TO what a narrow compass, by virtue of the preceding reflections, are these three things reduced, which use to take up so large a room, _viz._ Learning itself, the method of learning, and the desire and prosecution of learning? These indeed are great retrenchments, but such as are just and necessary to the regulation of our intellectual conduct.
And now who can forbear making these two observations, 1. That this bookish humour, which every where so prevails, is one of the spiritual diseases of mankind, one of the most malignant relics of original depravation: it carrying in it the very stamp and signature of _Adam_’s transgression, which owed its birth to an inordinate desire of knowledge, 2. That those who have eyes, may in great measure spare them, and they who have not, should not much lament the want of them, upon account of learning.
For my own part, I am so thoroughly convinced of the certainty of the principles here laid down, that I look upon myself as not only under a particular obligation, but almost a necessity of conducting my studies by them. The last of which has left such a deep impression upon me, that I now intend to follow the advice of the Heathen, (_Marcus Antoninus_, as I remember) ♦Τὴν τῶν Βιβλίων δίψαν ῥῖψον. _Rid thyself of the thirst after books_; and to study nothing at all but what serves to the advancement of piety and a good life.
♦ “Τὴν τῶν Βιϐλίων δίψαὑ ρίψον” replaced with “Τὴν τῶν Βιβλίων δίψαν ῥῖψον”
I have now spent about 13 years in the most celebrated university in the world; in pursuing both such learning as the _academical_ standard requires, and as my private genius inclined me to. But in truth, when I think on my past intellectual conduct, I am as little satisfied with it as with my moral; being very conscious, that the greatest part of my time has been employed in unconcerning curiosities, such as derive no degree of moral influence upon the soul that contemplates them.
But I have now a very different apprehension of things, and intend to spend my uncertain remainder of time, in studying 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 consistent principles, why I should study any thing else.
*More particularly, I shall apply myself to read such books as are rather persuasive than instructive; such as warm, kindle, and enlarge the affections, and awaken the divine sense in the soul; as being convinced by every day’s experience, that I have more need of heat than of light. Though were I for more light, still I think this would prove the best method of illumination, and that when all is done the love of God is the best light of the soul. _A man may indeed have knowledge without love; but he that loves, though he want sciences humanly acquired, yet he will know more than human wisdom can teach him, because he has that master within him who teacheth man knowledge._
THE LIFE OF GOD In the SOUL of MAN.
_Mistakes about religion._
1. I CANNOT speak of religion, but I must lament, that among so many pretenders to it, so few understand what it means; some placing it in the understanding, in orthodox notions and opinions; and all the account they can give of their religion is, that they are of this, or the other persuasion, and have joined themselves to one of those many sects whereinto Christendom is most unhappily divided: others place it in a constant course of external duties, and a model of performances; if they live peaceably with their neighbours, keep a temperate diet, observe the returns of worship, frequenting the church, or their closet, and sometimes extend their hands to the relief of the poor, they think they have sufficiently acquitted themselves: others again put all religion in rapturous heats, and all they aim at is, to pray with passion, and to be affected with those kind and melting expressions wherewith they court their Saviour, till they persuade themselves that they are mightily in love with him. Thus are these things, which have any resemblance of piety, and, at best, are but means for obtaining it, or particular exercises of it, frequently mistaken for the whole of religion; nay, sometimes wickedness and vice pretend to that name. I speak not now of those gross impieties wherewith the Heathens were wont to worship their gods: there are but too many Christians, who would consecrate their vices, and hallow their corrupt affections; whose rugged humour and sullen pride, must pass for Christian severity; whose fierce wrath, and bitter rage against their enemies, must be called holy zeal; whose petulancy towards their superiors, or rebellion against their governors, must have the name of Christian courage and resolution.
_What religion is._