*6. But yet as much as he is for improving his understanding, he does not affect universal knowledge, as well knowing the vanity of pretending to it, by one whose capacity is no greater and whose life is no longer. Neither is he for filling his head with little things, no nor with such great things as do not conduce to his end, and whose impertinency to his business renders them as very trifles to him as the other. Nor will he apply himself to the study of vain and unprofitable sciences, nor yet of such theories as exceed the proportion of his understanding: but as he must be ignorant of many things, so he will not so much as endeavour to know such as are not to be comprehended: indeed if God reveals them, he does not think their being above his understanding, any reason why they should not be believed. But though he believes them, yet he can see no cause, to engage his thoughts, or employ his time in the search and study of such things, only to lose himself in unfathomable depths, to the neglect of other matters which he can comprehend, and is more concerned so to do. And for the same cause he declines prying into the hidden scenes of providence, those secret things that belong to God, which though not absolutely incomprehensible in themselves, yet being locked up in the womb of futurity, are by that wall of partition, as inaccessible to us as the other. *7. The same wisdom directs him not to study such things as require great expence of time and labour to master them, unless they bring him in an advantage answerable to the time and pains which he bestows upon them. For he has so little time, and so great an interest depending, he can’t think it frugal to throw away a moment. Upon the same ground he does not regard what in reputation, and in the vogue of the world passes for learning, but what is true and real knowledge, and fit to perfect the mind of man. And even in pursuing this he is on his guard, not suffering himself to be transported by an immoderate thirst of it: but as his enquiries into truth are modest, so he is discreet and select in making them, applying himself to those most which are of greatest importance, most serviceable to his moral conduct; especially to the knowledge of God and of himself, wherein is contained the sum of human wisdom. *8. In all his studies he takes care to avoid the two great disorders incident to studious men, curiosity and vain-glory: curiosity, which puts them upon useless enquiries, only to please themselves; and vain-glory, which puts them on many dry and insipid studies, only to please and procure the admiration of others. Nor does he make any knowledge an end, but refers all to the great ends of virtue and happiness: in all his intellectual applications making this his one care, to love God, and to be loved by him.