_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.