was to be ignorant; instead of considering that
knowledge is infinite, and that the man most learned in human estimation
is just as far from knowing anything as he ought to know it, as the
unlettered peasant. Men are merely on a lower or higher stage of an
eminence, whose summit is God's throne, infinitely above all; and there
is just as much reason for the wisest as for the simplest man being
discontented with his position, as respects the real quantity of
knowledge he possesses. And, for both of them, the only true reasons for
contentment with the sum of knowledge they possess are these: that it is
the kind of knowledge they need for their duty and happiness in life;
that all they have is tested and certain, so far as it is in their
power; that all they have is well in order, and within reach when they
need it; that it has not cost too much time in the getting; that none of
it, once got, has been lost; and that there is not too much to be easily
taken care of.

Sec. XXV. Consider these requirements a little, and the evils that result
in our education and polity from neglecting them. Knowledge is mental
food, and is exactly to the spirit what food is to the body (except that
the spirit needs several sorts of food, of which knowledge is only one),
and it is liable to the same kind of misuses. It may be mixed and
disguised by art, till it becomes unwholesome; it may be refined,
sweetened, and made palatable, until it has lost all its power of
nourishment; and, even of its best kind, it may be eaten to surfeiting,
and minister to disease and death.

Sec. XXVI. Therefore, with respect to knowledge, we are to reason and act
exactly as with respect to food. We no more live to know, than we live
to eat. We live to contemplate, enjoy, act, adore; and we may know all
that is to be known in this world, and what Satan knows in the other,
without being able to do any of these. We are to ask, therefore, first,
is the knowledge we would have fit food for us, good and simple, not
artificial and decorated? and secondly, how much of it will enable us
best for our work; and will leave our hearts light, and our eyes clear?
For no more than that is to be eaten without the old Eve-sin.

Sec. XXVII. Observe, also, the difference between tasting knowledge,
and hoarding it. In this respect it is also like food; since, in some
measure, the knowledge of all men is laid up in granaries, for future
use; much of it is at any given moment dormant