140
ANALYSIS OF THE ADVANCEMENT OF LEARNING.
5. The abandoning universality . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . |
173 | |
| No perfect discovery can be made upon a flat or a level: neither is it possible to discover the more remote and deeper parts of any science, if you stand but upon the level of the same science, and ascend not to a higher science.[1] | ||
6. The having too much reverence for the human mind . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . |
173 | |
| Upon these intellectualists which are, notwithstanding, commonly taken for the most sublime and divine philosophers, Heraclitus gave a just censure, saying, "Men sought truth, in their own little worlds, and not in the great and common world." | ||
10. Being content to work on the labours of others instead of inventing . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . |
174 | |
11. The mistaking the furthest end of knowledge.[4] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . |
173 | |
| Men have entered into a desire of learning and knowledge, sometimes upon a natural curiosity, and inquisitive appetite, sometimes to entertain their minds with variety and delight, sometimes for ornament and reputation, and sometimes to enable them to victory of wit and contradiction; and most times for lucre and profession; and seldom sincerely to give a true account of their gift of reason, to the benefit and use of man: as if there were sought in knowledge a couch, whereupon to rest a searching and restless spirit, or a terrace for a wandering and variable mind to walk up and down with a fair prospect; or a tower of state, for a proud mind to raise itself upon, or a fort or commanding ground, for strife and contention, or a shop, for profit or sale; and not a rich storehouse, for the glory of the Creator, and the relief of man's estate. | ||
advantages of learning . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . |
174 | |
| I have no purpose to enter into a laudative of learning, or to make a hymn to the muses, (though I am of opinion that it is long since their rites were duly celebrated:) but my intent is, without varnish or amplfication, justly to weigh the dignity of knowledge in the balance with other things, to take the true value thereof by testimonies and arguments divine and human. | ||
| Different proofs of the advantages of knowledge. | ||
1. Divine proofs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . |
174 | |
| 1. Before the creation.[5] | ||
| 2. After the creation. | ||
| 1. Before the flood. | ||
| 2. After the flood. | ||
1. Before Christianity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . |
175 | |
| In the law of the leprosy, it is said, "If the whiteness have orerspread the flesh, the patient may pass abroad for clean, but if there be any whole flesh remaining, he is to be shut up for unclean;" one of them noteth a principle of nature, that putrefaction is more contagious before maturity than after: and another noteth a position of moral philosophy, that men abandoned to vice do not so much corrupt manners, as those that are half good and half evil. | ||
| 2. After Christianity. | ||
2. Human proofs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . |
177 | |
1. Learning relieves man's afflictions which arise from nature . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . |
177 | |
| Founders and uniters of stutes and cities, lawgivers, extirpers of tyrants, fathers of the people, and other eminent persons in civil merit, were honoured but with the titles of worthies or demi-gods; such as were Hercules, Theseus, Minos, Romulus, and the like: on the other side, such as were inventors and authors of new arts, endowments, and commodities towards man's life, were ever consecrated amongst the gods themselves: as were Ceres, Bacchus, Mercurius, Apollo, and others: and justly; for the merit of the former is confined within the circle of an age or a nation, and is like fruitful showers, which though they be profitable and good, yet serve but for that season, and for a latitude of ground where they fall; but the other is indeed like the benefits of heaven, which are permanent and universal. The former, again, is mixed with strife and perturbation, but the latter hath the true character of divine presence, coming "in aura leni," without noise or agitation.[6] | ||
2. Learning represses the inconveniences which grow from man to man . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . |
177 | |
| In Orpheas's theatre, all beasts and birds assembled; and forgetting their several appetites, some of prey, some of game, some of quarrel, stood all sociably together listening to the airs and accords of the harp, the sound whereof no sooner ceased, or was drowned by some louder noise, but every beast returned to his own nature: wherein is aptly described the nature and condition of men, who are full of savage and unreclaimed desires of profit, of lust, of revenge; which as long as they give ear to precepts, to laws, to religion, sweetly touched with eloquence and persuasion of books of sermons, of harangues, so long is society and peace maintained; but if these instruments be silent, or sedition and tumult make them not audible, all things dissolve into anarchy and confusion. | ||
3. Proof of this position, by showing the conjunction between learning in the prince and happiness in the people . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . |
177 | |
- ↑ See note (E) at the end of this Treatise.
- ↑ See note (F) at the end of this Treatise.
- ↑ See note (G) at the end of this Treatise.
- ↑ See note (H) at the end of this Treatise.
- ↑ The Lord possessed me in the beginning of his way, before his works of old.
I was set up from everlasting, from the beginning, or ever the earth was.
When there wore no depths I was brought forth; when there were no fountains abounding with water.
Before the mountains were settled, before the hills was I brought forth.
While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world.
When he prepared the heavens I was there : when he set a compass upon the face of the depth:
When he established the clouds above: when he strengthened the fountains of the deep:
When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth:
The I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him.Proverbs, chap. viii - ↑ See note (I) at the end of this Treatise.
