The Text I have chosen doth contain Solomon’s censure and experiment concerning the first of these, which of all other things in the world doth bear in it the fairest appearance and probability of affording satisfaction to the mind: This being its proper food and suitable to its desires, and most excellent in it self. And therefore the Devil being to tempt our first parents in the state of innocence, doth propose this to them, as the most likely temptation to prevail with such intelligent natures, that they should know good and evil.

Now because Learning is of two kinds, either of Business or Things; therefore Solomon makes a distinct enquiry into each. The first he calls Wisdom, the other Knowledge: And he was himself very eminent for his great ability in both; having made this choice, when it was put to him, that he might have wisdom and knowledge, 2 Chron. 1.10. And the holy Ghost bears witness of him, that in this respect there was none like unto him before him, nor after him should any arise like unto him, 1 Kings 3.12.

And yet this Wiseman, notwithstanding all the great success of his enquiries, upon a review of them doth find by experience that as his fruitful studies had encreased his learning so had they also multiplied his grief. And therefore as the issue of his experiment he lays down this observation which I have read unto you, that in much wisdom, &c.

The Text then is the result of Solomons experience upon his enquiry after happiness in Learning. The chief terms of it are reducible under these two heads.

1. The things censured, Wisdom and Knowledge.
2. The censure past upon them: The one brings grief or indignation: The other sorrow.

I. Wisdom is the art of business, directing a man in the practical affairs of life to what is fit and convenient, according to the variety of circumstances. It consists in a solid judgment to discern the tempers and the interests of men, the state of business, the probabilities of events and consequences, together with a presentness of mind to obviate sudden acciddents.

II. Knowledge doth concern the speculation of Nature in reference to causes and effects, the differences and properties of things.

1. Concerning the first of these, Solomon tells us that there is much grief in it. The original word is כעס which signifieth properly indignation; and the nature of that is a sharp anger mixed with scorn, occasioned either by contempt in persons, or disappointment in things.

2. As for knowledge, that encreaseth sorrow: Now sorrow is a perturbation of mind in the apprehension of some present evil, which we are not able to contest with or avoid. And least any should mistrust that these were only casual accidental concomitants, without any mutual influence, therefore he tells us that they are usually proportioned to one another, for the measure of them, and do increase together to shew their casual dependence.

We scarce read of any person in Scripture under greater discontent and vexation of mind, than Achitophel; in whom it was the eminency of his parts that set home upon his thoughts the disgrace of having his counsel despised, with such aggravations as made him run upon his own voluntary ruine: And there cannot be any higher degree of indignation than that which drives a man to despair and self murder. I shall not need to cite that saying of Festus, to St. Paul, much learning hath made thee mad:¹ Because ‘twas a gross falsehood and scandal as he applied it: But yet there was somewhat of the common notion in it, that Nullum magnum ingenium sine mixtura dementiae. You know that Fable of Prometheus, the great inventor of Arts and Philosophy, who is said to have an Eagle or a Vulture perpetually knowing upon his liver, signifying those continual cares and anxieties of mind which knowing and inquisitive men are exposed unto.

But the chief proofs of this assertion of Solomon I would rank under three Heads, by considering that vexation which there is in the Getting, Possession, and Loss of these things.

1. For the Getting of them: ‘Tis part of the primitive curse that nothing is now attainable without the sweat of our brows; and the difficulty of every thing is proportionable to the excellency of it: And therefore these being the best of all other things, there must needs be much vexation and labour in the enquiry after them. The Wise-man speaking concerning the search after wisdom, v. 13, tells us, that this sore travel hath God given to the Sons of Adam, to be exercised or afflicted therewith: He seems to allude unto that natural thirst and appetite after knowledge, which our first Parents have transmitted down to their posterity: And intimates the great justice and equity, that the Sons of Adam should for his ambition and curiosity be punished with a tantalizing desire; that the tree of knowledge should be within their view, but out of their reach; so that they could not chuse but desire and attempt after it, but cannot attain unto it. And this earnest desire after knowledge implanted in our hearts, compared with that great difficulty and labour in getting of it, is that sore travel which God hath given to the Sons of Adam to be afflicted therewith.

Now the perplexities in this kind must needs be very great; whether we consider, the blindness of our understandings, or the intricacie of things themselves; the many dark recesses of nature, the obscurity and implication of causes and effects (there being […] in the Books of Scripture and Nature) besides those accidental difficulties, which are occasioned by the subtilty and intanglement of error, the variety of intricate opinions, the many involutions of controversies and disputes, which are apt to whirl a man about with a vertigo of contradictory probabilities; and instead of settling, to amuse and distract the mind. To which may be added that difficulty and labour which is occasioned by the disease of curiosity, to which inquisitive men are commonly liable; by which they are made to wander about after all kind of varieties, and like Noah’s Dove are continually hovering, not knowing where to rest themselves or set their feet. So that in all these respects the Wise-man had just cause to complain, that much study is a weariness to the flesh, by reason of those many cares and difficulties in the acquisition of wisdom and knowledge.

2. Nor is it better with us in the second place as to the Possession of them: It being the property of learning, as not to diminish by communicating, so not to fill up by addition to it: But the thirst after knowledge doth increase with it; like drink to a man in a feaver, which inflames the appetite to a more impetuous craving. Besides that it is apt to bring along with it much disquietness in other respects, infusing into the soul weak fears, vast desires, jealousies, impatience, emulations, doubts; in all which respects it is almost grown into a Proverb, that nihil scire est vita jucundissima.

The Philosopher hath observed it, that the most studious men (though they may be naturally cheerful) yet commonly are by their studies and retirement made soure and morose, and less patient of opposition; as being continually chafed and tired out in wrestling with difficulties. And when they have leisure to look abroad upon the state of things round about them, they cannot chuse but see every where much defect and lameness, much confusion and disorder, besides the evils that are a far off; and not being able either to avoid these or amend those, no wonder though their knowledge increaseth their sorrow. The more skill a man hath in any thing, with so much the more disgust and regret doth he behold the failings and deficiencies in that kind. He that hath in his mind the exact Idea’s of Musick or of Painting, cannot hear the discords, or behold the bungling of such as are pretenders to those arts, without displeasure and offence. And thus must it be with every wise man that beholds those irregularities and confusions which he shall meet withall in the world.

But this will yet better appear, if we consider such mens conditions either in relation to their Sufferings or Sins.

1. For their Sufferings: Such persons have usually the most tender sense, and therefore must needs have the greatest sufferings: As an exact health is required to an exquisite pain. They cannot but be very apprehensive of the cares, dangers, and necessities wherewith they are incompassed; the injuries and abuses that are offered to them: Eccles. 7.7. ‘tis said, that oppression makes a wise man mad, that is, transports him to some unusual rage; such an one being best able to see and to judge of the deformity of any unjust, unworthy action; and therefore his heart must needs rise up with much nauseousness and indignation against it.

A man that by his knowledge hath gotten an enlarged heart, is thereby made less capable of a narrow indigent condition. He that useth to busy his thoughts in surveying the vast frame of Nature, the several situations and advantages of Kingdoms, or else in censuring the miscarriages of those publick counsels and transactions, upon which the fate of the greatest Nations and Persons have depended; for this man to be himself without any kind of possession or power, and after all these great thoughts to want necessaries for himself or family, to be insulted over by some sordid ignorant peasant; how irksome must this be to such a person? And yet this is oftentimes the case of wise and knowing men:² For the race is not always to the swift, neither yet bread to the wise, nor riches to men of understanding, nor favour to men of skill, but time and chance happens to them all; that is, the great abilities of these persons cannot secure them, by any such special privilege, but that they may be involved in the same necessities and casualties which befall the common herd of mankind.

2. As for Sin: Such persons are more exposed to it, by reason of those temptations to which they are obnoxious; knowledge in it self being apt to puff up. And yet they cannot find so much pleasure in it as others,³ by reason of those inward regrets and smitings of conscience which will imbitter it to them. Nor can they sin at so cheap a rate, by reason of those many stripes denounced against the knowing Servant. The Chaldee Paraphrase in translating of the Text, renders the words thus: That man who increaseth in knowledge and not in grace and repentance, doth treasure up for himself the anger and indignation of the Lord. So that in all these respects, there must needs be much vexation, in the possession of wisdom and knowledge.

3. And yet notwithstanding all this men cannot chuse but be much troubled at the loss of it. Which may be three manner of ways.

4. by the unfaithfulness of memory; which is like a leaking vessel, and doth quicky let slip the things committed to its custody. Now it must needs be a great vexation to a man to take much pains in gathering in, and treasuring up, and afterwards to let all drop out again through the chinks of a leaking memory; his labour being to as little purpose as if he had laved water into a sive.

5. Through the defects of old age; when the sun and the moon, and the stars shall be darkned, chap. 12. The Understanding and the other inferior Faculties being deprived of their wonted light and reason: Childhood returning again to the mind as well as to the feeble members. ‘Tis related of a great Scholar,⁴ some ages since of this Place, by name Swisset; who for his manner of Writing by demonstrations was afterwards called the Calculator; that being grown old he often wept, because he was not able to understand the Books which he had written in his younger days.

6. By Death, which shall put a period to our Lives and our Learning at once. Now for men to think, that though they run in never so hot a pursuit after knowledge, yet they must shortly be laid in the dust, from whence all their learning cannot either preserve or deliver them; to consider, that in this, the wise hath not a greater privilege than the fool; but the same forgetfulness shall cover both their memories: For after death there is no remembrance of the wiseman, more than of the fool; seeing that which now is, in the days to come shall be forgotten. And lastly, to consider that after death, the soul of the most ignorant peasant shall presently know more, than the profoundest Philosophers, or the most subtile Schoolman could ever attain unto. I say to consider all this, is of it self apt to make a man weary of life and learning, whereby he is exposed to so much vexation.

I have been so long in the explication and proof of this, that it is so, that I shall be but brief in the reasons, why it is so.

And I shall mention only those two, which are put together in the fifth ver. of this chapter, 1. The impotency of wisdom and knowledge, that which is crooked cannot be made strait. 2. The imperfection of it, that which is wanting cannot be numbred.

The vexation of every thing is proportionable to the disappointment of it; which in these things is so much the greater, by how much the hopes and likelyhoods of contentment here, are more promising, and yet the trial and issue more remote and contrary. Now that these things are so far from affording real happiness must needs be evident upon these two grounds.

1. From their utter impotence and disability for that work wherein our happiness doth properly consist, the rectifying of our crooked natures, restoring of us to an uprightness and conformity unto that image after which we were created. Now, who knows not, that it is above the power of any natural wisdom or knowledge fully to discover to us the deformity of our natural states? much less then can they direct how to recover us out of it. The Devil is perhaps a greater scholar than any man in the world, and yet all his learning cannot find out a way, how to reinstate himself in his former privileges of a glorified Angel.

2. From the deficiency and imperfection of these things in reference to their own proper faculty, the Understanding; that which is wanting cannot be numbred. That is, there are innumerable particulars in nature, which the most inquisitive judgment shall never reach unto. No man shall ever find out the works of God from the beginning to the end. And this is one of the most proper effects of learning, that it discovers to a man his own ignorance. Now as there is on the one hand much pleasure in finding out what a man knew not; so must there be a proportionable grief in the consideration of those innumerable other things which we cannot attain unto. It was the ambition of our first Parents to aspire unto a perfect knowledge, to be like Gods, knowing good and evil; and therefore ‘tis but just that their posterity should be thus afflicted by the vexation of their imperfect knowledge. It must needs be a greater trouble to an inquisitive man to consider, that notwithstanding all his pains and care, yet he must grow old in ignorance, and in most things shall know as little, as those that are idle and foolish, the secrets of wisdom being double to that which is, as Zophar tells us in Iob, 11.6.

Now this great imperfection of our knowledge will more distinctly appear, if we consider it under those several heads to which it is reducible, namely, the knowledge of Words, Things, Times, Persons and Actions.

1. That learning which consists only in the form and paedagogy of Arts, or the Critical notions upon words and phrases, hath in it this intrinsical imperfection, that ‘tis only so far to be esteemed, as it conduceth to the knowledge of things; being in it self but a kind of pedantry, apt to infect a man with such odd humours of pride, and affectation, and curiosity, as will render him unfit for any great employment. Words being but the images of matter, and to be wholly given up to the study of these, what is it but Pygmalions phrenzy, to fall in love with a picture or image, as for Oratory which is the best skill about words, that hath by some Wisemen been esteemed but a voluptuary art, like to cookery, which spoils wholsome meats, and helps unwholesome, by the variety of sauces serving more to the pleasure of taste than the health of the body.

2. As for real knowledge, that is likewise exceeding imperfect; whethe we look to the history of nature, delivered down to us by the Antients, which in many things is evidently false, and therefore to be suspected in others; or else to what the industry of these latter times hath discovered; men having not been so diligent and exact in their observations, as not to be deceived with casual and fortuitous events.

The frame of this great Universe as it is represented to humane consideration and inquiry,⁵ appearing like a perplexed Labyrinth, wherein there is so much ambiguity in the several ways, so much fallacy in the similitude of things and signs, such obliqueness and intricacy in the course of nature, that even sense it self, which in such things is our chiefest guide, is fain to wander up and down in uncertainties, and instead of leading us out, do’s many times lead us into error. And for this reason, Philosophy hath been so often questioned and subverted in the very principle of it.

3. As for History of Times, Persons, Actions; we have reason enough to suspect that they are generally written, according to the Author’s interests and prejudices, and do seldome contain an impartial and upright representation of truth.

I do not mention Divinity, though here our knowledge be most imperfect; nor hath this been wholly free from its changes and fashions according to the course of times.

Now all this arises from the imperfection of our knowledge in these things, because We see but in part, darkly; That which is wanting in any of them cannot be numbred.

If any one shall from hence object: That according to this, it were better for a man to be idle, ignorant and cheerful, than to macerate himself with much reading. If every state of life hath its proper vexation, ‘tis best to chuse that which hath least.

To this Solomon answers, that ‘tis true, every condition is bad enough, yet some are better than others, For wisdom excelleth folly,⁶ as much as a light excelleth darkness; and though it doth expose us to sorrow, yet this very sorrow is better than a careless sensual mirth,⁷ For by sadness the heart is made better.

If it be again objected, that ‘tis not imaginable how the best things in the world, should expose us to the worst mischiefs and troubles.

I answer, they are therefore the worst because they spring from the corruption of the best, For Corruptio optimi est pessima, the more excellent any thing is in it self, the worse do’s it prove when abused or corrupted.

I have been too long in the Doctrinal part, ‘tis more than time that I hasten to the Application.

And here I shall not need to apologize, for the suitableness of this discourse both to this Place and Time. Knowledge is here our business and profession, the great Merchandize that we deal in, and this solemnity is our chief Mart, wherein ‘tis exposed to publick view, and ought to be after a more especial manner taught and learn’d. And therefore it cannot now be improper for us to be put in remembrance of the many troubles and hazzards we are exposed unto in this respect.

You have heard already how the greatest natural wisdom and knowledge, is not only short of, but likewise opposite unto, that rest and satisfaction of mind which we all pretend to seek after.

And therefore certainly it must needs follow as a most obvious and natural inference.

1. By way of Instruction or Caution, that we have no reason to be proud of, or to trust in that knowledge which we have already attained, or to pursue after more with so much heat and eagerness as to forget those practical duties which are most necessary.

2. By way of Exhortation, that we have great reason to apply our selves unto those means which may prevent or remove the sorrows and dangers, to which these things of themselves will expose us. And that’s the substance of what I have to say in the Application.

I. It may serve for Instruction, to acquaint us:

1. That we have little reason to be proud of, or to trust in that knowledge we have already attained. ‘Tis true, it hath naturally a fermenting quality in it, being apt to swell and puff up, and ‘tis an hard matter for a man that hath much learning not to have a broad heart, as the Hebrew phrase is, that is, a proud heart, as our Translation renders it, Prov. 21.4. But yet if it be rightly considered, there can be no reason why any man should be proud of that wherein the Devil do’s excell him. And the truth is, knowing persons of all others have most cause to be humbled in the apprehension of their own ignorance and folly, of which they must needs be most sensible. And as for confidence in these things, they will be so far from assisting or relieving us in our greatest exigencies, that they will rather add to our trouble and danger. ‘Tis not all the art of Reasoning or Rhetorick in the world that can deceive the Devil, or silence a guilty clamorus conscience; nay, these things do usually help to aggravate such mens conditions, by many dreadful apprehensions of that wrath and vengeance to which their sins do expose them. The damned souls could not suffer such exquisite torments, if in the state of separation they were not raised to a much higher degree of knowledge than here they are capable of. And as for that great business of a man’s life, which doth most of all concern him, conversion and regeneration, the wisdom of this world is so far from helping us in this, that ‘tis enmity against God. No men usually are such fierce and bitter opposers of the power of godliness, as those that have learned heads and unsanctified hearts: Paul’s powerful preaching was never more fruitless than amongst the Athenians, whose learning was so far from shewing them the excellency, that it made them despise the simplicity of the Gospel. Our Saviour never met with more malitious opposition, than from the learned Scribes and Pharisees; who did not only by open contempt resist his ministry, but also by secret practises undermine his person. And therefore in all these respects we have little reason either of pride or confidence in that knowledge which any of us have already attained.

2. We have as little reason to be so eager in the pursuit after more, as to forget or neglect those practical duties which are most necessary. ‘Tis true, knowledge is here the business of our particular Callings, as Scholars; in which ‘tis our duty to be diligent, and our just commendation to be skilful. But yet there is somewhat else of greater concernment to us in our general Callings, as Christians, a demeanour and conversation suitable to this Profession; our failing in this will quickly bring a blemish upon the other. There have been of late great complaints (and too much occasion for them) of that contempt and reproach poured out upon men of our Calling; which though it may argue much folly and madness in those unreasonable men who are the Authors of it, yet perhaps there may be too much occasion given on our parts, for want of that holiness and zeal and prudence and gravity which should accompany our profession; besides that many of us do by our sloth and idleness, let other men outgo us in those very gifts and abilities, which are more peculiarly required to our Calling. Now I say, that which must promote both the usefulness and the reputation of our knowledge, is when our practice and conversation is made suitable to it. ‘Tis not an ability to talk or to dispute of Religion; for in these times, what man, nay what woman almost is there who do’s not pretend to skill in this? But it is a holy and prudent conversation that must adorn our profession, and provoke others to the love of it. And there are stronger engagements upon us to this purpose, than upon any others. Because by our Callings we profess our selves to be amongst those servants, who do not only know, but are able to teach our masters will, and therefore our disobedience shall be punished with many stripes.

It cannot be denied, but that skill in Controversies, the Tongues, History, Philosophy, the Arts, are all of them not only great ornaments and advantages to particular men, but in some sense also necessary for the Church; but yet when all is done, ‘tis this practical Divinity, that must bring us to heaven, that must poise our judgments, and settle our consciences, and strengthen our comforts; and save our souls. This must be our rejoycing at the last day, the testimony of our consciences,⁸ that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God we have had our conversations in this world.

2. A second Use shall be for exhortation, that we would apply our selves to those means which may help to remedy the sorrows and dangers to which those things of themselves will expose us.

There are divers things of excellent use in Physick which yet cannot be safely prescribed without the addition of some correctives to abate their noxious qualities. Such is the condition of this natural wisdom and knowledge, which of themselves have many flatuous and corroding qualities; but yet being mixed with some proper correctives, may be made of singular use and efficacy. But you will say, what are these other ingredients? Why the Apostle doth prescribe a large recipe of them, 2 Pet. 1.5, 6. Add to your knowledge, faith, virtue, temperance, patience, goodness, brotherly kindness, charity. The mixture of these other Christians Graces, will make our knowledge exceeding wholesome and useful. I must not insist upon the particulars; only there are two Graces amongst all the rest, which I cannot omit, being in Scripture phrase styled by the name of wisdom and knowledge; and therefore of all others, the study of these must needs be the most proper remedies to be applied in this case: namely: 1. Faith in Christ: 2. Fear of God: These are properly the graces, the other but the gifts of wisdom and knowledge.

1. Faith is wisdom unto salvation; the other is but wisdom unto grief; this leads us unto a practical acquaintance with the Doctrine of our Lord Iesus Christ, in whom are laid up all the treasures of wisdom and knowledge.⁹ Those are but the refuse, and the husks of knowledge, which are to be had amongst the Creatures, the treasures of it are only to be obtained by an acquaintance with the virtue of Christs death and resurrection. Though a man should be very well skilled in the way of secular business, knowing how to bring about his own ends, to raise himself unto power, reputation, estate; yet such an one is but a fool, if he be either ignorant, or careless, how to save his own soul. And therefore if we aim at true wisdom, we should make it our chief business to grow in grace, and in this knowledge of our Lord and Saviour Jesus Christ. St. Paul was a man of as great abilities as any that we read of, bred up at the feet of Gamaliel, very well versed in the chief Authors of his time, Epimenides, Menander, Aratus, whom he cites upon several occasions; of a very powerful and masculine Oratory, as may be seen by the effects of it, in his discourse with Faelix, Agrippa, Festus, and the men of Lystra, who for this reason called him Mercury. And for his skill in Languages, he spake with tongues more than they all:¹⁰ And yet this learned man, notwithstanding all these great abilities, doth profess that he desired to know nothing but Christ and him Crucified, that is, nothing in comparison to that knowledg, or nothing but what might lead him to it, or further him in it; nay he counts all things but loss for the excellency of this knowledge of Christ Iesus his Lord.¹¹

2. The second Grace I mentioned is, the fear of God, Job 28.28. The fear of the Lord, that is wisdom, and to depart from evil is understanding. This is that which Solomon, after all his other enquiries, do’s at last pitch upon as the only remedy against those anxieties of mind, which every thing else did expose him unto. And he sets down as the utmost result of all his experience, that whosoever would be truly happy, he must make it his chief business to keep up in his heart a holy awe and fear of the divine Majesty, and to apply himself with an humble conformity unto the will of God. This he makes the conclusion of his whole Sermon; and I shall shut up all with the same advice. If you would have your other enquiries and learning made useful and comfortable unto you, then, fear God and keep his commandments; for this is the whole duty of man.

The End of the sixth Sermon.

---

← Sermon 5. At a Visitation holden at London · Contents · Sermon 7 →

Footnotes

1. Acts 26.24. ↩

2. Eccles. 9.11. ↩

3. 1 Cor. 8.1. ↩

4. Richard Swisset, a person that lived about 300 years since; of so profound learning and subtilty that Scaliger saith of him, that his abilities were fere supra humanum ingenium. Cardan and he do both agree in this, that he is to be ranked amongst the first ten of the greatest Wits that ever were. ↩

5. Verulam. Pref. ad Nov. Organ. ↩

6. c. 2.[…]4. ↩

7. c. 7.3. ↩

8. 2 Cor. 1.12. ↩

9. Colos. 2.3. ↩

10. 1 Cor. 14. ↩

11. Philip. 3.[…]. ↩