While I was intent on improving my language, I met with an English grammar (I think it was Greenwood's) having at the end of it two little sketches on the arts of rhetoric and logic, the latter finishing with a dispute in the Socratic method; and soon after I procured Xenophon's _Memorable Things of Socrates_, wherein there are many examples of the same method. I was charmed by it, adopted it, dropped my abrupt contradiction and positive argumentation, and put on the humble inquirer; and being then, from reading _Shaftesbury_ and _Collins_, made a doubter, as I already was in many points of our religious doctrines, I found this method the safest for myself and very embarrassing to those against whom I used it; therefore I took delight in it, practised it continually, and grew very artful and expert in drawing people, even of superior knowledge, into concessions, the consequences of which they did not foresee; entangling them in difficulties, out of which they could not extricate themselves, and so obtaining victories that neither myself nor my cause always deserved. I continued this method some few years, but gradually left it, retaining only the habit of expressing myself in terms of modest diffidence; never using, when I advanced anything that might possibly be disputed, the word _certainly_, _undoubtedly_, or any other that gave the air of positiveness to an opinion; but rather said, I _conceive_ or _apprehend_ a thing to be so and so; it _appears to me_, or I should not think it is so, for such and such reasons; or I _imagine it to be so_; or _it is so, if I am not mistaken_. This habit, I believe, has been of great advantage to me when I have had occasion to inculcate my opinions, and persuade men into measures that I have been from time to time engaged in promoting; and, as the chief ends of conversation are to _inform_ or to be _informed_, to _please_ or to _persuade_, I wish well-meaning and sensible men would not lessen their power of doing good by a positive, assuming manner, that seldom fails to disgust, tends to create opposition, and to defeat most of those purposes for which speech was given to us. In fact, if you wish to instruct others, a positive and dogmatical manner in advancing your sentiments may occasion opposition and prevent a candid attention. If you desire improvement from others, you should not, at the same time, express yourself fixed in your present opinions; modest and sensible men, who do not love disputations, will leave you undisturbed in the possession of your errors. In adopting such a manner, you can seldom expect to please your hearers, or obtain the concurrence you desire. Pope judiciously observes, "Men must be taught as if you taught them not, And things unknown proposed as things forgot." He also recommends it to us, "To speak, though sure, with seeming diffidence." And he might have joined with this line that which he has coupled with another, I think, less properly.