A Discourse of Life and Death
The Vanity of All Learning
The author acknowledges the value of solitary study but affirms Solomon's verdict that all human knowledge apart from God is vanity and vexation of spirit.
Regarding the contentment found by the wisest people in their solitude—such as reading sacred or secular books and pursuing other forms of knowledge—I agree that it is a far different thing from the frantic pursuits that drive so many people, who are possessed by these or similar mental disorders, to act like savages. Yet they must all abide the judgment pronounced by the wisest among the wise, Solomon, that all this, nevertheless, applied to man's natural disposition, is to him but vanity and vexation of mind.
The Folly of the Learned
A catalog of scholars from various fields who master their subjects yet fail to apply wisdom to their own lives, concluding that such knowledge brings endless labor without true contentment.
Some are always learning to correct their speech, but never think about correcting their life. Others dispute in their logic of reason, and the art of reason, and thereby often lose their natural reason. One person learns through arithmetic how to divide things into the smallest fractions, yet lacks the skill to share a single shilling with his brother. Another, through geometry, can measure fields, towns, and countries, but cannot measure himself. The musician can accord his voices, sounds, and times together, having nothing in his heart but discords, nor one passion in his soul in good tune. The astrologer looks up at the sky and falls into the nearest ditch; he foreknows the future but neglects the present, often keeping his eyes on the heavens while his heart is already buried in the earth. The philosopher discourses on the nature of all other things, yet doesn't know himself. The historian can tell you about the wars of Thebes and Troy, but knows nothing of what happens in his own house. The lawyer will create laws for the whole world, but not a single one for himself. The physician will cure others, and be blind in his own disease: find the least alteration in his pulse, and not mark the burning fevers of his mind. Lastly, the theologian will spend the better part of his time debating faith, yet doesn't care to hear of charity; he will talk about God, but won't bother to help people. These forms of knowledge bring the mind endless labor but no contentment, for the more one knows, the more he wants to know.
Read the original English
And as touching the contentment that may be in the exercises of the wisest men in their solitarinesse, as reading diuine or prophane Bookes, with all other knowledges and learnings: I hold well that it is indeed a far other thing, then are those madde huntings, which make sauage a multitude of men possessed with these or the like diseases of the minde. Yet must they all abide the iudgement pronounced by the wisest among the wise, Salomon, that all this neuerthelesse applied to mans naturall disposition, is to him but vanitie and vexation of minde. Some are euer learning to correct their speach, and neuer thinke of correcting their life. Others dispute in their Logique of reason, and the Arte of reason: and loose thereby many times their naturall reason. One learnes by Arithmetike to diuide to the smallest fractions, and hath not skill to part one shilling with his brother. Another by Geometry can measure fields, and townes, and countries: but can not measure himselfe. The Musitian can accord his voyces, and soundes, and times togither: hauing nothing in his heart but discordes, nor one passion in his soule in good tune. The Astrologer lookes vp on high, and falles in the next ditch: fore-knowes the future, and forgoes the present: hath often his eie on the heauens, his heart long before buried in the earth.
The Philosopher discourseth of the nature of all other things: and knowes not himselfe. The Historian can tell of the warres of Thebes and of Troy: but what is doone in his owne house can tell nothing. The Lawyer will make lawes for all the world, and not one for himselfe. The Physition will cure others, and be blinde in his owne disease: finde the least alteration in his pulse, and not marke the burning feauers of his minde. Lastlie, the Diuine will spend the greatest parte of his time in disputing of faith and cares not to heare of charity: wil talke of God, and not regard to succor men. These knowledges bring on the mind an endlesse labour, but no contentment: for the more one knowes, the more he would know.
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