REFLECTIONS UPON Some Passages, IN A BOOK, Entitled REFLECTIONS upon the Conduct of HUMAN LIFE. With Reference to the Study of Learning and Knowledge.  BY EDMUND ELYS. 
REflection 1. Sect. 4. Perhaps we shall be found to be as much out in the Conduct of our Understandings, as in that of our Wills.  
Answ. There is no Irregularity in the Understanding, but what Proceeds from the Irregularity of the Will.  
Sect. 10. True Knowledge (whatever it be) must be supposed to be a thing of Uncommon difficulty, and the Study of it a Work fit only for sublimer Wits; the more Elevated, and Awakened part of Mankind.  
Answ. Purity of Heart, is that which doth Principally conduce to the Attainment of True Knowledge.  

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〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   Sophocles. 

The Soul that's truly Just, and Kind;  
Truth, hid from subtle Wits, shall Find.   
Sect. 37. A thing may deserve to be known, not as Perfecting the Understanding; but merely as touching upon our Interest.  
Answ. No Man can have any True, or Real Interest, but what has some Reference to the Enjoyment of the SOVEREIGN GOOD: Therefore any thing that deserves to be Known because it touches upon our Interest; deserves to be known as Perfecting the Understanding: The Perfection of the Understanding consisting in the Apprehension of the Truth, for the satisfaction of the Will, in the Possession of the True Good.  
I agree with this Ingenious Author in that he says, No Truth is Perfective of the Understanding, but only necessary Truth. By necessary Truth I understand the DIVINE ESSENCE, and all those EFFECTS of infinite Wisdom, Power, and Goodness, which it is Our Duty to Contemplate.  
Reflection 2. Sect. 10. If now it be further demanded how this may be done; (viz. to apply ourselves to the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consult the Ideal World) I Answer that there are Three ways of doing it, and I can think of no more: The First is by Attention; The Second by Purity of Heart, and Life; and the Third by Prayer.  
I do not Charge these Words with Falsehood, but the Reader will fall into an Error, if he conceit that he may apply himself to the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by any other Attention of the Mind, but what proceeds from such a Temper, or Disposition of Will, which implies an Aversion from any other Speculation, but what may be Useful unto him, in doing the will of God.  
This holy Disposition of the Will, is the only true Purity of Heart, and the Exercising of it is an Effectual Prayer, a Worshipping of GOD in Spirit, and in Truth.  
These words Sect. 29. are most perfectly agreeable to my Conceptions: We ought to prosecute Learning and Knowledge, no further than as 'tis conducieve to the great ends of Piety, and Virtue. And consequently whenever we Study to any other Purpose, or in any other Degree than this; we are Unaccountably, Impertinently, I may add, Sinfully employed. But, then, say I, it must be considered, that no Sinful Exercise or Employment of our Intellective Faculties, can ever tend to the Improvement of the Brightness of the Understanding, or Intellectual perfection. Nothing can properly be called Wisdom, but the Practical Understanding of true Goodness. Such expressions as I find in the 27 and 28 Sections, seem to come short of that Accuracy which is requisite for a Christian Philosopher, that has the Confidence to pass so severe a Censure upon our Academical Education, and Learning. Certainly Rectitude of Will is a greater Ornament and Perfection, than Brightness of Understanding; and to be good is more Divine than to be Wise and Knowing. The Question is, whether we ought to be more Solicitous for that Intellectual Perfection, which we cant have here, and shall have hereafter, or for that Moral perfection, which we may have here, and cannot hereafter.  
A Lover of this present World is a Fool and an Ignorant Wretch: They that Love the LORD JESUS in Sincerity, are the only Wise and Knowing Men. 'Tis one and the same thing to be Good, or to partake of the Divine Nature, and to be Wise and Knowing. I think it my Duty to Declare to the World, that it seems to me, that this Author deals most Incuriously with the People called QUAKERS in speaking so Contemptuously of their Notion of the LIGHT WITHIN. I pray GOD that He, and I, and They, and all those that Profess themselves to be Followers of JESUS CHRIST, may have our Hearts duly Affected with the Sense of these Sacred Words, Proverbs 4. 18, 19 The path of the just is as the shining light, that shineth more and more unto the perfect day.  
The way of the wicked is as darkness: they know not at what they stumble.  
john 1. 9 This was the true light, which lighteth every man that cometh into the world.  
john 8. 12. Then spoke Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.  
john 14. 6. Jesus saith unto him, I am the way, and the truth, and the life: no man cometh unto the Father, but by me.  
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FINIS.