Chapter VII (1)

_Of the good which arises from the boldness of faith,
conquering the fear of man._

1. THE eleventh chapter to the _Hebrews_ lays an ample foundation for reflections on the glorious effects of faith, and on that power of God which hath at all times so exerted itself in true believers: but here it will be necessary to bid you take heed of making God changeable, by saying with the unbelieving world, “This indeed has been done formerly, but now miracles are ceased.” For by this false maxim, suggested from the bottomless pit, the highest dishonour is thrown upon the living God, all his promises are made void, all the examples he hath set before our eyes are absolutely useless and impertinent; yea, and all his calls and allurements to an active faith, are rendered null and insignificant. And whereas, in truth, we have none to blame but ourselves, for not treading in the same footsteps of faith, in which the saints of old walked; and consequently, for not seeing the glory of God as they did, we hereby cast all the blame upon God, and the difference of times: whereas the difference, in reality, lies not in the times, but in the persons.

For though it cannot be said, that every believer now must do the very same works that were done by _Abraham_ or _Moses_, yet ought every one to “_follow the faith_” of these holy men, and to exert the same with full power and energy, in that state and condition wherein God hath placed him, and in those circumstances that daily offer; and in so doing he may be fully assured, that he (as well as they) shall see the glory of God. And with such a heart and mind are the scriptures to be read, and the examples and glorious effects of faith to be considered, that so we may receive strength and holy boldness, more nearly to unite ourselves with God, and to enjoy his infinite love and faithfulness in a more ample and abundant manner.

2. Now because faith, though it be so high and precious a gift of God, is not commonly esteemed according to its dignity, it is the more needful to observe, what the scripture throughout teacheth, that all the good which was ever wrought in the world by man, was done by faith; whereby men are so united to God, that “_all things are possible_” to them. Wherefore it is highly necessary, with all plainness and earnestness, to represent, not only to the world, but to the children of God too, that faith is something far more glorious than reason can conceive or express; for till a man is sensible of this, he is utterly unable to comprehend what an inestimable treasure it brings with it. But when once he comes to know that it is the substance ὑπόστασις, the ground and bottom of things hoped for, whereon, as an immoveable foundation, all the inconceivable goods we hope for, do rest; and an ♦ἔλεγχος, or convincing evidence and testimony of the Spirit, which assures us beyond all doubt of things not seen: I say, where faith is thus known and felt in a man’s heart, then he sees the advantage of that faith which overcometh all fear of man, and is of so large a compass, as to contain all, and more than all we can ask or think.

♦ “ἔλενχος” replaced with “ἔλεγχος”

For then he discovers, that it is faith which delivers a man from all evil of soul or body; and on the other hand, puts him in possession of sovereign bliss, and fills him with the fulness of God; yea, and that whenever (either in the Old or New Testament) he would perform any thing great and glorious, he hath always employed those whom faith had set free from the slavish fear of man. A single man, setting aside the fear of flesh and blood, and going forth in the name of the living God, hath frequently saved a whole nation. And what was more remarkable in the apostles, at their beginning to preach the gospel, than their great boldness; at which the high-priest, scribes, and elders stood amazed? And for this reason they are set before us as examples; teaching, by the victory of their faith, to confess Christ before all men without fear, and bear his cross, that we may partake of his glory.

Reflections upon the 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 lie 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._

♦ inserted word “for” per Errata

_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 don’t care others should be directed to a better way than they themselves have travelled in._

_In the following reflections I have endeavoured 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 ’tis a long time before a man can see any thing amiss in a way he is used to, and when he does, ’tis 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 conduit of human life, intellectual and moral. The moral conduit 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 his. 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 don’t 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 shew, 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 immoveable 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 labour 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.

♦ “gerality” replaced with “generality”

*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 ’tis a-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 it. 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 Mr. _Hobbes_ makes reason to be nothing else, but “_Sequela Nominum_, a well-ordered train of words.” Never certainly was a plainer argument of the great degeneracy of mankind. And tho’ all the multipliers of tongues are not comprehended under this latter charge, yet it may concern them to 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; tho’ not as perfective of our understanding, but as touching our interest. And so it may be of 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 ’tis 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_ took _Babylon_ by draining the river into the ditches: what diminution would this have been to the perfection of their understanding? They 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 mere theory, placing learning in such history as has 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 dropt 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; altho’ ’tis so generally accounted a great accomplishment and enrichment of it.

*11. There are many other things which the humour of the world has turned up for learning, which ignorance will never be the better for, and which wisdom does not need. Thus ’tis 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 common-wealth 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 don’t mean one that has _read well_, that has cleared and improved his understanding by his reading, but only one that has _read much_, tho’ 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 what this or that philosopher held, what this or that author says, tho’ perhaps he says 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 compassing 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 ’tis 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, tho’ 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 atchievment 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 Mirandula_ 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 tho’ 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 hath 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 humour so far, that ’tis 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 this mechanical faculty, tho’ 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, tho’ they are used so impertinently, that there can be no other end in them, but to shew, 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 ’twere 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, tho’ 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 charge may appear, we are first to determine, what is the right method of prosecuting that learning, which is really perfective of understanding. And this, no doubt, must be an application to him, _from whom every good and perfect gift descendeth_. This is the right and the only right method of enquiry 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; ’tis an interrogation of the divine oracle, the eternal word of God, and a patient waiting upon him for an answer. ’Tis 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 spring-head, to the lucid fountain of good. ’Tis to fix the eye of the mind upon the intellectual sun, which must needs be the most ready way to be enlightened. The more heedfully we ♦attend to this, we shall not only discover the more, but also more clearly see what we do discover. So a man that calls only a short careless glance 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.

♦ “attain” replaced with “attend” per Errata

5. This was the method of the inventers of arts and sciences: they made their way by mere dint of thinking. This is the method that has been used ever since, by the greatest improvers of them; such as _Bacon_, _Boyle_, _Harvey_, _Malebranche_, &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, walketh 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 chastity 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 can’t 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 burthen, 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 loveth 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_, _Azarias_, 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 shew, 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 don’t reckon any part of study, nor any progress in the stage of learning, but only a graver way of being idle. ’Tis 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, tho’ 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 it not in their souls, but in books. I deny not that reading is one way to knowledge; but then ’tis 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, ’tis 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 their 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 tho’ 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 (’tis 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, ’tis 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.

The Third
REFLECTION.

_Wherein the general conduct of human life is taxed with too
importunate a pursuit of knowledge in general._

1. HAVING past 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 consists not 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.

♦ duplicate word “and” removed

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 way 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 endeavours, 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. ’Tis confest by a great enquirer into the nature of _antimony_ (as ’tis related by Mr. _Boyle_) “That ’tis impossible for one man to understand throughly that single mineral only.” And if a man can’t 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 science is 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. ’Tis 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 or 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 is 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 the 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 so wonderfully learned and knowing here. ’Tis 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 alledged, this makes it more unnecessary than 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 then 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 possest 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, ’tis necessary now, there being no other opportunity for it. If we don’t 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 ’tis the only thing that is so: and ’tis necessary now; necessary not only to our happiness in general, but also to our intellectual happiness in particular. For,

9. Lastly, Thus stands the case between God and man. Man was made in a state of innocence and perfection, in perfect favour and communion with God, his true good, and in a capacity so to continue. From this excellent state he wilfully 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 mediator, 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 hath done for him, man is only so far _restored_, as to be put into a pardonable reconcileable state: he is yet only in a capacity or possibility of pardon and reconciliation, which is then, and then only, reduced to act, when he truly believes, _i. e._ 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 hath 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 _with_ 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 labour 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 Saviour’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 his 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 ’tis 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 ’tis 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, ’tis 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 thro’ 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 that 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 ’tis 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 humour, 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, ’tis 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. ’Tis 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,) ’tis 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 labours 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 expence 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 after all he can’t compass, and so undergoes a _vain_ as well as _needless_ labour.

*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? ’Tis true the nightingale sings well, and ’twere 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 _over-stocked_ 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 the example of _Archimedes_; who was busy in making mathematical figures on the sands of _Syracuse_, while the city was stormed by _Marcellus_, and so, tho’ particular orders were given for his safety, lost his life by 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!