*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!