teach the Art of Reafoning. But nevertheless, whether you shall think fit to let it come abroad under the Disadvantages that attend it in this Form, I must leave you to judge. I fhall only add, that I think my own Pains abundantly recompenc'd by the agreeable, as well as inftructive Entertainment, which this nearer View, and clofer Infpection into your Ellay, afforded me and I am not a little pleased, that it has given me this Opportunity of expreffing the just Value and Esteem I have for it, as well as the Honour and Refpect I have for its Author. I am,

Honoured SIR,

Oxon. Ap. 17, 16.95.

Your very humble,

and obliged Servant,

JOHN WYNNE

THE

INTRODUCTION.

1.

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INCE it is the Understanding that fets man above the reft of fenfible beings,and gives him all the advantage and dominion which he has over them; it is certainly a subject, even for its nobleness, worth the enquiring into.

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2. My purpofe therefore is to enquire into the Original, Certainty, and Extent of human knowledge; together with the grounds and degrees of Belief, Opinion, and Affent, which I fhall do in the following method.

3. First, I fhall enquire into the Original of thofe Ideas or notions, which a man obferves, and is conscious to himfelf he has in his mind, and the Ways whereby the understanding comes to be furnished with them.

Secondly, what Knowledge the understanding hath by thofe ideas; and the certainty, evidence, and extent of it.

Thirdly, I fhall make fome enquiry into the na ture and grounds of Faith and Opinion.

4. If by this enquiry into the nature of the understanding, I can difcover the powers thereof, how far they reach, and where they fail us, it may be of use to prevail with the bufie mind of man

to be more cautious in meddling with things exceeding its comprehenfion, to ftop when it is at the utmost extent of its tether, and to fit down in a quiet ignorance of thofe things, which upon examination are found to be beyond the reach of our capacities. We fhould not then perhaps be fo forward out of an affectation of Univerfal Knowledge, to perplex our felves with difputes about things to which our understandings are not fuited; and of which we cannot frame in our minds any clear or diftinct perceptions, or whereof (as it has perhaps too often happened) we have not any notions at all but should learn to content our felves with what is attainable by us in this ftate.

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5. For though the Comprehenfion of our underftanding comes exceeding fhort of the vast extent

of things; yet we shall have caufe enough to magnifie the bountiful Author of our being, for that portion and degree of knowledge he has bestowed on us fo far above all the rest of the Inhabitants of this our mansion. Men have reason to be well fatisfied with what God hath thought fit for them, fince he has given them (as St. Peter fays, Пave τα πρὸς ζωὴν καὶ εὐσέβειαν ) whatfoever is neceffary for the conveniencies of Life, and information of Virtue; and has put within the reach of their discovery, the comfortable provifion for this life, and the way that leads to a better. How fhort foever their knowledge may come of an univerfal,

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