*26. This consideration alone is sufficient to justify the measure we have prescribed for our intellectual conduct, that we ought to prosecute knowledge no farther than as it conduces to virtue: and consequently, that whenever we study to any other purpose, or in any other degree than this, we are unaccountably, impertinently, I may add, sinfully imployed. For this is the whole of man, To fear God and keep his commandments, the whole of man in this station particularly, and consequently this ought to be the scope of all his studies and endeavours.
27. And accordingly it is observable, that the scripture, whenever it makes mention of wisdom, with any mark of commendation, always means by it either religion itself, or such knowledge as has a direct influence upon it. Remarkable to this purpose is the 28th chapter of Job; where having run thro’ several instances of natural knowledge, he adds, But where shall wisdom be found, and where is the place of understanding? As much as to say, that in none of the other things mentioned, did consist the wisdom of man. Then it follows, Man knoweth not the price thereof, neither is it found in the land of the living. The depth saith, It is not in me, and the sea saith, It is not in me. Not in the depths of learning, nor in the recesses of speculation, Seeing it is hid from the eyes of all living. Destruction and death say we have heard of the fame thereof with our ears: as much as to say, that after this life, and then only, unless perhaps about the hour of death, men begin to have a true sense and lively relish of this wisdom. But in the mean time, God understandeth the way thereof, and he knoweth the place thereof. And unto man he said, Behold, the fear of the Lord that is wisdom, and to depart from evil, that is understanding! To man he said: had it been to another creature, suppose an angel, in a state of security and confirmation, he would perhaps have recommended for wisdom the study of nature, and the arcana of philosophy. But having to do with man, a probationary, unfixed creature, that shall be either happy or miserable eternally, according as he demeans himself, in this short time of trial, the only wisdom he advises to such a creature in such a station, is to study religion and a good life.
28. From authority let us descend to example: and two I would particularly recommend, of men both eminently wise and learned; I mean Moses and St. Paul. The latter professedly declares, I determine to know nothing but Jesus Christ and him crucified. And the former complaining of the gross ignorance of his people, breaks out into this passionate wish. O that they were wise! that they understood this, that they would consider their latter end!
29. Moses had been bred a scholar as well as a courtier, and was well instructed in all the secrets of philosophy. And besides the advantages of Pharaoh’s court, he had God himself for his tutor; he had conversed personally with his maker, and therefore must needs be supposed to know what was true wisdom. But he does not make it consist in courtly education, or the mysteries of philosophy; but in considering our latter end. He wishes that his people were wise; and to this end does not wish, that they were as well-bred, or as learned as himself, but only that they understood this, this one thing, that they would consider their latter end. This he makes the summary and abstract of all wisdom. Not unlike Plato, who defines philosophy, the theory of death.
30. And here, if a short digression may be dispensed with, I would observe, how much Plato is in the right, and what an excellent part of wisdom it is, to consider death seriously. To make this distinctly appear, I shall shew first, that the consideration of death is the most proper exercise for a wise man, and secondly, that it is the most compendious way of making him wise that is not so.
31. First, It is the most proper exercise for a wise man. Wisdom consists in a due estimation of things; which then are duly estimated, when they are rated, both as they are in themselves, and as they are in relation to us. If they are great and extraordinary in themselves, they deserve to be considered for their own sakes; if they nearly relate to us, they deserve to be considered for ours. And on both these accounts, death and its consequences, are highly deserving a wise man’s thoughts.
32. For, first, they are in themselves great and extraordinary transactions, and as such, deserve the attentive consideration, even of a stander by, of any other indifferent being, suppose an angel; even though he were no otherwise concerned in it, than as ’tis a great event, a noble and wonderful scene of providence. On this single account, death is as fit a subject for the contemplation of a wise man, as any in nature.
33. Or if there be within the sphere of nature, things of a greater appearance, yet there is none wherein man is so nearly concerned. Since on this depends his eternal happiness or ruin. Nothing deserves so much to be considered by him, whether therefore we regard the greatness of the thing itself, or its greatness with respect to us, the consideration of death is as proper an exercise as a wise man can be employed in.
34. And as ’tis so fit an employment for him that is wise already, so, secondly, it is the most compendious way of making him wise that is not so. For all wisdom is in order to happiness; and to be truly wise, is to be wise unto salvation. Whatever knowledge contributes not to this, is quite besides the mark. It is, as the apostle calls it, Science falsely so called. The knowledge itself is vain, and the study of it impertinent.
35. Now the only way to happiness is a good life; and consequently all wisdom being in order to happiness, that is the true, and the only true wisdom, that serves to the promoting it. That therefore is the most compendious way of making a man wise, which soonest makes him good. And nothing does this so soon and so well, as the serious and habitual consideration of death. And therefore says the wise man, remember death and corruption, and keep the commandments: The shortest compendium of holy living that ever was given. As if he had said, many are the admonitions of wise and good men, for the moral conduct of life. But would you have a short and infalible direction? Remember death and corruption. Do but remember this, and forget all other rules if you will, and your duty if you can.