tration that produces knowledge; so it likewise
perceives the probable connexion of all the ideas or proofs one to
another, in every step of a discourse, to which it will think assent
due. This is the lowest degree of that which can be truly called reason.
For where the mind does not perceive this probable connexion, where it
does not discern whether there be any such connexion or no; there men's
opinions are not the product of judgment, or the consequence of reason,
but the effects of chance and hazard, of a mind floating at all
adventures, without choice and without direction.

3. Reason in its four degrees.

So that we may in REASON consider these FOUR DEGREES: the first and
highest is the discovering and finding out of truths; the second, the
regular and methodical disposition of them, and laying them in a clear
and fit order, to make their connexion and force be plainly and easily
perceived; the third is the perceiving their connexion; and the fourth,
a making a right conclusion. These several degrees may be observed in
any mathematical demonstration; it being one thing to perceive the
connexion of each part, as the demonstration is made by another; another
to perceive the dependence of the conclusion on all the parts; a third,
to make out a demonstration clearly and neatly one's self; and something
different from all these, to have first found out these intermediate
ideas or proofs by which it is made.

4. Whether Syllogism is the great Instrument of Reason.

There is one thing more which I shall desire to be considered concerning
reason; and that is, whether SYLLOGISM, as is generally thought, be
the proper instrument of it, and the usefullest way of exercising this
faculty. The causes I have to doubt are these:--

First Cause to doubt this.

FIRST, Because syllogism serves our reason but in one only of the
forementioned parts of it; and that is, to show the CONNEXION OF THE
PROOFS in any one instance, and no more; but in this it is of no great
use, since the mind can perceive such connexion, where it really is, as
easily, nay, perhaps better, without it.

Men can reason well who cannot make a Syllogism.

If we will observe the actings of our own minds, we shall find that we
reason best and clearest, when we only observe the connexion of the
proof, without reducing our thoughts to any rule of syllogism. And
therefore we may take notice, that there are many men that reason
exceeding clear and rightl