II, BECAUSE, AS THE CIRCLE 011' KNOWLEDGE WIDENS, THE SPHERE OF IGNORANcg APPEARS TO ENLARGE. One is prone to imagine that, as the circle of information widenB, that of ignorance contracts-which it does in the sense that, the more one knows, the sum of what remains to be known diminishes; but in another and important sense the amount of what remains to be known increases. As in mountain-climbing, the higher one ascends he sometimes discovers heights beyond of which previously he had no suspicion, so in footing it up the steep and difficult slopes of Parnassus, one actually comes to see that the more extensive the boundaries of this knowledge become, the vaster grow the regions beyond into which he has not yet penetrated. A child, for instance; looking up for the first time into the evening sky, imagines he bas understood ·it all at a glance; but afterwards, when he has learnt the elementary truths of astronomy, there rushes on him the conviction that what he knows is but a sma11 part of a very large whole; anJ as he prosecutes bis search into the wonders of star-land, be realizes that the more he knows of it the more there remains to be known, till be feels that with respect to this, at least, " he that increases knowledge increases sorrow." Nor is this experience confined to one department of knowledge, but in every department it is _the same; the larger and clearer one's acquaintance becomes with it, it only seems to open up untrodden realms beyond, the bare contemplation of which exercises on the mind a strangely depressing influence, III. BECAUSE AS ONE EXTENDS HIS KNOWLEDGE ms DIFFICULTIES SEElll TO MUL- TIPLY, Especially in dealing with the problem of existence. Contrast the stat.es of child- hood and manhood, of ignorance and learning, of savage peoples and of civilized nations. The child is unconscious of anxieties that oppress the parental bosom. The peasant, innocent of geology, biology, astronomy, and history, is not troubled with mental, moral, and religious difficulties such as perplex those acquainted with these themes. The heathen, with crude and ill-defined ideas of God, duty, and immortality, are incapable of appreciating those questionings concerning the future life that proceed in Christian minds. Not that it is not better to increase in knowledge, even should such increase awaken and foster doubts; only to increase in knowledge does not necessarily bring peace to the heart or happiness to the soul. It enables one to discern dark problems where none were discerned before; it pushes one on to inquire after solutions for those problems which, nevertheless, constantly elude the grasp. In the re~ion of morals and religion especially it burdens one with a sense of weariness and pain, because of the endless questionings it raises and cannot answer. One who has never been launched upon this sea of doubt can hardly appreciate the wretchedness of those who have been tossed by its raging billows. '!'hose who can bold on by ideas of God, duty, and immortality for the most part escape these perplexities; the man who tries to solve the problem of the universe without these fundamental and regulative conceptions does not, but becomes entangled in a labyrinth of difficulties, and commonly ends by finding himself" in wandering mazes lost." IV, BECAUSE AS ONE EXTENDS HIS KNOWLEDGE, HE EXTENDS AT THE SAME Tn!E HIS ACQUAINTANOE WI1'H THE WORLD'S SORROW. Often said, "One half of the world knows not bow the other half lives." How much, e.g., does the civilized Briton know of the degradation of" darkest Africa;" or the religiously educated youth or maiden of the sin that runs rampant in modern society; or the well-fed, well-clothed, and well-housed citizen of the aching hearts and miserable lives of the bouseless and breadless poor who herd in great cities? Because these things are not known, the Christians of Great Britain are comparatively indifferent to the sad and sorrowful condition of the poor and criminal classes at home, and of the heathen abroad. Did they properly consider these things, they would be filled with sorrow. Should this be adduced as a reason why Qne should not trouble himself with such disagreeable subjects, the answer is that if God, duty, and immortality are fictions, it is perhaps better to let the world stew in its own wretchedness and profligacy, and to guard one's felicity from being invaued by such disquieting influences; but if God, duty, and immortality are realities, it may be perilous to exhibit such indifference towards the world's wretchedness and sin. V, BEOAUSE INCREASE OF KNOWLEDGE AUGMENTS MAN'S POWER BOTH OF CAU81~1; .AND OF FEELING BORROW, Knowledge is power. Insight into nature'~ laws enables 14 ECCLESIA:S1'ES; OR, THE PilEACifER. [cu. 1. 1-18.
one to apply these to mechanical uses which, in the absence of suoh insight, would be impossible. A person of large intelligence and mature experience can do things transcending the oapacity of youth. Yet this increased efficiency, which springs from increased k:nowleJge, does not always augment the sum of happiness. If it helps man to multiply instruments for good, it also enlarges his ability to perpetrate evil. It was once believed that crime and misery would disappear from society with the general diffusion of ed:1oation. No one believes that now. Mere knowledge has no tendency to make men good. (Milton's Satan was not a fool.) It will help such as are good to means and opportunities for doing good; but just as certainly it will aid the wicked in their wickedness, and ,add to their power of causing misery. Then, in so far as knowledge or education hl\S a tendency to refine the nature, intensify the feelings, quicken the susceptibilities, to that extent it augments the sum ot human sorrow. Learn : 1. Not to glorify ignorance or despise knowledge, but to seek first .that "wisdom which cometh from above" (Jas, i. 5; iii. 17). 2. To seek other know- ledges, not so much for their own sakes, as for the purpose of using them' in God's service and for his glory.