REFLECTIONS
CONDUCT OF HUMAN LIFE;
WITH REFERENCE TO
LEARNING AND KNOWLEDGE.
EXTRACTED FROM MR. NORRIS.
THE PREFACE.
SINCE the great happiness or misery of human life depends wholly
upon the right or wrong conduct of it, he that shall point out any of its
irregularities or mistakes, is a universal friend, a promoter of the public
happiness. And the more severe his censure is, provided it be just, the more
serviceable it may be.
Especially, if the irregularities he points out are not only
important, frequent and inveterate, but such as he secret and unobserved,
and have all along passed under the notion of excellencies. He that reflects
upon such misconducts as these, obliges by his discovery as well as reproof.
This consideration has occasioned the following reflections upon
the study of learning and knowledge; the greatest faults of which, by a kind
of unaccountable superstition, are canonized for virtues.
The truth is, the light that divulges other miscarriages will
be sure to hide these. For beside that they are visible only to a few. (Since
none can judge of the faults of the learned without learning,) those few that
do discern them, have seldom ingenuity enough to acknowledge them. For either
they are so proud as not to be willing to own themselves to have been so long
under a mistake; or so ill natured that they do not care others should be
directed to a better way than they themselves have traveled in.
In the following reflections I have endeavored to mark out some
of these less observed misconducts, wherewith I myself have been too long
imposed on, and which after all my conviction (so deep are the impressions
of early prejudice) I can hardly yet find power to correct. For education
is the great bias of human life, and there is this double witchcraft in it,
that it is a long time before a man can see any thing amiss in a way he is
used to, and when he does, it is not very easy to change it.
I can easily divine how these reflections will be received by
some of the rigid votaries of old learning. But if they are of service here
and there to an ingenuous and unenslaved spirit,
I shall not much regard the magisterial censures of those, whose great and
long study has had no better effect upon them, than to make them too wise
for conviction.
THE FIRST REFLECTION
Wherein the general Conduct of human
Life is taxed, for placing Learning in such Things as are little or Nothing
perfective of the Understanding.
1. As there are two faculties in man, understanding and will;
so there is a double conduct of human life, intellectual and moral. The
moral conduct of men has been continually exposed, ever since preaching and
writing have been in the world. But it has fared otherwise with the intellectual,
which stands not so fair a mark, nor has been so often hit. Not that it is
really less faulty, but because its faultiness is less notorious, lies further
in, and must be drawn forth into view by a chain of consequences, which few
have either discernment enough to make, or patience enough to attend to.
2. The chief irregularities of it are three, respecting the end,
the means, and the degree of affection.
First, The placing learning in such things as are little or nothing perfective
of the understanding.
Secondly, The undue and irregular method of prosecuting what is really perfective
of it; and
Thirdly, The too importunate pursuit of knowledge in general.
3. First, Men generally place learning in such things as are
little or nothing perfective of the understanding. This,, I confess, is a
severe charge, as it fastens an imputation of folly upon the learned order;
and not only so, but in that very thing wherein they think their wisdom consists.
Learned men do indeed often, not only own, but affect ignorance in things
beside their profession. But to censure them as defective in that one thing
they pretend to, to make that their blind side where they think they see clearest,
to maintain, that they are not only not really knowing, but that generally
they do not so much as know what true knowledge is; this is so high a charge,
that even those who may be convinced of the truth, will scarce forgive the
boldness, of it.
4. That the truth of it may appear, I shall first briefly observe,
what knowledge is perfective of the understanding; and then show, that the
generality of the world place learning in that which is not so.
5. And, first, I grant the knowledge of all those truths is perfective
of the understanding, which are the matter of those arts and sciences, that
are built upon stable and im-moveable foundations,
such as divinity, metaphysics, geometry, together with those unchangeable
rules and measures of reason and consequence, which lead us to all other knowledge,
and are the subject of that art we term Logic. And accordingly I allow him
to be a truly learned and knowing man, who has furnished his mind with bright
and clear ideas, lodged them orderly and regularly in his head, and settled
the relations and consequences of one to another. He that is able to think
clearly, (for so much a. man knows, as he understands distinctly, and no more,)
to judge truly and solidly, and to reason dependently and consequentially.
6. But this is not the measure which the generality of the world
has thought fit to proceed by. Learning is generally placed in a sort of
knowledge, widely different from this. The world does not esteem him a learned
man, whose learning has cleared his understanding, who is arrived at distinctness
of conception, and is a thorough master of notion and discourse. No, it will
cost great pains, great labor of mind, and closeness of thinking to attain
to this. This therefore must not be learning, but something else must, that
is easier to be attained, though little or nothing perfective of the understanding.
And in such knowledge it is generally placed.
7. For, first, it is reckoned a notable point of learning to
understand variety of languages. This alone gives a man a title to learning,
without one grain of sense; and on the other side, let a man be an angel for
notion and discourse, yet unless he can express the same thought in, variety
of words, he may go for a rational, but will by no means be esteemed a learned
man. Now is it not a strange thing, that so much stress should be laid on
so very a trifle? For what am I the better for being able to tell, what it
is o'clock in twenty languages? What does this signify to the perfection of
my understanding? Words are purely in order to sense; and are therefore of
no farther value, than as they help either to learn or to communicate. Therefore,
to affect them for themselves, is to turn the means into the end, than which
nothing is more absurd. And yet this vain piece of pedantry has prevailed
all the world over, and with some to that degree, that they have confounded
ideas with words, and have made all science to terminate in the latter. Thus
Ma. HOBBES makes reason to be nothing else, but Sequela
Nommum, a well-ordered train of words.' Never certainly was
a plainer argument of the great degeneracy of mankind. And though all the
multipliers of tongues are not comprehended under this latter charge, yet
it may concern them (o consider, how great a folly it must be to place learning
in that, which is one of the greatest curses upon earth, and which shall utterly
cease in heaven.
8. Again, it passes for an extraordinary part of learning to
understand history; that, is, in other words, to know what a company of silly
creatures called men, have been doing for almost these six thousand years.
Now, what is my understanding the perfecter for
this? I deny not, that there are some matters of fact, as the more remarkable
turns of ecclesiastical history, and the greater revolutions of the civil
world, which are of moment to be known; because, by discovering to us the
conduct of Divine Providence, they supply us with occasions of acknowledging
and adoring the wisdom and goodness of GOD. Neither do I deny, that there
are many other historical passages, which may be of moment to be known; though
not as perfective of our understanding, but as touching our interest. And
so it may be 6f moment to me to know, the clock has struck one, if I have
made an assignation at that time; but sure the bare naked theory of the clock's
having
struck one, will add but little to my intellectual perfection. The most trivial
matter of fact in the world is worth knowing, if I have any concern depending
upon it; and the greatest without that, is utterly insignificant. So that
it is not from perfecting of our understanding, but from the relation they
have to our interest, that these things-deserve to be known.
9. I would desire the great magnifiers of history only to answer
me this one question. Suppose such and such matters of fact, in the knowing
which they perhaps glory more, than the actors themselves did in the doing
them, had never been done? Suppose FABIUS had never weathered out HANNIBAL
by delays, nor CYRUS taken Babylon by draining the river into the ditches:
What diminution would this have been to the perfection of their understanding?
The}' cannot say it would have been any. And why then should the knowing
them, now they are done, be reckoned an addition to it? And yet we find it
is so, and that men study these things, not only for their use, (that we allow,)
but for their roc-re theory, placing learning m such hibtoiy
as hat, nothing to commend it, but only that it tells you, such and such things
were done. Of this impertinent sort is the greatest part of the Roman and
Grecian history; which, had not the world voted it for learning, would no
more concern a man to know, than, that a bird has dropped a feather upon the
Pyrenean mountains.
10. Again, it passes for a notable piece of learning to understand
chronology: To be able to adjust the intervals and distances of time, when
such a man flourished, when such an action was done, and the like. Now I
deny not, but it may concern some to know these things, who have-any interest
depending upon it. It may concern some to know, for instance, that there
is a twofold date of the victory at Actium, the
one reckoned from the fight there, the other from the taking of Alexandria.
But however useful it may be to know this, yet certainly as to any intellectual
perfection that accrues by it, it must needs be a very unedifying stuffage
of the head; although it is so generally accounted a great accomplishment
and enrichment of it.
11. There are many other things which the humor of the world
has turned up for learning, ”which ignorance will never be the better for,
and which wisdom does not need. Thus it is counted learning to have tumbled
over a multitude of books, especially if great ones, and old ones, and obscure
ones; but most of all, if manuscripts, the recovery of one of which is reckoned
so much added to the commonwealth of learning, as they call it. Hence a well-read
man signifies the very same as a learned man, in most men's dictionaries;
and by well-read they do not mean one that has read well, that has cleared
and improved his understanding by his reading, but only one that has read
much, though perhaps he has puzzled and confounded his notions by doing so.
Thus again, it goes for learning, to be acquainted with men's opinions, especially
of the ancients; to know rthat this or that philosopher
held, what this or that author says, though perhaps lie sayb
nothing but what is either absurd, or obviously true. What, for instance,
can be more absurd, than that fancy of EMPEDOCLES, that there are two semicircles
ccmpassing the earth betwixt them, one of fire,
the other of air; and that the former makes day, and the latter night? And
yet to know this is learning! What can be more obviously true, than that
grave doctrine of ARISTOTLE, that privation must go before the introduction
of the form in all generation? Or, that a thing must lose one form, before
it can take another? And yet it is learning to know that he taught this! To
know the thing is nothing; but to know that ARISTOTLE taught it, that is learning!
Nay farther, though I am able to demonstrate the circulation of the blood,
or the motion of the earth, yet I shall not be admitted into the order of
the learned, unless I am able to tell, that COPERNICUS discovered the one,
and HARVEY the other. So much more learned an achievement it is, to know opinions
than things! And accordingly those are reckoned the most learned authors,
who have given the greatest specimens of this kind of knowledge. Thus PICUS
MIHANDULA is more admired for - his examination of the doctrine of the Pagans,
than any of them were for what they delivered.
12. Now what an unreasonable imposition is this, that though
a man can think and write like an angel himself, yet he must, not be accounted
a man of learning, unless he can tell what every whimsical writer has said
before him! And how hard will it fall upon those, whose lot is to breathe
in the last ages of the world, who must be accountable for all the whims and
extravagancies of so many centuries.' And yet this is made so great a part
of learning, that the learning of most men lies in books rather than in things.
And among authors, where one writes upon things, there are twenty write upon
books. Nay, some carry this humor so far, that it is thought learning to
know the very title of books and their editions, with the time and place when
and where they were printed. And many there are who value themselves not a
little on thib mechanical faculty, though they know
no more of what is in them than they do of what is written in the rolls of
destiny.
13. From this placing of learning in the knowledge of books,
proceeds that ridiculous vanity of multiplying quotations, which is also
reckoned another piece of learning, though they are used so impertinently,
that there can be no other end in them, but to show, that the author has read
such a book. And yet it is no such convincing evidence of that neither.
It being neither new nor difficult, for a man that is resolved upon it, to
quote such authors as he never read nor saw. And were it not too odious a
truth, I could name several of those author-mongers who pass for men of shrewd
learning.
14. These and many other such things (for it were endless to
reckon up all) are by the majority of the world voted for learning, and in
these we spend our education, our study and our time, though they, are no
way perfective of our understanding. So that in short, the charge of this
reflection amounts to thus much, that learning is generally
placed in the knowledge of such things, as the intellectual perfection of
man is little or nothing concerned in.
THE SECOND REFLECTION.
Wherein the general Conduct of Human
Life is taxed for using- undue and Irregular Methods, in prosecuting what
is really perfective of the Understanding.
1. IN THE preceding reflection the conduct of human life was.
censured, for placing learning in what is not perfective of the understanding.
In the present, it is charged with pursuing what is so, in an undue and irregular
manner. The other was an error about the end; this is an error about the means:
Which are the two hinges upon which all prudence and imprudence turn.
2. That the truth of this chaage may appear, we are first to determine, what is the
right method of prosecuting that learning, which is really perfective of the
understanding. And this, no doubt, must be an application to Him,” from whom
every good and perfect gift descended!." This is the right and the only
right method of inquiry after that truth which is perfective of our understanding.
For GOD is the region of truth, and” in Him are hid all the treasures of wisdom
and knowledge." This is that great and universal oracle lodged in every
man's breast, whereof the ancient Urim and Thummim
was an expressive emblem. This we all may and must consult, if we would enrich
our minds with such knowledge as is perfective of the understanding. This
is the true method of being truly wise. And it is no other method than what
we are advised to by the substantial wisdom of GOD.” Whoso is simple, let
him turn in hither. I am the light of the world: He that follows me, or (as
the word more properly signifies) he that keepeth company with me, walketh
not in darkness."
3. There are three ways of doing this; the first is, by attention;
the second, by purity of heart and life; the third, by prayer. The first,
attention, MALEBRANCHE calls the natural prayer of the soul to GOD for farther
illumination. For indeed it is a silent address and application of the soul
to the Fountain of light and truth; it is an interrogation of the Divine Oracle,
the Eternal Word of GOD, and a patient waiting upon Him for an answer. It
is, in a word, an act of intellectual devotion to the Father of Lights, and
such as, if unfolded, bespeaks him in the words of the royal supplicant,”
Give me wisdom that sitteth by thy throne."
4. This is the same with thinking or meditating; and as it is
the first, so it is the directest and most compendious
method of science. For this is to go directly to the Springhead, to the lucid
Fountain of Good. It is to fix the eye of the mind upon the intellectual sun,
which must needs be the most ready way to be enlightened. The more heed-fully
we attend to this, we shall not only discover the more, but also more clearly
bee what we discover. So a man that casts only a bhort
careless giance upon the milky way, sees only a
confused whiteness. But when he fixes his eye upon it, with steadiness and
delay of application, he begins to discern it more distinctly, and a new star
every moment rises under his inspection: And still the harder he looks, the
more he discerns, till he is satiated with the brightness and multitude of
light.
5. This was the method of the inventors of arts and sciences:
They made their way by dint of thinking. This is the method that has been
used ever since, by the greatest improvers of them; such as BACON, BOYLE,
HARVEY, MALJSBRANCHE, &c. And we may safely prophesy, if ever any extraordinary
advancement be made in them hereafter, it will be done by thinking.
6. The second way is, by purity of heart and life: For as vice
not only proceeds from ignorance, but also causes it, by besotting and clouding
the understanding; so purity not only proceeds from knowledge, but also produces
it, making the soul see more clearly and distinctly. And the same method
is recommended in Scripture,” Wisdom," says the wise man,” will not enter
into a polluted spirit." So the angel to DANIEL,” Many shall be purified
and made white, and none of the wicked shall understand, but the wise shall
understand." To this purpose too is that of our LORD, above repeated;”
He that followeth me, walk-eth not in darkness;"
the purity of his heart is a light to his understanding.
7. But to represent this more clearly: There are two ways whereby
purity of heart serves to the acquirement of knowledge; by natural efficacy,
and by the Divine blessing. And first, by natural efficacy, either by clearing
the medium, or by assisting the faculty. As to the former, we are assured,
not only that the soul now sees through a medium, and that this medium is
the body, but likewise that the grossness of this medium hinders the sight
of the soul. Whence it follows, that whatever helps this medium, helps the
sight of the soul. And this purity does; especially that eminent part of
it which consists in charity and temperance. For first, it composes the passions,
especially that of lust, by that the animal spirits, and by that the blood.
For the motion of the passions ferments the spirits, and the fermentation
of the spirits agitates the blood, and by that agitation raises all the feculent
and drossy parts of it, and makes it like a troubled fountain, thick and muddy.
And therefore it is that men in any passion cannot reason so clearly, as when
they are in more quiet and silence of spirit. But by purity all this disturbance
is allayed, the passions are becalmed, the spirits fixed, the fountain of
the blood cleared up, and so all the inner part of the glass, through which
we see, becomes more bright and transparent, more apt to transmit the rays
of light to the soul, which consequently sees more clearly through it.
8. But this is not all: For purity clears the outward part of
the glass too. First, by consequence, because the finer the spirits and blood
are, the finer will be the threads of the outward veil also. Then more directly;
because temperance refines and subtilizes the texture
of the body, and diminishes its bulk and grossness, and unloads the soul of
a good part of that burden, which not only presses down her aspirations, but
also hinders her sight.
9. And as purity thus clears the medium, so it also assists the
faculty. And that by the same general way, by composing, the passions, which
otherwise not only trouble and thicken the medium, but also divide and disperse
the faculty. For the more things a man desires, the more he will be engaged
to think on; and the more he thinks on at once, the more languid and confused
will his conceptions be. But purity, by composing the passions, contracts
the desires, and by contracting these, it contracts also the thoughts; whereby
a man is reduced to a greater unity, simplicity and recollection of mind;
and having but few thoughts to divide him, is the better able to think clearly.
10. Purity of heart serves to the acquirement of knowledge;
secondly, by the Divine blessing. It invites not only the HOLY SPIRIT, but
also the FATHER and the SON, even the whole Godhead, to come and dwell in
the soul. This we are assured of from our LORD'S own mouth: “ He that loves
me, shall be loved of my Father, and I will love him, and manifest myself
to him." And again,” If a man love me, my Father will love him, and we
will come unto him, and make our abode with him." The chaste and good
soul shall not only be loved by GOD, but be also of his council and privacy.
This is the beloved disciple, who has the privilege to lean upon the bosom
of his LORD, and to be admitted to his most secret communications. And therefore
says the Psalmist,” The secret of the LORD is with them that fear him."
And of ANANIAS, AZABIAS, and MISAEL, who refused to defile themselves with
the King's meat, it is said,” That GOD gave them knowledge and skill in all
learning and wisdom."
11. The third and last way of consulting GOD is by prayer. This
also is a method which the Scripture advises us to.” If any of you lack wisdom,
let him ask of GOD, who giveth to every man liberally,
and upbraideth not, and it shall be given him."
And this we know was the method whereby the wisest of men obtained his unparalleled
wisdom. For as wisdom was his choice, so the method of his seeking and gaining
it was by prayer.
12. Thus have I designed, and by Scripture and reason proved,
what is the right method of prosecuting that truth which is perfective of
the understanding. And now I think there needs not many words to show, that
as learning is commonly placed in what is not perfective of it, so what is
so, is generally prosecuted by undue methods. For whereas the first method
of acquiring it is by attention or thinking, this is generally so little regarded,
that few men think less, for the most part, than they who are engaged in the
professed study of knowledge. This they do not reckon any part of study, nor
any progress in the stage of learning, but only a graver way of being idle.
It is then only they study, when they are hanging their heads over an old
musty folio, and stuffing their memories with grey sentences and venerable
sayings. And thus they spend their time and their pains, and having scrambled
through a company of books, (most of which perhaps were written to as little
purpose as they are read,) they think themselves learned men, and the world
is too often of their opinion, though they have not made themselves master
of any sense or notion, nor are able to demonstrate one single truth' upon
solid principles, and in a consequential process.
13. And this is the method not only of those who misplace learning,
but also of the most of those who place it right. Even these do not generally
think for it, but read for it; seek in not in their souls, but in books. I
deny not that reading is one way to knowledge; but then it is only by accident,
as it is a help to thinking. And therefore thinking is the only thing to be
regarded even in reading; for reading, as such, is nothing. And then we read
to most purpose, when we are thereby most enabled to think. So that thinking
is the immediate end of reading, as understanding is of thinking. And yet
this method is generally so much inverted, that the main stress is laid upon
reading.
Nothing but read, read, as long as eyes and spectacles will hold;
no matter whether the head be clear, so it be but full.
14. Again, whereas purity of heart and life is another method
of attaining true knowledge, it is a sad as well as just observation, that
this is not only neglected by those who sit down contentedly in ignorance,
but also by the generality of those few that addict themselves to the improvement
of th'eir minds. Nay, these, in proportion to their
number, seem more guilty in this respect than the others; and nothing is so
common, as to see men of famed learning, who are yet very corrupt in their
tempers and lives. Whence some have fancied learning an enemy to religion,
and cried up ignorance as the mother of devotion. And though their conclusion
be notoriously absurd, yet it must be owned, the ground on which they build
it is too true. Men famed for learning are often as infamous for living; and
many that study hard to furnish their heads, are yet very negligent in purifying
their hearts: Not considering, that there is a moral as well as a natural
communication between them; and that they are concerned to be pure in heart
and life, not only upon the common account in order to happiness hereafter,
but even in order to their own particular end here.
15. Then, lastly, whereas another method of learning is prayer;
the generality of Students do not apply themselves to this at all. Pray
indeed (it is to be hoped) they do for other things, which they think lie
more out of their reach; but as for learning, they think they can compass
this well enough by their own industry, and the help of good books, without
being beholden to the assistance of heaven. But did they attentively consider,
that GOD is Truth, it is not to be imagined they would be so indifferent in
using prayer, or any of the preceding methods of consulting GOD for his own
light.
Wherein the general Conduct of Human Life is taxed with too importunate
a Pursuit of Knowledge in general.
1. HAVING passed the two first stages of our intellectual conduct,
that of the end and that of the means, and reflected on the irregularities
of each, I come now to the third and last, which consisteth
in the choice of the object, or of the method to it, but in the degree of
affection wherewith it is prosecuted. And this part of our conduct is as
irregular and faulty, if not more so, than either of the former: And the fault
of it is, a too importunate pursuit of knowledge in general.
2. This charge is of a larger extent than either of the preceding:
Those concerning such only, as either misplace the object, or mistake the
method of learning. But not only they who err in the placing of learning,
or in the nay to it, but even they who are right in both, come under this
censure; they all agree in pursuing it too importunately.
3. In order to make out the truth of this charge, it will be
necessary first to consider, how far it becomes man to employ himself in the
prosecution of knowledge; and then it will be easy to determine, whether our
general pursuit of it be immoderate or no. Now for the determination of the
former, let us observe the present state of man, the posture wherein he now
stands.
4. And, First, The utmost knowledge man can arrive at in this
world, by his utmost endeavors, is very inconsiderable.
GOD indeed has given us reason enough to distinguish us from the brute creation,
and we may improve it so far, as to distinguish ourselves from one another;
And so one man may deserve to be called learned and knowing, in comparison
of another that is less so. But absolutely speaking, the most that any or
all of us either know or can know, is of little consideration. What we know
of GOD is but little; for as the Apostle says,” We see through a glass darkly:
“ What we know of ourselves perhaps is less, and what we know of the world
about us, is not much.’ We have seen but a few of GOD'S works,' and we understand
yet fewer. There are almost an infinite number of things which we never so
much as thought of: And of most things we Conceive very darkly and uncertainly;
and there is not one thing from the greatest to the least, which we do or
can understand throughly. Those that apply their whole study to any one thing,
can never come to the end of that; for not only every science, but every particular
of each has its unmeasurable depths and recesses.
It is confessed by a great inquirer into the nature of antimony, (as it is
related by MR. BOYLE,)’ That it is impossible for one man to understand thoroughly
that single mineral only.' And if a man cannot understand all of so little,
how little must he understand of all? Suppose farther, that all the knowledge
of all the learned were put together, it would weigh but light. For what one
art or bcienceis there, that is brought to any tolerable
perfection? And if the common stock be so little, how small a pittance is
it that must fall to every particular man's share? And where is that man,
who, after all his poring and studying, is able to answer all the questions,
I will not say which GOD put to JOB, but which may be asked him by the next
idiot he meets?
5. It is superfluous, as well as endless, to display the particulars
of our ignorance; though indeed, when all accounts are cast up, that will
be found to be our best knowledge. This only in general, our life is so short,
our progress in learning so slow, and learning itself so long and tedious,
and what we do and can know so very little, that the Sceptics
had much more reason to conclude from the disability of our faculties, and
the slightness of our attainments, than from the uncertainty and instability
of truth, that there is no knowledge.
6. But, Secondly, If it were possible for us to attain a considerable
measure of knowledge, yet our life is so short and so encumbered, that we
could make but little of the enjoyment of it. All the morning of our days
JS spent in the preliminaries of learning, in mastering words and terms of
art, wherein there is nothing but toil and drudgery. And before we can taste
any of thy fruits of the tree of knowledge, before we can relish what is rational,
our sun is got into the meridian, and then it presently begins to decline,
and our learning with it. Our light, our strength, and our time, make haste
to consume; nothing increases now but the shadows, that is, our ignorance
and darkness of mind; and while we consider and look about us, the sun sets,
and all is concluded in the dark shadow of death. But often the sun is intercepted
by a cloud before it sets, and we live backward again, grow weak and childish,
silly and forgetful, and unlearn faster than we learned. Or if it chance to
shine bright to the last, then we grow too wise for ourselves, and reject
the greatest part of what we had learned before, as idle and insignificant.
7. Thirdly, There is no necessity of being s>o wonderfully
learned and knowing here. It is neither necessary, as enjoined by GOD, nor
as a means to any considerable end. We can be good and we can be happy without
it. And lest any advantages in our after-state should be alleged, this makes
it”more unnecessary that any consideration besides.
For though we are never so unlearned now, yet if we know enough to do our
duty, we shall in a short time arrive at such a degree of knowledge as is
requisite to our supreme perfection, to which our present learning cannot
add, and which our present ignorance will not diminish. Perhaps not immediately
upon our discharge from the body, though even there must be a vast enlargement
of our understanding; but doubtless, when we are admitted to the vision of
GOD, we shall then commence instantaneously wise and learned, and be fully
possessed of the tree of knowledge, as well as of the tree of life. For then
that glass, through which we now see darkly, shall be laid aside, and the
field of truth shall be clearly displayed before us. And though even then
there shall be degrees of knowledge, yet the variety of this dispensation
shall not proceed by the degree of'our knowledge
in this life, but by another measure. For,
8. Fourthly. Though there is no necessity of our being so learned
and knowing, yet there is of our being good and virtuous. This is necessary,
both as commanded by GOD, and as a means of our final perfection: And besides,
it is necessary, now, there being no other opportunity for it. If we do not
know here,-we may know hereafter, and infallibly shall, if we are but good
here; but if we are not good here, we shall neither be good, happy, nor knowing
hereafter. The main opportunity for knowledge is after life; the only opportunity
of being good is now: And if we take care to improve this, we are secure of
the other; but if this is neglected, all is lost. This, therefore, is indispensably
necessary; and it is the only thing that is so: And it is necessary now; necessary
not only to our happiness in general, but also to our intellectual happiness
in particular. For,
9. Lastly, Thus stands the1 case between GOD and man. Man was
made in a state of innocence and perfection, in perfect favor and communion
with GOD, his true good, and in a capacity so to continue. From this excellent
state he willfully fell, and by his fall so disabled himself, that he could
not, by his own strength, repent, and so provoked GOD, that though he could
have repented, yet he could not have been pardoned without satisfaction made
to the Divine justice. This satisfaction man was not able to make, nor any
other creature for him. Whereupon GOD in great mercy ordained a Mediat6r,
his own SON, GOD and man, between himself and his lapsed creature, who, by
the sacrifice of himself, should effect two things, answerable to the double
necessity of man: First, make repentance available, which otherwise would
not have been so; and, Secondly, merit grace for him, that he might be able
to repent. And this is what is meant by the restoration or redemption of man,
which thus far is universal and unconditional.
10. But still, notwithstanding all that this Mediator has done
for him, man is only so far restored as to be put into a pardonable, reconcilable
state: He is yet only in a capacity or possibility of pardon and reconciliation,
which is then, and then only, reduced to act, when be truly believes, that
is, with such a faith as is productive of all inward and outward holiness;
with which he may, without which he cannot be saved, notwithstanding CHRIST
has died to save him: For the design of his death was not to make holiness
unnecessary, but to make it available; not to procure a privilege of being
saved without it, but that we might be saved with it. If this qualification
be wanting, we shall be so far from being any thing advantaged from the redemption
purchased by our Mediator, that we shall be accountable for it, to the great
aggravation both of our guilt and misery. It therefore highly concerns man
to improve with all diligence this great and only opportunity, of adorning
his mind with all Christian perfections; since, <vith these, he may be happy in all his capacities, and without
them, he shall not only fall into a state of unutterable misery, but be also
accountable for the possibility he had of escaping it, for perversely neglecting
so great salvation, so glorious an opportunity of being saved.
11. These things being premised concerning the present state
of man: First, That he can know but very little; Secondly, That the enjoyment
of that little in a short and encumbered life, is by no means answerable to
the labor of acquiring it; Thirdly, That there is no necessity of such a deal
of learning and knowledge, either as to this world or the next, and that ere
long he shall have his fill of knowledge in the beatific vision, one glance
whereof shall instruct him more than an eternal poring on books, and undistinguish
the greatest doctor from the most ignorant peasant; Fourthly, That there is
an absolute necessity of his being holy, this being the condition not only
of his happiness in general, but also of the accomplishment of his understanding
in particular, and that now is the only opportunity for it; Lastly, That the
attainment of happiness upon this condition, was the purchase of his SAVIOR'S
death, who has also merited grace for his assistance in the performance of
it; which, if he neglect, he shall not only miss of happiness, but also be
answerable for so dear an opportunity of gaining it. From these premises,
it will, I think, follow with no less than mathematical evidence,
12. First. That knowledge is not the thing for which GOD designed
man in this station, nor consequently the end of his bestowing upon him those
intellectual powers which he has.
Secondly. That the end for which GOD did design man in this station,
and the reason why he bestowed those powers upon him was, that he might so
serve Him here, as to be rewarded with perfect knowledge hereafter; And, Thirdly,
That the principal care and concern of man, both for his own interest, and
out of compliance with the design of GOD, ought to be, to live a Christian
life, to accomplish the moral part of Ins nature, to subdue his passions,
to wean himself from the love of the world, to study purity of heart and life,
in one word, ” To perfect holiness in the fear and love of GOD;" and,
in particular, that he ought to pursue knowledge no farther than as it is
conducive to virtue.
13. This, therefore, is the measure to be always observed in
our prosecution of knowledge. We are to study only, that we may be good, and
consequently to prosecute such knowledge only as has an aptness to make us
so, that which the Apostle calls,” The truth which is after godliness."
Whatever knowledge we prosecute beside this, or further than it is conducive
to this end, though it be, absolutely considered, never so excellent and perfective
of our understanding, yet with respect to the present posture and station
of man, it is a culpable curiosity, an unaccountable vanity, and only a more
solemn and laborious way of being idle and impertinent.
14. And this will be found, if well examined, to be nothing different
from the censure of the wise Preacher,” I gave my heart to know wisdom,"
says he,” and I perceived, that this also is vanity and vexation of spirit."
Not that he now first applied himself to the study of wisdom. No, he had been
inspired with that before, and by the help of it had discovered the vanity
of all other things. But that wisdom which saw through all other things, did
not as yet perceive the vanity of itself. He therefore now gave his heart
to know wisdom, that is, to reflect upon it, and to consider whether this
might be excepted from his general censure, and struck out of the scroll of
vanities. And upon deep reflection, he found that it could not, and that even
this also was as much a vanity as any of the rest. Not that this proposition
is to be understood absolutely, but with respect to the present posture of
man. Neither can it be understood of all knowledge even in this life; some
knowledge being necessary to qualify him for happiness in the next. It must,
therefore, be understood of all knowledge which contributes not to that great
end. So that with these two necessary limitations, the sense of it is plainly
this, that to man in this present juncture, all knowledge which does not contribute
to the interest of his after-state, is vanity and vexation of spirit.
15. For to what purpose should we study so much, since after
all we can know so little? Since our life is as much too short for enjoying
that little knowledge we have, as for compassing what we would have; and withal,
since there lies no manner of obligation or necessity upon us to do thus?
But (which is what I would most of all inculcate) to what purpose imaginable
should we be so vehement in the pursuit of learning, of any learning but what
is of use to the conduct of life, considering these two things, First, That
it is but to stay a little while, and we shall have all that knowledge gratis,
which we so unsuccessfully drudge for here, to the neglect of more important
exercises; and, Secondly, That there is such an absolute necessity of being
good, and that this short uncertain life is the only time for it, which, if
neglected, this great work must be undone for ever. Upon the former consideration,
this studious bookish humor is like laying out a great sum of money to purchase
an estate, which, after one weak, dropping life, will of course fall into
hand. Upon the latter, it is as if a man that was riding post upon business
of life and death, should, as he passes through a wood, stand still to listen
to the singing of a nightingale, and so forget the only business of his journey.
16. It is most certain, the cases here supposed are as great
instances of folly as can well be conceived. And yet (however it comes to
pass that we are not sensible of it) it is equally certain that we do the
very same, that we are too much concerned in the application; and that to
most of us it may be truly said,” Thou art the man!"
17. For what difference is there between him who now labors and
toils for that knowledge, which in a little time he shall be easily and fully
possessed of, and him that dearly buys an estate, which would otherwise come
to him after a short interval? Only this; that he who buys the estate, though
he might have spared his money, however gets what he laid it out for. His
expense indeed was needless, but not in vain. Whereas he that drudges in
the pursuit of knowledge, not only toils for that which in a short time he
shall have, and in abundance, but which he cannot compass, and so undergoes
a vain as well as needless labor.
18. Again, What difference is there between him, who when he
is upon business of life and death, shall alight from his horse, and stand
to hear a nightingale sing; and him who having an eternity of happiness to
secure, and only this point of time to do it in, shall yet turn virtuoso,
and set up for learning and curiosity? It is true, the nightingale sings
well, and it were worth while to stand still and hear her, were I disengaged
from more concerning affairs; but not when I am upon life and death. And
so knowledge is an excellent thing, and would deserve my study and time,
had I any to spare; but not when I have so great an interest as that of my
final state depending upon the good use of it. My business now is not to
be learned, but to be good.
19. For is my life so long, am I so overstocked with time, or
is my depending interest so little, or so easily secured, that I can find
leisure for unnecessary curiosities? Is this conduct agreeable to the present
posture of man, whose entrance into this world, and whose whole stay in it,
is purely in order to another state? Or would any one imagine this to be the
condition of man by such a conduct? Shall a prisoner, who has but a few days
allowed him to make a preparation for his trial, spend that little opportunity
in cutting and carving, and such like mechanical contrivances? Or would any
one imagine such a man to be in such a condition, near a doubtful trial of
life and death, whom coming into a prison he should find so employed? And
yet is there any thing more absurd in this, than to have a man, who has so
great a concern upon his hands, as the preparing for eternity, all busy and
taken up with quadrants and telescopes, furnaces, syphons,
and air-pumps?
20. When we would expose any signal impertinence, we commonly
illustrate it by die example of ARCHIMEDES; who was busy in making mathematical
figures on the sands of Syracuse, while the city was stormed by MARCELLUS,
and so, though particular orders were given for his safety, lost his life
bv his unseasonable study. Now, I confess there
was absurdity enough in this instance, to consign it over to posterity: But
had ARCHIMEDES been a Christian, I should have said, that the main of his
impertinence did not lie here, in being mathematically employed when the enemy
was taking the city; but in laying out his thoughts and time in so unconcerning
a study, while he had no less a concern upon him, than the securing his eternal
interest, which must be done now or never. Nothing certainly is an impertinence
if this be not, to hunt after knowledge in such a juncture as this!
21. Many other proceedings in the conduct of life, are condemned
as vanity and impertinence, though not half so inconsistent with the character
of man, nor so disagreeable to his present posture. The pens of moral writers
have been all along employed against them who spent their short and uncertain
lives, which ought to be spent in pursuing an infinitely higher interest,
in gaping up and down after honor and preferments,
in long and frequent attendances at court, in raising families, in getting
estates, and the like. These are condemned not only for their particular viciousness,
as crimes of ambition and covetousness, but for what they have all in common,
as they are misspendings of time, and unconcerning
employments.
22. Now I would fain know, whether any of these be more expensive
of our time, more remote from the main business of life, and consequently
more impertinent, than to, be busily employed in the niceties and curiosities
of learning? And whether a man that loiters away six weeks in court-attendances,
be not every whit as unaccountably employed, as he that spends the same time
in solving a mathematical question, as Mr. DBS CARTES in one of his epistles
confesses himself to have done? Why should the prosecution of learning be
the only thing excepted from the vanities, and impertinences of life?
23. And yet so it is. All other unconcerning
employments are cried down merely for being so, as not consistent with the
present state of man, with the character he now bears. This alone is not
content with the reputation of innocence, but stands for positive merit and
excellence. To say a man is a lover of knowledge, and a diligent inquirer
after truth, is thought almost as great an encomium as you can give him; and
the time spent in the study, though in the search of the most impertinent
truth, is reckoned almost as laudably employed as that in the chapel. It
is learning only that is allowed (so inconsistent with itself is human judgment)
not only to divide, but to devor the greatest part
of our short life; and that is the only thing which with credit and public
allowance stands in competition with the study of virtue: Nay, by the most
is preferred before it, who had rather be accounted learned than pious.
24. But is not this a strange competition? We confess that knowledge
is a glorious excellence. Yet rectitude of will is a far greater excellence
than brightness of understanding; and to be good, is a more glorious perfection
than to be wise and knowing, this being if not the only, certainly the principal
difference between an angel and a Devil.’ It is far better, (to use the expression
of Mr. POIRET,) like an infant without much reasoning", to love much,
than, like the Devil, to reason much without love.'
25. But suppose knowledge were a more glorious excellence than
it is; suppose it were a greater perfection than virtue; yet still this competition
would be utterly against reason; since we cannot have the former now in any
measure, and shall have it hereafter without measure: But the latter we may
have now, (for we may love much, though we cannot know much,) and cannot have
it hereafter. Now the question is, whether we ought to be more solicitous
for that intellectual perfection, which we cannot have here, and shall have
hereafter; or that moral perfection which we may have here, and cannot have
hereafter? And I think we need not consult an oracle, or conjure up a spirit,
to be resolved.
26. This consideration alone is sufficient to justify the measure
we have prescribed for our intellectual conduct, that we ought to prosecute
knowledge no farther than as it conduces to virtue; and consequently, that
whenever we study to any other purpose, or in any other degree than this,
we are unaccountably, impertinently, I may ”add, sinfully employed. For this
is the whole of man,” To fear GOD and keep his commandments," the whole
of man in this station particularly, and consequently this ought to be the
scope of all his studies and endeavors.
27. And accordingly it is observable, that the Scripture, whenever
it makes mention of wisdom, with any mark of commendation, always means by
it either religion itself, or such knowledge as has a direct influence upon
it. Remarkable to this purpose is the 28th chapter of JOB; where having
run through several instances of natural knowledge, he adds,” But where shall
wisdom be found, and where is the place of understanding?" As much as
to say, that in none of the other things mentioned, did consist the wisdom
of man. Then it follows, “ Man knoweth not the
price thereof, neither is it found in the land of the living. The depth says,
It is not in me; and the sea says, It is not in me." Not in the depths
of learning, nor in the recesses of speculation,” Seeing it is hid from the
eyes of all living. Destruction and death say, We have heard of the fame thereof
with our ears;" as much as to say, that after this life, and then only,
unless perhaps about the hour of death, men begin to have a true sense and
lively relish of this wisdom. But in the mean time,” GOD understandeth
the way thereof, and he knoweth the place thereof."
And unto man he said,” Behold, the fear of the LORD, that is wisdom; and
to depart from evil, that is understanding!" To man he said: Had it been
to another creature, suppose an angel, in a state of security and confirmation,
he would perhaps have recommended for wisdom the study of nature, and the
arcana of philosophy. But having to do with man, a probationary,
unfixed creature, that shall be either happy or miserable eternally, according
as he demeans himself in this short time of trial, the only wisdom he advises
to such a creature in such a btation, i&
to study religion and a good life.
28. From authority let us descend to example: And two I would
particularly recommend, of men both eminently wise and learned; I mean MOSES
and ST. PAUL. The latter professedly declares, “ I determine to know nothing
but JESUS CHRIST and Him crucified." And the former, complaining of
the gross ignorance of his people, breaks out into this passionate wish: “
O that they were wise.' that they understood this, that they would consider
their latter end!"
29. MOSES had been bred a scholar as well as a courtier, and
was well instructed in all the secrets of philosophy. And besides the advantages
of PHARAOH'S court, he had GOD himself for his Tutor; he had conversed personally
with his Maker, and therefore must needs be supposed to know what was true
wisdom. But he does not make it consist in courtly education, or the mysteries
of philosophy; but in considering our latter end. He wishes that his people
were wise; and to this end does not wish, that they were as well-bred, or
as learned as himself, but only that they understood this, this one thing,
that they would consider their latter end,. This he makes the summary and
abstract of all wisdom. Not unlike PLATO, who defines philosophy,’ the theory
of death.'
30. And here, if a short digression may be dispensed with, I
would observe, how much PLATO is in the right, and what an excellent part
of wisdom it is, to consider death seriously- To make this distinctly appear,
I shall show First, That the consideration of death is the most proper exercise
for a wise man; and Secondly, That it is the most compendious way of making
him wise that is not so.
31. First, It is the most proper exercise for a wise man. Wisdom
consists in a due estimation of things; which then are duly estimated, when
they are rated, both as they are in themselves, and as they are in relation
to us. If they are great and extraordinary in themselves, they deserve to
be considered for their own sakes; if they nearly relate to us, they deserve
to be considered for ours. And on both these accounts, death and its consequences
are highly deserving a wise man's thoughts.
32. For, First, they are in themselves great and extraordinary
transactions, and as such, deserve the attentive consideration, even of a
stander-by, of any other indifferent being, suppose an angel; even though
he were no otherwise concerned in it, than as it is a great event, a noble
and wonderful scene of Providence. On this single account, death is as fit
a subject for the contemplation of a wise man, as any in nature.
33. Or if there be within the sphere of nature, things of a greater
appearance, yet there is none wherein man is so nearly concerned: Since on
this depends, his eternal happiness or ruin. Nothing deserves so much to
be considered by him. Whether therefore we regard the greatness of the thing
itself, or its greatness with respect to us, the consideration of death is
as proper an exercise as a wise man can be employed in.
34. And as it is so fit an employment for him that is wise already,
so, Secondly, it is the most compendious way of making him wise that is not
so. For all wisdom is in order to happiness; and to be truly wise, is to be
wise unto salvation. Whatever knowledge contributes not to this, is quite
besides the mark. It is, as the Apostle calls it,” Science falsely so called."
The knowledge itself is vain, and the study of it impertinent.
35. Now the only way to happiness is a good life; and consequently
all wisdom being in order to happiness, that is the true, and the only true
wisdom, that serves to the promoting it. That therefore is the most compendious
way of making a man wise, which soonest makes him good. And nothing does this
so soon and so well, as the serious and habitual consideration of death.
And therefore, says the wise man,” Remember death and corruption, and keep
the commandments: “ The shortest compendium of holy living that ever was given.
As if he had said, Many are the admonitions of wise and good men, for the
moral conduct of life. But would you have a short and infallible direction?
Remember death and corruption. Do but remember this, and forget all other
rules if you will, and your duty if you can.
36. And what is here remarked by one wise man, is consented to
by all. Hence that common practice among the ancients, of placing sepulchers
in their gardens, and of using that celebrated motto, Memento mori.
Hence that modern as well as ancient custom, of putting emblems of mortality
in churches and other public places: By all which is implied, that the consideration
of death is the greatest security of a good life. Indeed what other considerations
do by parts, this does at a blow. It at once defeats the world, the flesh,
and the devil. For how can the world captivate him, who seriously considers
that he is a stranger in it, and shall shortly leave it? How can the flesh
insnare him, who has his sepulchre
in his eye, and reflects on the cold lodging he shall have there? And how
can the devil prevail on him, who remembers that he shall die, and then enter
on an unchangeable state of happiness or misery, according as he has either
resisted, or yielded to his temptations? Of eo vast
consequence is the constant thinking upon death, above all other, even practical
meditation; and so great reason had MOSES for placing the wisdom of man in
the consideration of his latter end.
37. But to return. I now persuade myself, that from the character
of man, and his present circumstances, as well as from Divine authority, it
evidently appears, that however natural our desire of knowledge is, this appetite
is to be governed, as well as those that are sensual; that we ought to indulge
it not, only so far as may tend to the conducting our lives, and the fitting
us for that happiness which GOB has promised, not to the learned, but to the
good: And that if it be gratified to any other purpose, or in any other measure
than this, our curiosity is impertinent, our study immoderate, and the tree
of knowledge still a forbidden plant.
38. And now having stated the measure of our affection to, and
inquiry after learning and knowledge, it remains to be considered, how much
it is observed in the general conduct of our studies. It is plain, it is
not observed at all. For these two things are notorious: First, That very
little of what is generally studied, has any tendency to living well here
or. happily hereafter. And, Secondly, That these very studies which have
no religious influence upon life, do yet devour the greatest part of it.
The best and most of our time is devoted to dry learning; this we make the
course of our study, the rest is only by the by. And it is well if what is
practical or devotional, can find us at leisure upon a broken piece of a Sunday
or holiday. The main current of our life runs in studies of another nature,
that do not so much as glance one kind aspect upon good living. Nay, it is
well if some of them do not hinder it. I am sure so great and so good a man
as ST. AUSTIN thought so, who speaking of the institution and discipline of
his youth, has these remarkable words,’ I learned in those things many useful
words; but the same might have been learned in matters that are not vain:
And that indeed is the safe way, wherein children ought to be trained up.
But woe unto thee, thou torrent of custom! Who is able to resist
thee! How long will it be before thou art dried up? How long wilt thou roll
along the bons of EVE, into a great and formidable sea, which they can
hardly pass over? Have I not, in obedience to thee, read of JUPITER thundering
and fornicating at the same time? And yet, O thou hellish torrent, the sons
of men are still tossed in thee, and are invited by rewards to learn these
things! The pretence indeed is, that this is the way to learn words, and
to get eloquence and the art of persuasion. As if we might not have known
these words, golden sttower, lap, the temple of
heaven, without reading of JUPITER'S being made a precedent for whoring?
This immorality does not at all help the learning of the words: But the words
greatly encourage the committing the immorality. Not that I find fault with
the words themselves; they are pure and choice vessels: But with that wine
of error, which in them is handed and commended to us by our sottish teachers. And yet unless we drank of it, we were
beaten, nor had we any sober judge to appeal to. And yet, I, O my GOD, in
whose presence I now securely make this recollection, willingly learnt these
things, and like a wretch delighted in them, and for this I was called a good,
hopeful boy.' By this you may see what the judgment of this holy and venerable
person was in his private retirements, and at the most serious intervals of
his life, concerning the general course of those studies, which draw out the
first runnings of our age, and which are of so great
credit and authority in the world, as to go under the name of ingenious and
liberal education. You see he not only disapproves them, but reckons them
among those sins and irregularities of his youth, whereof he thought himself
obliged to make a particular confession in this his great penitential.
39. And here let me not be thought immodest, if upon great consideration
and full conviction, I presume to tax the management of our public schools.
Many miscarriages I might note; but I shall concern myself only with those,
which the principles here laid down lead me to consider. And these we may
comprehend under two general heads of complaint:
I. That they take up so much of our time.
II. That they teach us such frivolous and unprofitable things as they do.
la relation to the first, I cannot with any patience reflect, that out of
so short a time as that of human life, consisting, it may be, of fifty or
sixty years, (for where one lives longer, hundreds come short,) nineteen or
twenty shall be spent between the dictionary and the lexicon, in hammering
out a little Latin and Greek, and in learning a company of poetical fictions
and fantastic stories. Were these things worth knowing, yet it is barbarous
and inhuman, to make people spend so much of their little stock of time upon
them. This is to make a cure of human ignorance, and to deal with the infirmities
of the mind, as some ill surgeons do with the wounds of the body. If one
were to judge of the life of man by the proportion of it spent at school,
one would think the Antediluvian mark were not yet out, and that we had a
prospect of at least nine hundred or a thousand years before us. The truth
is, it is an intolerable abuse it should be so; and were the age as wise as
it pretends to be, it would never suffer it; especially considering what late
examples we have had of more compendious methods beyond the seas. It does
not become me to project a scheme of school discipline; I leave this to abler
heads. Only in the mean time I may venture to say, that the common way is
a very great tax upon human life: so large a portion of which can very ill
be spared, to be lavished away in the first elements of learning.
But the greatest complaint against these seminaries is, the frivolousness
of the things they teach. Not only the spending so much time on the things
they teach is blame-worthy, but their teaching such things at all. Setting
opinion and fancy aside, what real improvement is it to the mind of a rational
creature, to be overlaid with words and phrases, and to be full charged with
poetical stories and dreams? How many excellent and useful things might be
learnt, while boys are thumbing and murdering HESIOD and HOMER, which then
they do not understand, and which when they do, they will throw by and despise?
And that justly too: For of what signification is such stuff as this, to the
accomplishment of a reasonable soul? What improvement can it be to my understanding,
to know the amours of PYRAMUS and THISBE, or of HEHO and LEANDER? Do men retain
any value for these things, when they grow up, or endeavor to preserve the
memory of them? And why must poor boys be condemned to the drudgery of learning
what when they are men they must and will unlearn? Why must they be forced
with so great expense of time and labor, to learn such things as are of no
standing use? So far from that, they are dangerous, as well as unprofitable.
For I appeal to the common sense and experience of mankind, whether it be
not dangerous in the highest degree, to entertain the gay catching fancies
of boys, with the amorous scenes of the poets? Whether it be safe, to season
their green imaginations with such images as are theie
painted to the life? Is not this rather the direct way to corrupt them, to
sow in their tender minds the seeds of impurity, to increase their inbred
propensities to evil, and lay a standing foundation for debauchery? Let any
man but consider human nature as it comes down to us from ADAM, and tell me
whether he thinks a boy is fit to be trusted with OVID? I do not understand
upon what principle, either of prudence or piety, such books as these should
be read by any; but least of all by boys, whose soft minds are so susceptible
of any ill impression. Far better were it they should continue ignorant,
than that their understandings should be accomplished at the hazard of their
morals; upon which such studies as these can derive no very wholesome influence.
And yet to these our youth is dedicated, and in these some of
us employ our riper years; and when we die, this very thing makes one part
of our funeral eulogy, that we were so diligent and indefatigable in our studies,
and so inquisitive in the search of knowledge, perhaps that we procured
an early interment by it; when, according to the
principles before laid down, we were as impertinently, though not so innocently
employed all the while, as if we had been so long picking straws in Bedlam.
40. The sum of all this is: The measure of prosecuting learning and knowledge,
is their usefulness to a good life. Consequently, all prosecution of them
beyond or beside this end, is impertinent and immoderate. But such is the
general prosecution of learning and knowledge, as is plain by appealing to
the general conduct of study. It evidently follows, that the intellectual
conduct of human life is justly chargeable with an immoderate and impertinent
pursuit of knowledge.
THE CONCLUSION.
To WHAT a narrow compass, by virtue of the preceding reflections,
are these three things reduced, which use to take up so large a room, namely:
Learning itself, the method of learning, and, the desire, and prosecution
of learning? These indeed1 are great retrenchments, but such as are just and
necessary to the regulation of our intellectual conduct.
And now who can forbear making these two observations, (1.) That
this bookish humor, which every where so prevails, is one of the spiritual
diseases of mankind, one of the most malignant relics of original depravation:
It carrying in it the very stamp and signature of ADAM'S transgression, which
owed its birth to an inordinate desire of knowledge. 2. That those who have
eyes, may in great measure spare them, and they who have not, should not much
lament the want of them, upon account of learning.
For my own part, I am so thoroughly convinced of the certainty of the principles
here laid down, that I look upon myself as not only under a particular obligation,
but almost a necessity ^of conducting my studies by them. The last of which
has left such a deep impression upon me, that I now intend to follow the advice
of the Heathen, (MAseus ANTONINUS, as I remember,)
*, Rid thyself of the thirst after books; and to study nothing at all but
what serves to the advancement of piety and a good life.
I have now spent about thirteen years in the most celebrated
University in the world; in pursuing both such learning as the academical
standard requires, and as my private genius inclined me to. But in truth,
when I think on my past intellectual conduct, I am as little satisfied with
it as with my moral; being very conscious, that the greatest part of my time
has been employed in unconcerning curiosities, such as derive no degree of moral
influence upon the soul that contemplates them.
But I have now a very different apprehension of things, and intend
to spend my uncertain remainder of time, in studying only what makes for
the moral improvement of my mind, and regulation of my life: Being not able
to give an account, upon any rational and consistent principles, why I should
study any thing else.
More particularly, I shall apply myself to read such books as
are rather persuasive and instructive; such as warm, kindle, and enlarge the
affections, and awaken the divine sense in the soul; as being convinced by
every day's experience, that I have more need of heat than of light. Though
were I for more light, still I think this would prove the best method of illumination,
and that when all is done, the love of GOD is the best light of the soul.
A man may indeed have knowledge without love; but he that loves, though he
want sciences humanly acquired, yet he will know more than human wisdom can
teach him, because he has that Master within him who teacheth man knowledge.
