REFLECTIONS
UPON THE
CONDUCT
O F
Human Life
With Reference to
Learning and Knowledge.
Extracted from Mr. N 0 R R IS.
The Second Edition.
LONDON:
! • : j I \
Printed by W. Strahan, and Sold by Thomas
Harris, at the Lookmg-Glafs and Bible, o 1 London-
Bridge } and at the Foutidery, near Uoper-Mjor-Fields,
MDCCXM.
(Price Three Pence.)
( Hi )
THE
PREFACE.
SINC E the great Happinefs or Mifery of
Human Life depends wholly upon the right
or wrong Condubi of it, he that Jhall point out
any of its Irregularities or Mi/lakes, is a Uni-
verfal Friend, a Promoter of the Publick Hap¬
pinefs. And the more fevere his Cenfure is,
provided it be juft, the more ferviceable it may
be.
Efpecially, if the Irregularities he points out
aye not only important, frequent and inveterate,
but fuch as lie fecret and unobferv'd, and have
all along pafs'd under the Notion of Excellen¬
cies. He that reflebls upon fuch Mifconduffs as
thefe, obliges by his Difcovery as well as Re¬
proof.
Phis Confideration has occafioned the follow¬
ing Reflections upon the Study of Learning and
Knowledge •, the great eft Faults of which, by a
Kind of unaccountable Superftition, are cano¬
nized for Virtues.
The Truth is, the Light that divulges other
Nlifcarriages will be fure to hide thefe. For
beftde that they are vifible only to a few (fince
none can judge of the Faults of the Learned
A 2 without
( IV )
without Learning) thofe few that do difccrn
them, have feldom Ingenuity enough to acknow¬
ledge them. For either they are fo proud as not
to be willing to own thewfelves to have been fo
long under a Miftake •, or fo Ill-natur'd that
they don't care others Jhauld be directed to a bet¬
ter Way than they themfehes have travel'd in.
In the following Reflections I have endea¬
vour' d to mark out fame of thefe lefs obferv d
MifconduCts, wherewith I myfelf have been too
long impos'd on, and which after all my Con¬
viction (fo deep are the Impreflions of early Pre¬
judice) 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 Lime before a Man can fee any Thing
amifs in a Way he is ufed to, and when he does,
*tis not very eafy to change it.
I can ecftly divine how thefe Reflexions will
be received by fome of the rigid Votaries of old
Learning. But if they are of Service here and
there to an ingenuous and unenflaved Spirit, I
jhall not much regard the Magiflerial Cenfures of
thofe, whofe great and long Study has had no
better Effeli upon them, than to make them too
wife for Convict ion.
R E-
T9 )
to underftand Chronology ; to be able to adjpft the In¬
tervals and Diftapces of Time, when fuch a Man flou-
rilh'd, when fuch an ACtion was done, and the like.
Now I deny not, but it may concern fome to know
thefe Things, who have any Intereft depending upon it.
Jt may concern fome to know, for Inftance, that there
is a twofold Date of the Victory at Aftiurn, the one
reckon"! from the Fight there, the other from the tak¬
ing of Alexandria. But however ufeful it may be to
know this, yet certainly as to any Intellectual Perfection
that accrues by it, it mull; needs be a very unedifying
Stuftage of the Head ; Altho' 'tis fo generally accounted
a great Accomplilhment and Enrichment of it.
ii. There are many other Things which the Hu¬
mour of the World has turn1d up for Learning, which
Ignorance will never be the better for, and which Wif-
dom does not need. Thus 'tis counted Learning to have
tumbled over a Multitude of Books, efpecially if great
ones, and old ones and obfcure ones ; but moll: of all
if Manufcripts, the Recovery of one of which isreckon'd
fo much added to the Common ivealtb of Learning, as
they call it. Hence a well-read Man fignifies the very
fame as a learned Man in moll Men's Dictionaries And
by well-read they don't mean one that has read well*
that has cl'ear'd and improved his Ur.derftanding by his
Reading, but only one that has read much, tho' per¬
haps he has puzzled and confounded his Notions by do¬
ing fo. Thus again, it goes for Learning, to be ac¬
quainted with Men's Opinions, efpecially of the Anci¬
ents ; To know what this or that Philofopher held,,
what this or that Author fays, tho' perhaps he fays no¬
thing but what is either abfurd, or obvioully true.
What, for Inftance, can be more abfurd, than that
Fancy of Emfedocles, that there are two Semicircles com*
palling 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 obvioully true, than that grave DoCtrine of A-
riftotle, that Privation muft go before the Introduction of
the Form in all Generation ? Or, that a Thing mull
lofe one Form before it can take another ? And yet 'tis
Learning
( i-v j
without Learning) thofe few that do difcern
them, have feldom Ingenuity enough to acknow¬
ledge them. For either they are fo proud as not
to he willing to own thewfelves to have been fo
long under a Mijlake •, cr fo Ill-natured that
they don't care others fbould he directed to a bet¬
ter IVay than; they therafehes have travel*d in.
In the following Reflections I have endea¬
voured to mark out fome of thefe left ohferv d
MifconduCts, wherewith I myfelf have been too
long imposed on, and which after all my Con¬
viction (fo deep are the Imprefftons of early Pre¬
judice ) lean 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 Lime before a Man can fee any Thing
amifs in a Way he is ufed to, and when he does,
'tis not very eafy to change it.
I can eafily divine how thefe Reflections will
be received by fome of the rigid Votaries of old
Learning. But if they are of Service here and
there to an ingenuous and unenflaved Spirit, I
jhall net much regard the Magiflerial Cenflures of
thofe, whofe great and long Study has had no
better EffeCl upon them, than to make them too
wife for Conviction.
R E-*
to underftand Chronology ; to be able to adjuft the In¬
tervals and Diftances of Time, when fuch a Man flou®
rilh'd, when fuch an ACtion was done, and the like,
Now I deny not, but it may concern fome to know
thefe Things, who have any Intereft depending upon it.
Jt may concern fome to know, for Inftance, that there
is a twofold Date of the Victory at Aflium, the one
reckon'd from the Fight there, the other from the tak¬
ing of Alexandria. But however ufeful it may be to
know this, yet certainly as to any Intellectual Perfection
that accrues by it, it mull needs be a very unedifying
Stuftage of the Head ; Altho' 'tis fo generally accounted
a great Accomplilhment and Enrichment of it.
11. There are many other Things which the Hu¬
mour of the World has turn'd up for Learning, which
Ignorance will never be the better for, and which Wif-
dom does not need. Thus 'tis counted Learning to have
tumbled over a Multitude of Books, efpedally if great
ones, and old ones and obfeure ones ; but molt of all
if Manufcripts, the Recovery of one of which isreckon'd
fo much added to the Common wealth of Lcarningy as
they call it. Hence a well-read Man fignifies the very
fame as a learned Man in moft Men's Dictionaries And
by well-read they don't mean one that has read well*
that has cl'ear'd and improved his Ur.derftanding by his
Reading, but only or.e that has read much, tho' per¬
haps he has puzzled and confounded his Notions by do¬
ing fo. Thus again, it goes for Learning, to be ac¬
quainted with Men's Opinions, efpecially of the Anci¬
ents ; To know what this or that Philofopher held,,
what this or that Author fays, tho' perhaps he fays no¬
thing but what is either abfurd, or obvioufly true.
What, for Inftance, can be more abfurd, than that
Fancy of Empedocles, that there are two Semicircles coim¬
pairing 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 obvioufly true, than that grave DoCtrine of d-
rijlotle, that Privation muft go before the Introduction of
the Form in all Generation ? Or, that a Thing mull
lofe one Form before it can take another ? And yet 'tis
Learning
( ro 5
teaming to know that he taught this ! To know the
Thing is nothing : But to know that Ariftotle taught it,
that is Learning ! Nay farther, tho1 I am able to de-
nionftrate the Circulation of the Blood, or the Motion
ef the Earth, yet I fhall not be admitted into the Order
of the Learned, unlefs I am able to tell, that Coperni¬
cus difcover'd the one, and Harvey the other. So
much more learned an Atchievement it is, to know Opi¬
nions than Things ! And accordingly, thofe are rec-
kon'd the moll learned Authors, who have given the
greatelt Specimens of this Kind of Knowledge. Thus
Picus Mirandula is more admired for his Examination of
the Dodlrine of the Pagans, than any of them were for
what they deliver'd.
12. Now what an unreasonable Impofition is this,
That tho' a Man can think and write like an Angel
himfelf, yet he mull not be accounted a Man of Learn¬
ing, unlefs he can tell what every whimlical Writer
hath faid before him ? And how hard will it fall upon
thofe, whofe Lot is to breathe in the lafb Ages of the
World,- who mull be accountable for all the Whims and
Extravagancies of fo many Centuries ? And yet this is
made fo great a Part of Learning, that the Learning of
moll Men lies in Bocks rather than in Things, and a-
mong Authors, where one writes upon Things, there
are twenty write upon Books. Nay, fome carry this
Humour fo far, that 'tis thought Learning to know the
very Titles of Books and their Editions, with the Time
and Place when and where they were printed. And
many there are who value themfelves 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 Delliny.
i 3. From this placing of Learning in the Knowledge
of Books, proceeds that ridiculous Vanity of multiplying
Quotations, which isalfo reckoned another Piece of
Learning, tho' they are ufed fo impertinently, that
there can be no other End in them, but to Ihevv, that
the Author has read fuch a Book. And yet 'tis no fuch
convincing Evidence of that neither. It being neither
new nor difficult, for a Man that is refolved °upon it,
to
( 'I )
io quote fuch Authors as he never read nor faw. And
were it not too odious a Truth, I could name feveral of
thofe Author-Mongers, who pafs for Men of Ihrevvd
Learning.
14. Thefe and many other fuch Things (for 'twere
endlefs to reckon up all) are by the Majority of the
World voted for Learning, and in thefe we fpend our
Education, our Study and our Time, tho' they are no
way perfedtive of our Underftanding. So that in ihort,
the Charge of this Refledtion amounts to thus much,
That Learning is generally placed in the Knowledge of
fuch Things, as the Intelle&ual Perfedtion of Man is
little or nothing concern'd in.
The Second REFLECTION.
Wherein the general Condufi of Hutnan Life is taxed for
ufing undue and irregular Methods, in profecuting what
is really perfeflive of the Undemanding.
I.
IN the preceeding Refledtion the Condudt of Hu¬
man Life was cenfured for placing Learning in
what is not perfedtive of the Underftanding. In the
prefent, it is charged with purfuing what is fo, 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 turns.
2. That the Truth of this Charge may appear, we
are firft to determine, what is the right Method of pro¬
fecuting thdt Learning which is really perfedtive of our
Underltanding. And this, no doubt, muft be an Ap¬
plication to him from whom every good and perfeft
Gift defcendeth. This is the right and the only tight
Method of Enquiry after that Truth which is perfedtive
of our Underftanding. For GOD is the Region of
Truth, and in him are hid all the Treafures of Wifdom
and Knowledge. This is that great and univerfal O-
racle
( 12 )
yacle lodged in ev'ery Man's Breaft, whereof the ancient
Urim and Thummim was an expreftive Emblem. This
we all may and muft confult, if we would enrich our
Minds with fuch Knowledge as is perfeftive of the Un-
derftanding. This is the true Method of being truly
wife. And it is no other Method than what we are ad-
vifed to, by the fubftantial Wifdom of GOD. Whcrfo
is Jirnple, let him turn in hither. I am the Light of the
World: He that follovus me, or (as the Word more pro¬
perly fignifies) he that keepeth Company voith me, walk-
eth Hot in Darknefs.
3. There are three Ways of doing this ; the firft is,
by Attention ; the fecond, by Purity of Heart and Life;
the third, by Prayer. The firft, Attention, Male-
Iranche calls, the natural Prayer of the Soul to GOD
for farther Illumination. For indeed it is a filent Ad-
drefs and Application of the 9oul to the Fountain of
Light and Truth ; 'Tis an Interrogation of the divine
Oracle, the eternal Word of GOD, and a patient' Wait¬
ing upon him for an Anfwer. 'Tis, in a Word, an
Aft of Intelleftual Devotion to the Father of Lights
and fuch as if unfolded, befpeaks him in the Words of
the Royal Supplicant, Give me Wifdom that fitteth by
thy Throne !
4. This is the fame with Thinking or Meditating ;
and as it is the fiift, fo it is the direfteft and moil com¬
pendious Method of Science. For this is to go direftly
to the Spring-head, to the lucid Fountain of Good.
'Tis to fix the Eye of the Mind upon the Intelleftual Sun,
which muft needs be the moil ready Way to be enlight-
en'd. The more heedfully we attend to this, we (hall
not only difcover the more, but alfo more clearly fee
what we do difcover. So a Man that calls only a Ihort,
carelefs Glance upon the milky Way, fees only a con-
fufed Whitenefs. But when he fixes his Eye upon ir,
with Steadinefs and Delay of Application, he begins to
diftern it more diftinftiy, a new Star every Momer.t
rifes under his Infpeftion ; and ftill the harder he looks,
the more he difcerns, 'till he is fatiated with the Bright-
nefs and Multitude of Light.
5. This was the Method of the Inventers of Arts and
Sciences :
( '3 )
Sciences : They made their Way by mere Dint of
Thinking. This is the Method that has been ufed ever
fince, by the greateft Improvers of them ; fuch as Bacon,
Boyle, Harvey, Malebranche, Sec. And we may fafely
prophefy, if ever any extraordinary Advancement be
made in them hereafter, it will be done by Thinking.
6. The fecond Way is, by Parity of Heart and Life :
For as Vice not only proceeds from Ignorance, bat alfo
caufes it, by befotting and clouding the Underftanding,
fo Parity not only proceeds from Knowledge, but alio
produces it, making the Soul fee more clearly and di-
ltin&ly. And the fame Method is recommended in
Scripture, Wifdom, fays the Wife Man, will not enter
into a polluted Spirit. So the Angel to Daniel, Many
Jhall be purified and made white, and none of the Wicked
jhall underfiand, but the Wife Jhall underfiand. T o this
Purpofe too is that of our Lord, above repeated : He
that foUowetb me, walketh not in Darknefs ; the Purity
of his Heart is a Light to his Underftanding.
7. But to reprefent this more clearly : There are two
Ways whereby Purity of Heart ferves to the Acquire¬
ment of Knowledge ; by natural Efficacy, and by the
divine Blefiing. And firft, by natural Efficacy, either
by clearing the Medium, or by affifting the Faculty. As
to the former, we are allured, not only that the Soul
now fees through a Medium, and that this Medium is
the Body, but likewife that the Grofsnefs of this Medi¬
um hinders the Sight of the Soul. Whence it follows,
That whatever helps this Medium, helps the Sight of
the Soul. And this Purity does; efpecially that emi¬
nent Part of it which confifts in Chaftity and Tempe¬
rance. For firft, it compofes the Paffions, efpecially
that of Lull, by that the Animal Spirits, and by that
the Blood. For the Motion of the Paffions ferments the
Spirits, and the Fermentation of the Spirits agitates the
Blood, and by Agitation raifes all the feculent and drof-
fy Parts of ft, and makes it, like a troubled Fountain,
thick and muddy. And therefore it is, that Men in any
Pillion can't reafon fo clearly, as when they are in
more Quiet and Silence of Spirit. But by Purity all this
Dilturbance is allayed, the Paffions are becalm'd, the
R Spirit
( H )
Spirits fix'd, the Fountain of the Blood clear'd up, and
fo all the inner Part of the Glafs, through which we fee,
becomes more bright and tranfparent, more apt to tranf-
mit the Rays of Light to the Soul, which confequently
fees more clearly through it.
8. But this is not all ; for Purity clears the outward
Part of the Glafs too. Firft by Conlequence, becaufe
the finer the Spirits and Blood are, the finer will be the
Threads of the outward Veil alfo. Then more direCt-
J.y ; becaufe Temperance refines and fubtilizes the Tex¬
ture of the Body, and diminiffies its Bulk and Groffnefs,
and unloads the Soul of a good Part of that Burthen,
which not only prefles down her Afpirations, but alfo
hinders her Sight.
9. And as Purity thus clears the Medium, fo it alfo
afliils the Faculty. And that by the fame general Way,
by compofing the Paffions, which otherwife not only
trouble and thicken the Medium, but alfo divide and
difperfe the Faculty. For the more Things a Man de-
fires, the more he will be engaged to think on; and the
more he thinks on at once, the more languid and con-
fufed will his Conceptions be. But Purity, by compo¬
fing the Paffions, contracts the Defires, and by contract¬
ing thefe, it contracts alfo the Thoughts; whereby a
Man is reduced to a greater Unity, Simplicity and Re¬
collection of Mind; and having but few Thoughts to
divide him, is the better able to think clearly.
10. Purity of Heart ferves to the Acquirement of
Knowledge, fecondly, by the divine Bleffing. It in¬
vites not only the Holy Spirit, but alfg the Father and
the Son, even the whole Godhead, to come and dwell
in the Soul. This we are affined of from our Lord's
own M uth : He that lovetb tne Jhall he lo-ved of v.y . a-
th , and I will lone him and manifefl my J elf to him.
And again, if a Man lone me, tny Father will lout
him, and we will come unto him, and make cur Abode
with him. Thechafteand good Soul (had not only be
loved by. GOD, but be alfo of his Council and Pri acy.
This .is the beloved Difciple, who has the Privilege to
lean at 11 m Bbforri of his Lord, and to be adm ;cd to
his r> .. fecret Communications. And therefore, lays
the
V
( r5 )
the Plalmift, 7'he Secret of the Lord is nuifb them that
fear him. And of Ananias, Azarias and Mifael, who
refufed to defile themfelves with the King's Meat, it is
faid, That GOD gave them Know/edge and Skill in all
Learning and Wifdom.
it. The third and iaft Way of confulting GOD is
by Prayer. This alfo is a Method which the Scripture
advifes U5 to. If any of yon lack Wifdom let him ask of
GOD, <wbo giveth to all Men liberally and upbraideth
not, and itjhall be given him. And this we know was
the Method whereby the wifeft of Men obtain'd his un-
parallel'd Wifdom. For as Wifdom was his Choice,
lb the Method of his feeking and gaining it was by
Prayer. i
12. Thus have I defined, and by Scripture and Rea-
fon proved, what is the right Method of profecuting that
Truth which is perfedive of the Underilanding. And
now I think there need not many Words to (hew, that
as Learning is commonly placed in what is not perfective
of it, fo what is fo is generally profecuted by undue Me¬
thods. For whereas the firft Method of acquiring it is
by Attention or Thinking, this is generally fo little re¬
garded, that few Men think lefs, for the molt Part,
than they who are engaged in the profefs'd Study of
Knowledge. This they don't reckon any Part of Study,
nor any Progrefs in the Stage of Learning, but only a
graver Way of being idle. 'Tis then only they itudy,
when they are hanging their Heads over an old mufty
Folio, and fluffing their Memories with grey Sentences
and venerable Sayings. And thus they fpend theirTime
and their Pains, and having fcrambled through a Com¬
pany of Books (moft of which perhaps were written to
as little Purpofe as they are read) they think themfelves
learned Men, and the World is too often of their Opini¬
on, tho' they have not made themfelves Mailer of any
Senfe or Notion, nor are able to demonflrate one fingle
Truth upon folid Principles, and in a confequential Pro-
cefs.
13: And this is the Method not only of thofe who
mifplace Learning, but alfo of the moft of thofe who
place it right. Lven thefe do not generally think for
B 2 it
( i6 )!
it, but read for it ; feek it not in their Souls, but in
Books. I deny not that Reading is one Way to Know¬
ledge ; 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
fuch, is nothing.) And then we read to mod Purpofe,
when we are thereby mod enabled to think. So that
Thinking is the immediate End of Reading, as Under-
ftanding is of Thinking. And yet this Method is gene¬
rally fo much inverted, that the main Strefs is laid upon
Reading. Nothing but read, read, as long as Eyes
and Speftacles will hold ; no Matter whether the Head
be clear, fo it be full.
14. Again, whereas Purity of Heart and Life is an¬
other Method of attaining true Knowledge, 'tis a fad as
well as jult Obfetvation, That this is not only mgle&ed
by thofe who fit down contentedly in Ignorance, but al¬
io by the generality of thofe few that additt themfelves
to the Improvement of their Minds. Nay, thefe, in
Proportion to their Number, feem more guilty in this
Refpeft than the others, and nothing is fo common, as
to fee Men of famed Learning, who are yet very cor¬
rupt in their Tempers and Lives. Whence fome have
fancied Learning an Enemy to Religion, and cried up
Ignorance as the Mother of Devotion. And tho' their
Conclufion be notorioufly abfurd, yet it muft be own'd,
the Ground on which they build it is too true. Men
famed for Learning are often as infamous for Living;
and many that ftudy hard to furnifh their Heads, are
yet very negligent in purifying their Hearts : Not con-
iiderirg, that there is a moral as well as a natural Com¬
munication between them; and that they are concerned
to be pure in Heart and Life, not only upon the com¬
mon Account, in order to Happinefs hereafter, but even
in order to their own particular End here.
15. Then, Laftly, whereas another Method of Ieirn-
ing is Prayer ; the generality of Students do not apply
themfelves 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 compafs this well enough by their own Induftry,
and
( 17 )
and the Help of good Books, without being beholden
to the Ailiftance of Heaven. But did they attentively
confider, that GOD is Truth, 'tis not to be imagined
they would be fo indifferent in ufing Prayer, or any of
the preceeding Methods of confulting GOD for his own
Light.
The Third REFLECTION.
Wherein the general ConduSl of Human Life is taxed with
too importunate a Purfuit of Knowledge in general.
l. T T Aving paft the two firft Stages of our Intellectual
I~X CcnluCt, that of the End and that of the
Means, and reflected on the Irregularities of each, I
come now to the Third and Laft, which confifts not in
the Choice of the ObjeCt, or of the Method to it, but
in the Degree of AffeCtion wherewith it is profecuted.
And this Part of our Condudt is as irregular and faulty,
if not more fo, than either of the former : And the Fault
of it i% a too importunate Purfuit of Knowledge in ge¬
neral.
2. This Charge is of a larger Extent than either of
the preced rg : Thofe concerning fuch only, as either
mifplace the C)bje6t, or miftake the Method of Learning.
But not only mey who err in the Placing of Learning,
or in the Way to it, but even they who are right in
both come under this Cenfure ; they all agree in purfu-
ing it too importunately.
3. In order to make out the Truth of this Charge it
will be neceftary firft to confider, How far it becomes
M in to employ h mfelf in the Profecution of Knowledge ?
And then it will be eify to detarmine, Whether our ge¬
neral Purfuit of it be immoderate or no. Now for the
Determination of the former, let us obferve the p efent
State of Man, the Pofture wherein he now ftands.
4. And, Firft, The utmoft Knowledge Man can ar¬
rive at in this World, by his utmoft Endeavours, is ve¬
ry inconfiderable.
B * G 3D
\
( .8 )
GOD indeed has given us Reafon enough to di-
ftinguilh us from the Brute Creation, and we may im¬
prove it fo far, as to diftinguifh ourfelves from one an¬
other : And fo one Man may deferve to be call'd^ Learned
and Knowing, in Comparifon of another that is lefs fo.
But abfolutely fpeaking, the moft that any or all of us
either know or can know, is of little Confideration.
What we know of GOD is but little ; for, as the Apoftle
fays, We fee through a Glafs darkly : What we know
of ourfelves perhaps is lefs, and what we know of the
World about us, is not much. " We have feen but a
few of GOD's Works," and we underftand yet fewer.
There are almoft an infinite Number of Things which
we never fo much as thought of; and moft Things we
conceive very darkly and uncertainly; and there is not
one Thing from the Greateft to the Leaft, which we do
or can underftand throughly. Thofe that apply their
whoie Study o any one Thing, can never come to the
End of that ; for not only every Science, but every Par¬
ticular of each has its unmeafurabie Depths and Receftes.
'Tis confeft by a great Enquirer into the Nature of
Antimony (as 'tis related by Mr. Boyle) " That 'tis im-
poinble for one Man to underftand throughly that fingle
Mineral only." And if a Man can't underftand All of
fo Little, how little mult he underftand of all ? Suppofe
farther, That all the Knowledge of all the Learned were
put together, 'twould weigh but light. For what one
Art or Science is there that is brought to any tolerable
Perfection ? And if the common Stock be fo little,
how fmall a Pittance is it that muft fall to every particu¬
lar Man's Share ? And where is that Man, who after
all his Poring and Studying, is able to anfvver all the
Queftions, I will not fay which GOD put to Job, but
which may be ask'd him by the next Idiot he meets?
5. 'Tisfuperfluous, as well as endlefs, to difplay the
Particulars of our Ignorance ; tho' indeed, when all Ac¬
counts are call up, that will be found to be our belt
Knowledge. This only in general, our Life is fo lhort,
our Progrefsin Learning fo How, and Learning itfelffo
long and tedious, and what we do or can know fo ve¬
ry little, that the Scepticks had much more Reafon to
con-
( 19 )
conclude, from the Difability of our Faculties, and the
Siightnefs of our Attainments, than from the Uncertain¬
ty and Inilabiiity of Truth, that there is no Knowledge.
6. But, Secondly, If it were poflible for us to attain
a confiderable Meafure of Knowledge, yet our Life is
fo fhort and fo encumber'd, that we could make but
little of the Enjoyment ot it. All the Morning of our
Days is fpent in the Preliminaries of Learning, in ma-
ftering Words and Terms of Art, wherein there is no¬
thing but Toil and Drudgery. And before we can talle
any of the Fruits of the Tree of Knowledge, before we
can relifh what is rational, our Sun is got into the Me¬
ridian, and then it prefently begins to decline, and o*r
Learning with it. Our Light, our Strength, and our
Time make Halle to confume ; Nothing increafes now
but the Shadows, that is, our Ignorance and Darknefs
of Mind ; and while we confider and look about us,
the Sun fets, and all is concluded in the dark Shadow of
Death. But often the Sun is intercepted by a Cloud
long before it fets, and we live backward again, grow
weak and childifh, filly and forgetful, and unlearn
falter than we learn'd. Or if it chance to fnine bright
to the lait, then we grow too wife for ourfelves, and re-
jedt the greateft Part of what we had learn'd before, as
idle and infignilicant.
7. Thirdly, There is no Neceffity of being fo won¬
derfully Learned and knowing here. 'Tis neither ne-
celfary, as enjoin'd by GOD, nor as a Means to any
confiderable End. We can be good and we can be
happy without it. And left any Advantages in our af-
ter-ftate Ihould be alledged, this makes it more unne-
celfary than any Confideration befides. For tho' we are
never fo unlearned now, yet if we know enough to do
our Duty, welhall in a Ihort Time arrive at fuch a De¬
gree of Knowledge as is requilite to our fupreme Per¬
fection, to which our prefent Learning cannot add, and
which our prefent Ignorance will not diminilh. Per¬
haps not immediately upon our Difcharge from the Bo¬
dy, tho' even then there mull be a vaft Enlargement of
our Underltanding ; but doubtlefs, when we are admit¬
ted to the Vifion of GOD, we ihall then commence in-
ftantaneoufty
( 20 )
ftantanecufly wife and learned, and be fully pofleftof \f
Tree of Knowledge, as well as of the 1 tee: of■ Li.e.
For then that Glafs, through which we now fee darkly,
ftiall be laid afide, and the Field of Truth (hall be clear¬
ly dlfplayed before us. And tho' even then there (hall
be Degrees of Knowledge, yet the Variety of this Dit
penfation (hall nor proceed by the Degree of our Know¬
ledge in this Lift, but by another Meafure. for
8. Fourthly, Tho' there is no Neceflity of out being
fo learned and knowing, yet there is of our being gocd
and virtuous. This is neceflary, both as commanded
by GOD, and as a Means of our Final Perfection.
4nd befides, 'tis neceflary now, there being no other
Opportunity for it. If we don't know here, we may
know hereafter, and infallibly (hall, if we are but good
here. But if we are not good here, we (hall neither be
good, happy, nor knowing hereafter. The main Op¬
portunity for Knowledge is after Life ; the only Oppor¬
tunity of being good is new : And if we take Care to
improve this, we are fecure of the other ; but if this is
negleCted, all is loft. This therefore is indifpenfably
neceflary, and 'tis the only Thing that is fo : And 'tis
neceflary now.; neceflary not only to our Happinefs in
general, but alfo to our Intellectual Happinefs in par¬
ticular. For,
9. Laftly, Thus (lands the Cafe between GOD and
Man. Man was made in a State of Innocence and Per¬
fection, in perfeCt Favour and Communion with GOD,
his true Good, and in a Capacity fo to continue. From
this excellent State he wilfully fell, and by his Fall fo
difabled himfelf, that he could jiot by his own Strength
repent, and fo provoked GOD, that tho' he could
have repented, yet he could not have been pardon'd,
without Satisfaction made to the Divine Juftice. This
Satisfaction Man was not able to make, nor any other
Creature for him. Whereupon GOD in great Mercy
ordain'd a Mediator, his own Son, GOD and Man, be¬
tween himfelf and his lapfed Creature ; who by the Sa¬
crifice of himfelf fhould effeCt two Things, anfwerable
to the double Neceflity of Man : Firfl, make Repent¬
ance available, which otherwife would not have been
fo;
( -21 )
; and, Secondly, merit Gface for him, that he might
be able to repent. And this is what is meant by the
Reftoration or Redemption of Man, which thus far is
univerfal and unconditionate.
10. But Hill, notwithftanding all that this Mediator
hath done for him, Man is only fo far rejiored, as to
be put into a pardonable and reconcileable State : He is
yet only in a Capacity or Polfibility of Pardon and Re¬
conciliation, which is then, and then only, reduced to
Aft, when he truly believes, i. e. with fuch a Faith as
is produftive of all inward and outward Holinefs ;
with which he may, •without which he cannot be faved,
notwithftanding Chrilt hath died to fave him. For the
Defign of his Death was not to make Holinefs unnecef-
fary, but to make it available ; not to procure a Privi¬
lege of being faved without it, but that we might be
faved with it. If this Qualification be wanting, we
fhall be fo far from being any Thing advantaged from
the Redemption purchas'd by our Mediator, that we
fhall be accountable for it, to the great Aggravation
both of our Guilt and Mifery. It therefore highly con¬
cerns Man to improve with all Diligence this great and
only Opportunity, of adorning his Mind with all
Chriftian Perfeftions ; fince with thefe, he may be hap¬
py in all his Capacities, and without them, he (hall not
only fall into a State of unutterable Mifery, but be alfo
accountable for the Poflibility he had of efcaping it,
for perverfely neglefting fo great Salvation, fo glorious
an Opportunity of being faved.
11. Thefe Things being premifed concerning the
prefent State of Man : Firft, That he can know but ve¬
ry little ; Secondly, That the Enjoyment of that little
in a lhort and encumber'd Life, is by no means anfwer-
able to the Labour of acquiring it; Thirdly, That
there is no Neceflityxjf fuch a Deal of Learning and
Knowledge, either as to this World or the next, and
that ere long he (hall have his Fill of Knowledge in
the Beatific Vifion, one Glance whereof fhall inftruft
him more than an eternal Poring on Books, and un-
dijiinguijb the greateft Doftor from the moil ignorant
Peafant i Fourthly, That there is an abfolute Neceflity
of
( 22 )
ofliis being holy, this being the Condition not only of
his Happinefs in general, but alfo of the Accomplifh-
inent of his Underltanding in particular : And that now
is the only Opportunity for it : Laftly, That the At¬
tainment of Happinefs upon this Condition, was the
Purchafe of his Saviour's Death, who has alfo merited
Grace for his Affillance in the Performance of it; which
if he negleCl, he lhall not only mifs of Happinefs, but
alfo be anfwerable for fo dear an Opportunity of gain¬
ing it: From thefe Premifles, it will, I think, follow
with no lefs than Mathematical Evidence,
12. Firft, That Knowledge is not the Thing for
which GOD defign'd Man in this Station, nor confe-
quently the End of his bellowing upon him thofe Intel¬
lectual Powers which he has.
Secondly, That the End for which GOD did defign
Man in this Station, and the Reafon why he beltow'd
thofe Powers upon him was, That he might fo lerve
him here, as to be rewarded with perfeCt Knowledge
hereafter; And thirdly, That the principal Care and
Concern of Man, both for his own Interell, and out of
Compliance with the Def.gn of GOD, ought to be* to
live a Chriltian Life, to accomplifh the moral Part of
of his Nature, to fubdue his Paffions, to wean himfelf
from the Love of the World, to lludy Purity of Heart
and Life, in one Word, " To perfedl Holinefs in the
" Fear and Love of GOD." And in particular, that
he ought to purfue Knowledge no farther than as 'tis
conducive to Virtue.
13 This therefore is the Meafure to be always ob-
ferv'd, in our Profecution of Knowledge. We are to
lludy only that we may be good, and confequently to
profecute fuch Knowledge only as has an Aptnefs to
make us fo, that which the Apollle calls, The Truth
'which is after Godiinefs. Whatever Knowledge we pro¬
fecute oefide this, or lurther than 'tis conducive to this
End tho it be, abfolutely confider'd, never fo excellent
and perfedlive of our Underllanding, yet with refpedt
to the prefent Pollure and Station of Man, 'tis a culpable
Curiofity, art unaccountable Van ty, and only a more
folemn and laborious Way of being idle and impertinent.
13. And
( 23 )
T4- And this will te found, if well examined, to be
nothing different from the Cenfureof the wife Preacher ,
1 gave my Heart to know Wifdom, fays he, and 1 ■per¬
ceived that this alfo is Vanity and Vexation of Spirit.
Not -that he now firft applied himfelf to the Study of
Wifdom. No, he had been infpired with that before,
and by the Help of it had difcovered the Vanity of all
other Things. But that Wifdom which faw through
all other Things, did not as yet perceive the Vanity of
itfelf. He therefore now gave his Heart to know Wif¬
dom, that is, to refleCl upon it, and to confider whether
this might be excepted from his general Cenfure, and
ftruck out of the Scroll of Vanities. And upon deep
Reflection, he found that it could not, and that even
this alfo was as much a Vanity as any of the reft. Not
that his Propofition is to be underftood abfolutely, but
only with refpeCt to the prefent Pofture of Man. Neither
can it be underftood of all Knowledge even in this Life ;
fome Knowledge being neceflary to qualify him for
Happinefs in the next. It muft therefore be underftood
of all that Knowledge, which contributes not to that
great End. So that with thefe two neceflary Limita¬
tions, the Senfe of it is plainly this, That to Man in this
prefent Junfture, all Knowledge which does not contri¬
bute to the Intereft of his After-ftate, is Vanity and
Vexation of Spirit.
15. For to what Purpofe Ihould we ftudy fo much,
fince after all we can know fo little ? Since our Life is
as much too Ihort for enjoying that little Knowledge
we have, as for com palling what we would have ; and
withal, fince there lies no Manner of Obligation or Ne-
ceflity upon us to do thus ? But (which is what I would
moft of all inculcate) to what Purpofe imaginable Ihculd
we be fo vehement in the Purfuit of Learning, of any
Learning but what is of Ufe to the ConduCt of Life,
confidering thefe two Things, firft, That 'tis but to ftay
a little while, and we fhill have all that Knowledge gra¬
tis, which we fo unfuccefsfully drudge for here, to the
NegleCt of more important Exercifes ; and, Secondly,
That there is fuch an abfolute Neceflity of being good,
and that this Ihort uncertain Life is the only Time for
it,
( H )
it, which if negletted, this great Work muft be undone
forever- Upon the former Confideration, this ftudious
Bookilh Humour, is like laying out a great Sum of Mo¬
ney, to purchafe an Eftate which after one weak, arop-
ing Life will of Courfe fall into Hand. Upon the lat¬
ter, 'tis as if a Man that was riding Port upon Bufinefs
of Life and Death, lhould,as he paffes through a Wood,
Hand ftill to liften to the Singing of a Nightingale, and
fo forget the only Bufinefs of his Journey.
16. 'Tis moft certain, the Cafes here fuppofed are as
great Inftances of Folly as can well be conceived. And
yet (however it comes to pafs that we are not fenfible of
it) 'Tis equally certain that we do the very fame, that
we are too much concern'd ia the Application; and
that to moll of us it may be truly faid, Thou art the
Man I _ -
17. For what Difference is there between him who
now labours and toils for that Knowledge, which in a
little Time he Ihall be eafily and fully poffeffed of,
and him that dearly buys an Eftate, which would other-
wife come to him after a lhort Interval ? Only this;
That he who buys the Eftate, tho' he might have fpared
his Money, however gets what he laid it out for. His
Expence indeed was needlefs, but not in vain. Where¬
as he that drudges in the Purfuit of Knowledge, not on¬
ly toils for that which in a lhort Time he Ihall have,
and in Abundance, but which after all he can't compafs,
and fo undergoes a vain as well as needlefs Labour.
18. Again, What Difference is there between him,
who when he is upon Bufinefs of Life and Death, Ihall
alight from his Horfe, and ftand to hear a N ightingale
ling, and him who having an Eternity of Happinefs to
fecure, and only this Point of Time to do it in, Ihall
yet turn Virtuofo, and fet up for Learning and Curio-
fity ? 'Tis true, the Nightingale fings well, and 'twere
worthwhile to ftand ftill and hear her, were I difengaged
from more concerning Affairs; but not when I am upon
Life and Death. And io Knowledge is an excellent
Thing, and would deferve my Study and Time, had I
any to fpare ; but not when I have fo great an Intereft
as that of my final State depending upon the good Ufe
( 2 5)
©f if. My Bufinefs now is not to be Learned, but to
be Good.
rg. For is my Life fo long, am I fo o-verjfock'd with
Time, or is my depending Intereft fo little, or fo eafi-
ly lecured, that I can find Leifure for unneceflary Cu-
riofities ? Is this Conduft agreeable to the prefent Po-
fture of Man, whofe Entrance into this World, and
whofe whole Stay in it, is purely in order to another
State ? Or would any one imagine this to be the Con-
dition of Man by fuch a Condutt ? Shall a Prifoner,
who has but a few Days allow'd him to make a Prepa¬
ration for his Trial, fpend that little Opportunity in
cutting and carving, and fuch like Mechanical Con¬
trivances ? Or would any one imagine fuch a Man to
be in fuch a Condition, near a doubtful Trial of Life
and Death, whom coming into a Prifon he ihould find
fo employ'd ? And yet is there any Thing more ab-
furd in this, than to have a Man, who has fo great a
Concern upon his Hands, as the preparing for Eternity,
all bufy and taken up with Quadrants and Telefcopes,
Furnaces, Syphons and Air-Pumps ?
20. VVhen we would expofe any fignal Impertinence,
we commonly illuftrate it by the Example of Archi¬
medes ; who was bufy in making Mathematical Figures
on the Sands of Syracufe, while the City was ftorm'd
by Marcellus, and fo, tho' particular Orders were given
for his Safety, loft his Life by his unfeafonable Study.
Now, I confefs there was Abfurdity enough in this In-
ftance, to confign it over to Pofterity : But had Ar¬
chimedes been a Chriftian, I Ihould have faid, 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
' fo unconcerning a Study, while he had nolefs a Concern
upon him, than the fecuring his eternal Intereft, which
mult be done now or never. Nothing certainly is an
a' Impertinence if this be not, to hunt after Knowledge
!CiJ in fuch a Juncture as this !
21. Many other Proceedings in the Conduct of Life,
are condemn'd of Vanity and Impertinence, tho" not
>^1 half fo incorriiftent with the Charader of Man, nor fo
dii-
( 26 )
difagreeable to his piefent Poflure. The Pens of moral
Writers have been all along employ'd againft them who
fpend their Ihort and uncertain Lives, which ought to
be fpent in purfuing an infinitely higher Intereft, in
gaping up and down after Honour and Preferments, in
long and frequent Attendances at Court, in raifing Fa¬
milies, getting Eftates, and the like. Thefe are con¬
demn'd not only for their particular Vicioufnefs, as
Crimes of Ambition and Covetoufnefs, but for what
they have all in common, as they are miflpendings of
Time, and unconcerning Employments.
22. Now I would fain know, Whether any of thefe
be more expenfive of our Time, more remote from the
main Bufinefs of Life, and confequently more imperti¬
nent, than to be bufily employ'd in the Niceties and
Curiofities of Learning ? And whether a Man that
loiters away Six Weeks in Court-Attendances, be not
every Whit as "accountably employ'd, as he that fpends
the fame Time in folving a Mathematical Queflion, as
Mr. Des-Cartes in one of his Epiftles confelfes himfelf
to have done ? Why fhould the Profecution of Learning
be the only Thing excepted from the Vanities and Im-
pertinencies of Life ?
23. And yet fo it is. All other unconcerning Em¬
ployments are cried down merely for being fo, as not
confident with the prefent State of Man, with the Cha¬
racter he now bears. This alone is not content with
the Reputation of Innocence, but ftands for pofitive Me¬
rit and Excellence. To fay a Man is a Lover of
Knowledge, and a diligent Enquirer after Truth, is
thought almoft as great an Encomium as you can give
him ; and the Time fpent in the Study, tho' in the
Search of the molt impertinent Truth, is reckon'd al-
moit as laudably employ'd as that in the Chapel. 'Tis
Learning only that is allovv'd (fa inconliiient with itfelf
is Human Judgment) noc only to divide but to devour
the greateft Part of our Ihort Life ; and is the only
Thing tiiac with Credit and publick Allowance ftands
in Competition witn the Study of Virtue : Nay, by
the moil is prefer'^ before it, who had rather be ao
c unted Learned than pious.
24. But
( 27 )
24. But is not this a itrange Competition ? We con -
fefs that Knowledge is a glorious Excellence. Yet
Rectitude of Will is a far greater Excellence than Bright-
nefs of Underltanding : And to be good, is a more glo¬
rious Perfection than to be Wife and Knowing, this be¬
ing, if not the only, certainly the principal Difference
between an Angel and a Devil. >efis far better, jo ufe
the Expreffion of Mr. Poiret, like an Infant without
much Pea honing, to love much, than like the Devil, to
reafun much without Love.
zg. But fuppofe Knowledge were a more glorious
Excellence than it is; fuppofe it were a greater Perfection
than Virtue ; yet ftili this Competition would be utterly
againft Reafon ; fince we can't have the former now in
any Meafure, and fhall have it hereafter •without Mea-
fure: But the latter we may have now (for we may
love much tho' we can't know ?nuch) and can't have it
hereafter, Now the Queition is, whether we ought to
be moie follicicous for that Intellectual Perfection, which
we can't have here and fhall have hereafter ; or that
moral Perfection, .which we may have here, and cannot
have hereafter ? And I think we need not confult an
Oracle, or conjure up a Spirit to be refolv'd.
26., This Confideration alone is fufficient to juftify the
Meafure we have prefcribed for our intellectual ConduCt,
that we ought to profecute Knowledge no farther than
as it conduces to Virtue ; And confequently, that when¬
ever we fludy to any other Purpofe, or in any other De¬
gree than this, we are unaccountably, impertinently, I
may add, finfully employ'd. For this is the Whole of
Man, To fear GOD and keep his Commandments, the
whole of Man in this Station particularly, and confe¬
quently this ought to be the Seope of all his Studies and
Endeavours.
27. And accordingly it is cbfervable, that the Scrip¬
ture, wherever it makes mention of Wifdom, with any
Mark of Commendaticn, always means by it either Re¬
ligion itfelf, or fuch Knowledge as has a direCt Influence
upon it. Remarkable to this Purpofe is the 28th Chap¬
ter of Job ; where having run thro' feveral Inftances of
natural Knowledge, he adds, But where Jhall Wijdonx-
C 2- be
( 28 )
be found, and where is the Place of XJnderfanditig ? A 3
much as to fay, That in none of the other Things men¬
tioned, did confift the Wifdom of Man. Then it fol¬
lows, Man knowoeth not the Price thei eof neither is it
found in the Land of the Liming. The Depth faith, It is
not in me, and the Sea faith, It is not in me. Not in the
"Depths of Learning, nor in the Receffes of Speculation,
Seeing it is hid from the Eyes of all Liming. Deflrufiion
and Death Jay we ha-ve heard of the Fame thereof with
our Ears : As much.as to fay, that after this Life, and
then only, unlefs perhaps about the Hour of Death,
Men begin to have a true Senfe and lively Relifh of this
Wifdom. But in the mean time, GOD underfandeth
the Way thereof and he knowetb the Place thereof. And
unto Man he faid, Behold, the Fear of the Lord that is
Wifdom, and to depart from Esvil, that is Underfanding I
To Man he faid : Had it been to another Creature,
fuppofe an Angel, in a State of Security and Confir¬
mation, he would perhaps have recommended for Wif¬
dom the Study of Nature, and the Arcana of Philofophy.
.But having to do with Man, a probationary unfixed
Creature, that fhall be either happy or miferable eter¬
nally, according as he demeans himfelf, in this Ihort
Time of Trial, the only Wifdom he advifes to fuch a
Creature in fuch a Station, is to ltudy Religion and good
Life.
28. From Authority let us defcend to Example:
And two I would particularly recommend, of Men
both eminently wife and learned ; I mean Mofes and St.
Paul. The latter profefledly declares, I determined to
know nothing hut Jefus Chrift and him crucified. And
the former complaining of the grofs Ignorance of his
People, breaks out into this paffionate Wilh, O that
they were wife ! Lb at they underftood this, that they would
canfider their latter End !
; MofesTad been bred a Scholar as well as a Cour¬
tier, and was well inftrufted in all the Secrets of Philo¬
fophy. And befide the Advantages of Pharaoh*$ Court,
he had had COD himfelf for his Tutor ; he had con¬
vened perfonally with his Maker, and therefore mutt
heeds be fuppos'd to know what was true Wifdom.
But
( 29 1
. But he does not make it confift in courtly Education,
or the Afyfteries of Philofophy ; but in confidering our
latter End. He wifhts that his People were wife j and
to this End he does not wifh, that they were as well-
bred, or as learned as himfelf, but only that they un-
derftood this, this one Thing, that they would confider
™ their latter End. This he make the Summary and
Abftrad of all Wifdom. Not unlike Platoy who de¬
fines Philofophy, The Theory of Death.
™ 30. And here, if a fhort Digreffion may be difpens'd
i, with, I would obferve, how much Plato is in the right,
and what an excellent Part of Wifdom it is, to confider
Death ferioufly. To make this diftindly appear, I
lhall fhew firft, that the Confideration of Death is the
moll proper Exercife for a wife Man, and fecondly,
1 that it is the mod compendious Way of making him
wife that is not fo.
31. Firft, it is the moft proper Exercife for a wife
;; Alan. Wifdom confifts in a due Eftimation of Things j
which then are duly eftimated, when they are rated,
both as they are in themfelves, and as they are in rela-
71 tion to us. If they are great and extraordinary in them-
f felves, they deferve to be confider'd for their own Sakes b
^s if they nearly relate to us, they deferve to be confider'd
3 : for ours. And on both thefe Accounts,- Death and its
; Confequenees are highly deferving a wife Man's Though ts.
32. For, firft, They are in themfelves great and ex-
[0f traordinary Tranfadions, and as fuch, deferve the at-
, ofH tentive Confideration, even of a Stander by, of any o*
u-d ther indifferent Being, fuppofe an Angel ; even tho' he
were no otherwife concerned in it, than as 'tis a great
$11 ■ Event, a noble and wonderful Scene of Providence,
uceof On this fingle Account, Death is as fit a Subject for
^ 0' the Contemplation of k wife Man, as any in N-ature.
33. Or if there be within the Sphere of Mature,
Things of a greater Appearance, y-et there is none
, wherein Alan is fo nearly concern'd.. Since on this de—
pends his eternal Happinefs or Ruin. N-othing deferves
^0 fo much to be confider'd by him. Whether therefore
jjjJt we regard the Greatnefs of the Thing in kfelf, or its
Greatnefs with, refped to us, the Confideration of
C 3 Death-
( 3° )
Death is as proper an Exercife as a wife Man can be
employ'd in.
34. And as 'tis To fit an Employment for him that ig.
wife already, fo, Secondly, it is the mod compendious
Way of making him wife that is not fo. For all Wif-
dom is in order to Happinefs ; and to be truly wife,,
is to be wife unto Salvation. Whatever Knowledge
contributes not to this, is quite befide the Mark. It is,
as the Apollle calls it, Science falfely fo called. The
Knowledge itfelf is vain, and the Study of it imperti¬
nent.
35. Now the only Way to Happinefs is a good Life;
and confequently all Wifdom being in order to Hap¬
pinefs, that is the true, and the only true Wifdom, that
ferves to the promoting it. That therefore is the moll
compendious Way of making a Man wife, which foon-
eft makes him good. And nothing does this fo foon
and fo well, as the ferious and habitual Confideration
of Death. And therefore, fays the wife Man, Remem~
her Death and Corruption, and keep the Commandments:
The ihorteft Compendium of Holy Living that ever was
given. As if he had laid, Many are the Admonitions
of wife and good Men, for the moral Conduft of Life.
But would you have a Ihort 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 remark'd by one wife Man,
is confented to by all. Hence that common Practice a-
mong the Antients, of placing Sepulchres in their Gar¬
dens, and of ufing that celebrated Motto, Memento Mori.
Hence that modern as well as ancient Cuftom, of put¬
ting Emblems of Mortality in Churches and other pub-
lick Places : By all which is implied, That the Confi¬
deration of Death is the greateft Security of a good Life.
Indeed what other Confiderations do by Parts, this does
at a Blow. It at once defeats the World, the Flefh and
the Devil. For how can the World captivate him,
yvho ferioufly conliders that he is a Stranger in it, and
fhall fhortly leave it ? How can the Flefh ejifnare him
who has his Sepulchre in his Eye, and reflects on the
cold
131 ;
solid lodging he lhall have there ? And how can thd
Devil prevail on him, who remembers that he fhall die,
and then enter on an unchangeable State of Happinefs
or Mifery. according as he has either refilled, or yield¬
ed to his Temptations ? Of fo vaft Confequence is the
conftant thinking upon Death, above all other, even
praftical Meditation : And fo great Reafon had Mofes
for placing the Wifdom of Man in the Confideration of
his latter End.
37. But to return. I now perfuade myfelf, that
from the Character of Man, and his prefent Circum-
ftances, as well as from divine Authority, it evidently
appears, that however natural our Defire of Knowledge
is, this Appetite is to be governed, as well as thofe that
are fenfual; that we ought to indulge it only fo far,
as may tend to the conducting our Lives, and the fitting
us for that Happinefs which GOD hath promifed, not
to the Learned, but to the Good : And that if it be
gratified to any other Purpofe, or in any other Mea-
fure than this, our Curiofity is impertinent, our Study
immoderate, and the Tree of Knowledge Hill a forbid¬
den Plant.
38. And now having ftated the Meafure of our Af-
feftion to, and Enquiry after Learning and Knowledge,
it remains to be confider'd, how much 'tis obferved in
the general Conduit of our Studies. 'Tis plain, it i3
not obferv'd at all. For thefe two Things are notorious :
Firft, that very little of what is generally ftudied, has
any Tendency to Living well here or happily hereafter.
x And Secondly, That thefe very Studies which have no
religious Influence upon Life, do yet devour the greateft:
Part of it. The beft and moft of our Time is devoted
to dry Learning ; this we make the Courfe of our Stu¬
dy, the reft is only by the By ; and 'tis well if what
is practical or devotional, can find us at Leifure upon a
broken Piece of a Sunday or Holy-day. The main
Current of our Life runs in Studies of another Nature,
that don't fo much as glance one kind AfpeCt upon good
Living. Nay, 'tis well if fome of them don't hinder it.
I am fure fo great and fo good a Man as St. Auftm
•thought fo, who fpeaking of the Inftitution and Difci-
pline
( 32 )
pline of his Youth, has thefe remarkable Words ; /
learnt in thofe Things many ufe/ul Words; hit the fame
might have been learnt in Matters that are not vain :
And that indeed is the Jafe Way, wherein Children ought'
to be train d up. But Wo unto thee thou Torrent of Cu-
itom ! Who is able to re (if thee ! How long will it be"
before thou art dried up ? How long wilt thou roll along
the Sons of Eve, into a great and formidable Sea, which
they can hardly pafs over ? Have I not, in Obedience to
thee, read of Jupiter thundering and Fornicating at the
fame Time ? -Ahd yet, O thou hellifh Torrent, the Sons
of Men are fill toft in thee, and are invited by Rewards
to learn thefe Things ! Thy Pretence indeed is, That this
is the Way to learn Words, and to get Eloquence and the
Art of Perfuafion. As if we might. not have known
thefe Words, Golden Shower, Lap, the Temple of Hea¬
ven, without reading of Jupiter'j being made a Precedent
for Whoreing ? This Immorality does not at all help the
learning of the Words : But the Words greatly encourage
the committing the Immorality. Not that I fnd Fault
with the Words themfelves ; they are pure and choice Vef-
fels: But with that Wine of Error, which in them is
handed and commended to us by our fottifh Teachers. And
yet unlefs we drank of if, we were beaten, nor had we
any fober Judge to appeal to. And yet /, O my GOD,
in wh'ofe Prejence 1 new fecurely make this Recollection,
willingly learnt thefe Things, and like a Wretch delighted
in them, and for this 1 was called a good, hopeful Boy,
By this you may fee what the Judgment of this holy and
venerable Perfon was in his private Retirements, and at
the moft ferrous Intervals of his Life, concerning the ge¬
neral Courfe of thofe Studies, which draw out the firft
Runnings of our Age, and which are of fo great Cre¬
dit and Auihority in the World, as to go under the
Name of ingenuous and liberal Education. You fee he
not only difapproves them, but reckons them among
thofe Sins and Irregularities of his Youth, whereof he
thought himfelf obliged to make a particular Confeffion
in this his great Penitential.
39. And here let me not be thought immodeft; rf up¬
on great Confideration and full Conviction, I prefumi
to
( 33 )
to tax the Management of our publick Schools. Man/
Mifcarriages I might note, but I.ihall concern myfelf
only with thofe, which the Principles here laid down
lead me to confider. And thele we may compiehend
under two general Heads of Complaint.
I. That they take up fo much of our Time.
II. That they teach us fuch frivolous and unprofitable
Things as they do.
In relation to the Firft, I can't with any Patience re-
flett, that out of fo fhort a Time as that of human Life,
confiding, it may be of 50 or 60 Years (for where one
lives longer, Hundreds come fhort) 19 or 20 fhall be
fpent between the Di&ionary and the Lexicon, in ham¬
mering out a little Latin and Greek, and in learning a
Company of Poetical Fi&ions and Fantaftick Stories;
Were thefe Things worth knowing, yet 'tis barbarous
and inhuman, to make People fpend fo much of their
little Slock of Time upon them. This is to make ct
Cure of Human Ignorance, and to deal with the Infir¬
mities of the Mind, as fome ill Surgeons do with the
Wounds of the Body. If one were to judge of the Life
of Man by the Proportion of it fpent at School, one
would think the Antidehwian Mark were not yet out,
and that we had a Profpedl of at leaft 900 or 1000 Years
before us. The Truth is, 'tis an intolerable Abufe it
fhould be fo ; and were the Age as wife as it pretends
to be, it would never fufFer it: Efpecially confidering.
what late Examples we have had of more compendious
Methods beyond the Seas. It does not become me to
project a Scheme of School-Difcipline ; I leave this to
abler Heads. Only in the mean time I may venture to
fay, that the common Way is a very great Tax upon
Human Life ; fo large a Portion of which can very ill
be fpared, to be lavifh'd away in the firft Elements of
Learning.
But the greateft Complaint againft thefe Seminaries is,
the Frivoloufnefs of the Things they teach. Not only
the fpending fo much Time on the Things they teach is
blame-worthy, bat their teaching fuch Things at all.
Setting Opinion and Fancy afide, what real Improve¬
ment is it to the Mind of a rational Creature, to be over¬
laid
( 34 )
laid with Words and Phrafes, and to be full charged
with Poetical Stories and Dreams ? How many excel¬
lent and ufeful Things might be learnt, while Boys are
thumbing and murdering Hejiod and Homer, which then
they do not underitand, and which when they do, they
will throw by and delpife ; and that juftly too : For of
what Signification is fuch Stuff as this, to the Accom-
plifhment of a reafonabie Soul ? What Improvement
can it be to my Underftanding, to know the Amours of
Pyramus and Phisbe, or of Hero and Leander ? Do Men
retain any Value for thefe Things when they grow up,
or endeavour to preferve the Memory of them ? And
why muft poor Boys be condemned to the Drudgery of
learning what when they are M*-n they muft and will
unlearn ? Why muft they be forced with fo great Ex-
pence of Time ana Labour, to learn iuch Things as are
of no Handing Ufe ? So far from that, that they are
dangerous as well as unprofitable. For I appeal to the
common Senfe and Experience of Mankind, whether it
be not dangerous in the higheft Degree, to entertain
the gay catching Fancies of Boys, wi h the amorous
Scenes of the Poets ? Whether it be Me, to feafon their
green Imaginations with fuch Images as are there paint¬
ed to the Life ? Is not this rather the diredl Way to
corrupt them, to fow in their tender Minds the Seeds of
Impurity, to increafe their inbred Propenfities to Evil,
and lay a Handing Foundation for Debauchery ? Let
any Man but confider Human Nature as it comes down
to us from Adam, and tell me whether he thinks a 'Boy
is fit to be trufted with Ovid ? I do not underhand-
upon what Principle, either of Prudence or Piety, fuch
Books as thefe fhould- be read by any ; but leaft of all
by Boys, whofe foft Minds are fo fufceptible of any ill
Impreftion. Far better were it they fhould continue ig¬
norant, than that their Underftandings fhould be ac-»
compliih'd at the Hazard of their Morals j upon which
fuch Studies as thefe can derive no very wholefome In¬
fluence. And vet to thefe our Youth is dedicated, and'
in thefe fome of us employ our riper Years, and then
when we die, this very Thing makes one Part of our
Funeral Elogy,. that we were fo diligent and indefati¬
gable
( 35 )
gable in oar Studies, and fo inquifitive in the Search of
«A Knowledge, perhaps that we procured an early Inter-
'>iit ment by it; when, according to the Principles before
laid down, we were as impertinently, tho' not fo inno¬
cently employ'd all the while, as if we had been fo
hit long picking Straws in Bedlam.
m 40. The Sum of all is this : The Meafure of profe-
: cuting Learning and Knowledge, is their Ufefulnefs to
good Life- Confequently, all Profecution of them be¬
yond or befide this End, is impertinent and immoderate.
But fuch is the general Profecution of Learning and
Knowledge, as is piain by appealing to the general Con¬
duit of Study. It evidently follows, That the Intel¬
lectual Conduit of Human Life is juitly chargeable with
an immoderate and impertinent Purfuit of Knowledge.
The CONCLUSION.
alto lit
To what a narrow Compafs, by virtue of the pre-
ceding Reflections, are thefe three Things reduced,
c 2ss which ufe to take up fo large a Room, <viz. Learn-
eutk ing itfelf, the Method of Learning, and the Defire and
:eR:; Profecution of Learning ? Thefe indeed are great Re-
a Way: trenchments, but fuch as are juft and necefiary to the
teSri; Regulation of our Intellectual Conduit.
, ,0|( And now who can forbear making thefe two Obfer-
^ili vations, 1. That this Bookifh Humour, which every
where fo prevails, is one of the fpiritual Diieaies of
Mankind, one of the moft malignant Relicks of origi-
nal Depravation : It carrying in it the very Stamp and
i!e:V) Signature of Adam's Tranfgreffion, which owed its
y'jfi Birth to an inordinate Defire of Knowledge. 2. That
0f jjit thofe who have Eyes, may in great Meafure fpare them,
r.„ . andjthey who have nor,, fhould not much lament the
. ^ Want of them, upon account of Learning.
^ For my own Part, I am fo throughly convinced of
"■ the Certainty of the Principles here laid down, that I
■ look upon myfelf as not only under a particular Obli-
J it gat]on, but almoft a Neceffity of conducting my Studies
"T- by them. The laft of which has left fuch a deep Im-
:rt^: preffion upon me, that I now intend to follow the Ad-
1 $ vice
( 36 )
vice of the Heathen, [Marcus Antoninus, as I remember)
Twe T»V BtChiav pifov- R'd thyfelf of theThn-Jl
after Books; and to itudy nothing at all but what icrves
to the Advancement of Piety and good Life.
I have now fpent about 13 Years in the mod cele¬
brated Univerfity in the World ; in purfuing both fuch
Learning as the Academical Standard requires, and as
my private Genius inclined me to. But in 1 ruth,
when I think on my pad Intelle&ual Condutt, I am as
little fatisfied with it as with my Moral; being very con-
fcious, that the greated Part of my Time has been em¬
ployed in unconcernir.g CurWities, fuch as derive no
Degree of moral Influence, jpon the Soul that contem¬
plates them.
But I have now a very different Apprehenfion of
Things, and intend to fpend my uncertain Remainder
of Time, in dudying 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 confident Principles, why I fhould dudy any Thing
elfe.
More particularly, I fhall apply myfelf to read fuch
Books as are rather perfuadve than inltru&ive j fuch as
warm, kindle and enlarge the Affedlions, and awaken
the divine Senfe in the Soul; as being convinced by eve¬
ry Day^s Experience, that I have more Need of Heat
thanofLight. Tho* were T for more Light, dill I
think this would prove the bed Method of Illumination,
and that when all is- done, the Love of GOD is the bell
Light of the Soul. A Man may indeed have Knowledge
without Lowe ; but he that lowesy tho' he wants Sciences
humanly acquired, yet he will know more than human
Wifdom can teach him, becaufe he has that Mafler with¬
in him who tcacheth Man Knowledge*
f 1 n j s.
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