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Title: Essay on Truth Author: David Andrew Andrade Date: 1880 Language: en Topics: truth, essays, individualist, mutualism Source: https://en.wikisource.org/wiki/Essay_on_Truth
"A KNOWLEDGE OF TRUTH IS BEST FOR HUMAN WELFARE,
THEREFORE—
To Observe Enquire Read and Think in order to find Truth is the Highest
Duty of Man."
It would appear to a careless observer, on glancing at the above text,
that there is very little left to say upon the subject beyond what is
there stated; but if we take a more minute notice of the ideas contained
in it, we shall see that in such few words, thoughts lay hidden which
would, if fully explained and commented on, fill volumes. We shall
carefully proceed to analyse the motto—first of all asking ourselves the
oft repeated question, "What is Truth?" Various have been the
definitions given of its character, and many the thinkers who have
striven to describe it. We do not intend to dictate to the reader of
this essay what Truth actually is, for we consider that there is far
more to be learnt before man can give an approximately correct
definition of its real character in all its varied phases. Our intention
is merely to show that if we want to find the truth of anything or
everything, we must search it out for ourselves; not merely asking
another what we wish to know and then resting satisfied with the answer
but making ass of the information to test its real value, and discarding
it if it does not harmonise with our reason after being carefully
weighed in our minds without bias or headstrong aversion.
This great question has puzzled many a wise head, ​and so varied and
important are its bearings, that we hesitate not to say it will be food
for philosophers of all time. It is a subject of such vast extent that
what little progress we may make in its acquirement is scarcely
noticeable, for it seems to keep continually beyond our grasp; and, in
fact, so apparent was this to the ancient philosophers that many of them
actually declared that it was not within man's power to find; that try
hard as he may he never could obtain truth; and even allowing that he
could do so, he would not then be certain that he had possession of it.
This is going to extremes indeed, but we must remember that extreme
views help to extend and develope human thought, and are equally as
beneficial as the most impartial views to the proper understanding of
truth. We hold the opinion that although man may not be capable of
knowing all truth, still when he has the truth he is capable of
appreciating its presence, or what would be the use of his senses? We
know full well that nothing in nature is made without a purpose, and our
perceptive faculties are no exception to this universal rule. For this
reason it is man's duty to analyse carefully everything with which his
ideas are brought in contact. This brings us to the first proposition of
our text, "A knowledge of Truth is best for human welfare." It will be
observed that the statement does not simply say that truth is best; but
it goes on to say that a knowledge of truth is best. It is no use having
a machine without knowing how to use it, nor an electric telegraph
without knowing how to communicate through its agency—the knowledge of
its method of working and general management, is what is required. And
the same argument applies to truth. Truth is of little or no use to man
unless he has a knowledge of its existence and the proper method of
applying it. For instance, of what use would be the truths revealed to
us by the telescope if we did not properly understand their
significance, and the uses to which discoveries effected by their aid
might be put for the benefit of humanity? We shall further illustrate
our remarks by noting one or two of the benefits conferred on the race
by the discoveries of Astronomy.
​The science of astronomy has played an imporant part in the history of
man's civilizatlon—both for good and evil—eventually for the former
alone. In early times the study of astronomy was confined to a few, and
not a remarkably sensible few either. It was then used (under the name
of astrology) as a means of divining a person's future welfare—an
extensive system of fortune telling. In this stage of its history it
plunged man into a state of ignorance and superstition; the weakest of
mankind were played upon by the more enlightened and avaricious, merely
for the sake of pecuniary gain and generally as a system of earning a
livelihood. Knowledge was hindered and superstition reigned. Men did not
trouble about the affairs of life, beyond obtaining their daily bread,
and asking their future lot of a set of men almost as ignorant and
superstitious as themselves. We are told that in those times ignorance
was almost universal, and that the little knowledge that existed was
confined to a select few—a small portion of the aristocracy. Out of the
ignorance which then existed many strange beliefs have sprung, some of
which exist even to his day; for instance: in some foreign lands
eclipses are viewed as an omen of evil. Amongst the Chinese an eclipse
is a cause for great alarm, for they believe that the sun and moon are
being devoured by dragons, and make all possible noise with drums,
gongs, and brass kettles to frighten the monsters away. In many
uncivilized lands similar views are held. But these beliefs, singular as
they are, are not confined to the uncivilized alone; we find
superstition rampant amongst ourselves. it is a common belief that the
moon is the cause of lunacy; that scientific discoveries are often the
work of the devil; and many more notions equally absurd. But, as we have
before said, these beliefs chiefly exist amongst the ignorant, and
astrology is almost a thing of the past. We have mentioned the state of
society when ignorance reigned supreme. Let us now calmly watch Truth,
which, like the rising sun, gently ascends from the horizon of
superstition through which it has almost passed. Watching carefully, we
note the gradual development of intellect in its attempts to unravel the
mysteries of the stars. First a few shepherds mark the ​relative
positions of the stars on the soft sands. Presently, more interest
appears to be taken in a study, so sublime; and men give more thought to
it. Chaldean shepherds are superseded by the cultured. One after another
discoveries are made, upsettlng false theories and giving correct and
useful ones in their places. The Governments of Greece and Egypt give
their aid to its development. Great men arise who attempt to explain the
motions of the heavenly bodies upon the theory that the world is fixed
in the centre of space, and that the stars are moving round it; but this
theory, founded, as it is, on fiction, has to give way before the
searching glance of a Coperuicus, who, in spite of the persecution and
hatred with which he is received makes the bold assertion that the world
is moving with the planets around the sun. People cannot believe it.
They ask how it is, if the world is turning round, that they do not,
fall off when it is turned upside down. Now, with a spirit almost
unequalled, the brave Kepler comes to the front, and proves after years
of toilsome and unceasing labour that the theory of Copernicus is
correct. But all is not yet finished. It still waits to be accounted for
how the earth manages to keep its inhabitants from falling to oblivion.
Kepler, who applies a theory of attraction to certain phenomena of
nature, leaves it to the master mind of Newton to apply this rule,
without discrimination to every particle of matter in existence; and
after mathematical demonstration of the correctness of his reasoning,
proclaims it to the world. And thus truth rises. But, the reader may
ask, "What good has all this done to man?" It has done this! It has
taught him, in the first place, that a thing is not necessarily true
because someone has said it is so. Further, that the truth cannot be
arrived at without labour—that it is man's duty to try and find the
truth; and when found, not to hoard it to himself as a miser does his
gold, but to give it to the world for the benefit of humanity, so that
his knowledge may be a foundation for other minds to build their
knowledge upon. The force of our remarks are amply exemplified in the
case of the question as to the fixity of the earth. What have been the
consequences of these grand discoveries? ​Why! the trading of priestcraft
upon human credulity has been nipped in the bud and almost annihilated,
not withstanding the vain efforts of the early Fathers, consequeutly
giving man that liberty of thought which his nature so unsparingly
demands.
Scientific discovery has also been greatly assisted by the disclosures
of Geology. It is mainly by this science that most of the old legends
connected with the history of this earth have been swept away. (In
remarking upon these myths, or what we believe to be such, we know that
we are treading upon dangerous ground; for many have their cherished
fancies, and if anyone attempts to upset them, it wounds llke an arrow
but we ask from such nothing more than an impartial and unprejudiced
hearing, hoping for correction if we state anything wrongly, and the
credit which we deserve if we speak the truth. Our intention is to state
what we honestly believe to be the truth, and to show others the way to
do the same, for
"The Truth is Truth, where'er 'tis found,
On Christian or on heathen ground").
One of the old myths we shall more particularly notice, it being a
common feature amongst the beliefs of various nations. We refer to the
story of an unversal deluge. A short time back anyone attempting to deny
the truth of this legend in a Christian community would have been
stigmatised as a blasphemer and an opponent of the Word of God. This
state of things is happily departing, and mankind are gradually
discarding those old stories which cannot stand the test of
reason—stories so ancient that they have no reliable records of who the
real authors of them were, and which, by the searches made by modern
theologists and scientists, are in many cases distinctly proved to be of
different authorship than that ascribed to them. This legend of the
universal deluge has a seat, as is now well known, amongst most of the
nations of the world. We find it amongst the Chaldeans, the Jews, (the
Christian and Mahometan stories being derived from the latter), and in
America, and various parts of the world. Many works have been written
upon the subject, both antagonistic and ​defensive; amongst the former
being the works of such eminent men as Lyell, Clodd, Bishop Colenso (of
the Church of England), who, in spite of his being in such a high
position, was, out of love for the truth, compelled to openly avow his
total disbelief of these stories; and so ably has he defended his
position that no one but the most prejudiced or ill-informed could
possibly believe in the story after hearing the arguments that have been
brought forward by himself and others to refute it.
Many other foolish beliefs have been uprooted by the revelations of
Geology, amongst which are the ridiculous stories told in connection
with the creation of the world, the origin of life upon its surface, the
time which has elapsed since the creation, and the antiquity of man. In
past times, when science was in its infancy, it was the common idea to
believe that the world was created in a strange manner, only five or six
thousand years ago, and that man suddenly appeared on its surface a few
days later. The revelations of science, however, have taught man to be
in this matter, as in everything else, cautious and enquiring, and have
shown him conclusively that man has existed on this earth hundreds of
thousands of years—the time of his first appearance being generally
estimated at one million of years! It has shown, also, that the world
could not have been created in one week, the time usually supposed to
have elapsed, but that, like everything else in nature, its growth has
been slow and orderly, and that it must have taken millions of years to
perform its varied evolutions of matter. There are still many who doubt
these statements; but one thing is certain—although they may be wrong in
some minor points, they are built upon the strong foundations of truth;
and though a few useless ornaments may crumble away, the edifice itself
still remains ready to be re-adorned with facts more substantial and
incontrovertible; and though men may close their ears to the voice of
reason, they do themselves more harm than good, and stifle those
glorious faculties for research with which nature has so plentifully
endowed them.
"The proper study of mankind is man," is a ​well-worn maxim, and one
that, although quoted o'er and o'er, is always welcome to the ear. When
man can properly appreciate the value of this study his progress will be
far more rapid and beneficial. The more Physiology is understood the
happier does man live. A great many valuable lessons can be learnt from
it. He can learn how to save his fellow-creatures from agony, and often
prevent a premature death; can discover the injurious effects of
poisonous stimulants upon his constitution; can analyse every part of
his body in order to have a better knowledge of its functions than he
could by merely watching its effects; and, finally, can make laws—laws
in accordance with nature's workings, which shall keep his health
intact, and cause him to find that "life is real, life is earnest," and
that it can only be properly enjoyed and appreciated by being assisted
instead of being misunderstood. Medicine was tolerably well understood
amongst the ancients, and they paid especial attention to the benefits
to be derived from healthful exorcises. Later on, however, in the Middle
Ages, people did not pay proper attention to their bodies; they were
uncleanly and intemperate in their habits, and did not pay any attention
to the ventilation of their houses, nor the sanitary conditions
generally of the towns and villages in which they dwelt. And what was
the result? They were visited on all sides by famine, disease, and
fever; and in the fourteenth century were visited with the terrible
Black Death, the horrors of which the pen of a Milton could not
describe, nor the pencil of a Doré illustrate. But men are now living in
an age of science and they have reason to be thankful for their good
fortune. A man may now live in comparative happiness with very little
chance of unknowingly infringing the laws of his nature; if he is sick,
the means are in his reach to procure relief; if he suffers from fever,
he knows that it is caused by bad drainage, or some other careless
oversight—maybe insufficient ventilation and stifled atmosphere; if he
be a drnnkard, the blame is upon himself, even thongh he be led into it
by others, for he has perfect freedom of his will in such a case, and
must be well aware from the experience gained by others, ​that his sin
will be visited on himself, This aptly illustrates the statement put
forth in the conditions in reference to this essay, that it is man's
duty to constantly exercise his intellectual faculties, and the
consequent sin of not doing so can be seen accurately illustrated every
day (we are sorry to say) in the streets of our city, by noticing the
pernicious effects of so vile a practice on the poor inebriated fools
who so frequently parade our streets in a sort of zigzag march, lowering
themselves below the four-footed brutes, and making themselves despised
by their fellow-creatures. If they studied the truths of Physiology and
health, and spent their money on literature, or any other kind of useful
knowledge, instead of buying the poisonous "nobbler," that their
depraved tastes so eagerly long for, they might become model men and
women and a benefit to mankind.
Let us now turn our attention to History, the record of man's existence,
and see what lessons of truth we can glean from its vast fields. But
first, let us ask ourselves the question, How should History be read?
This question is of great moment, and it would be a good thing if every
student put it to his careful deliberation before he commences so grave
and important a study. A great many read a certain history through, or
perhaps learn it off by heart, satisfied, when they have gone so far,
that they know enough. But then the question naturally arises, Do they
know enough, or, in, fact, do they know anything? They have studied work
of a certain writer, and know what he has told them, it is true; but do
they know anything of the author? his veracity? his partisanship? or his
general character? and lastly, do they know whether his statements
harmonize with the statements of others? It must be obvious to them that
if the latter be not the case, his work, by itself, is no criterion to
judge by, even though it be true, unknown to him. The only way, then, to
properly study history, is by reading the works of different writers,
holding different shades of opinion, if possible, and noting any
discrepancies that may occur between them, and finding out by these
means, a far as possible, which works are reliable histories, and which
​writers are to be trusted for their statements. What example, then, has
history given to mankind of the operations and benefits of truth? It has
shown him in the examples of the ages, the disadvantages of bad
draining, bad ventilation, bad government, indolence, bad practices
generally, and has set him the task of using his intellectual faculties
for the purpose of understanding and bettering his condition. It has
shown him that the way to live happily is not by worshipping shrines,
and paying money to priests, or by wandering about in the garb of a
pilgrim to offer up thanksgivings for what he has never received, but by
carefully attending to the wants of life—seeing that the drainage is
good, to prevent disease—bathing regularly, to preserve a healthy
skin—ventilating the house, to keep the air within pure—being clean in
his person, and being generally attentive to the little necessities that
occasionally crop up; and by these means, and these means only, tend to
make life enjoyable, as Nature has destined it should be. If we examine
the social condition of Europe at the time of the Reformation, we shall
see the state of degradation to which humanity was lowered. The
following quotations will serve to show this to the reader. "The surface
of the Continent (of Europe) was, for the most part, covered with
pathless forests. In the lowlands, and along the river-courses were
fens, sometimes hundreds of miles in extent, exhaling their pestiferous
miasms, and spreading ague far and wide. In Paris and London the houses
were of wood, daubed with clay, and thatched with straw or reeds. They
had no windows, very few had wooden floors. There were no chimneys; the
smoke of the ill-fed, cheerless fire, escaped through a hole in the
roof. No attempt was made at draining, but the putrefying garbage and
rubbish were simply thrown out of the door. Men, women, and children,
slept in the same apartment; not unfrequently domestic animals were
their companions; in such a confusion of the family it was impossible
that modesty or morality could be maintained. Personal cleanliness was
unknown; great officers of state swarmed with vermin. The streets had no
sewers; they were without pavement or lamps. The ague-stricken ​peasant
with no help except shrine-cure! How was it possible that the population
could increase? Shall we, then, wonder that in the famine of 1030 human
flesh was cooked and sold; or that, in that of 1258, fifteen thousand
persons died of hunger in England? Shall we wonder that in some of the
invasions of the plague the living could hardly bury the dead?" Such is
the picture of the condition of Europe at the period mentioned, as
described by Professor Draper. But how did society throw off those
fetters which had so bound it down? It came about by the inevitable law
of development. Men had sunken into these filthy habits, the result of
indolence; but the necessary reaction ensued. They saw death and misery
besetting them on all sides. What were they to do? They had the choice
whether they should remain in this abominable state, or take steps to
free themselves of it. But they had only one way of freeing themselves.
They must study Nature, and assist her laws; overcome indolence; put
their faith in their own capabilities instead of in shrine-cures and
other inventions of human cunning; exert themselves to their utmost to
better their position, and never cease working for such a good and
beneficial object. It is only by these means, generally the result of
necessity, that man has uplifted himself to the lofty position which he
now occupies and it is only by continning to do so, that he will better
his condition in the future. These troublous episodes in the history of
mankind although so destructive in their time, are necessary for his
welfare; they are the most useful lessons of History, for it is by
example that we prosper, or, in other words, it is only by a knowledge
of truth that mankind can benefit each other.
History, so called, gives an account of mankind in the collective sense;
Biography gives an account of each man individually. Let us now turn our
attention to the latter, and see what lessons of truth await us there,
remembering that Biography requires the same careful study that History
does. In all countries, and in all ages, we find lovers of mankind,
eager to benefit their suffering brethren, and teaching such truths as
their knowledge made them aware of. It is these that ​we shall notice,
for two reasons; firstly, they are more to the point for our subject;
and secondly, the short space at our disposal prevents our noticing
more. These saviours of mankind may be traced back to the remotest
regions of antiquity. Going far before the time at which our own era
begins, and, in fact, in almost prehistoric times, we take the reader
back to about the year 628 B.C. This is the period generally assigned to
the birth of Budda. We commence with him because he is the first, in
chronological order, of the great moral leaders of mankind of whom we
have any particular knowledge. Budda was born in India, of royal parents
(so say the accounts). His mother died not long after his birth, and he
took to spending his life in thoughtful reverie, his mind being chiefly
occupied with thoughts upon life and death. Often would he stroll alone
in the forests, thinking of the misery and wickedness of mankind, and
wondering how he could help to better his fellow creatures. He went
about preaching good morals, and spurring his hearers up to benevolent
actions. He is said to have been very handsome, and of extensive wisdom;
be this as it may, his teachings, written by his disciples (he never
having written anything himself), show with what good thoughts he was
inspired. We shall give a few examples of his utterances, though they
must not be considered in any way complete; like every other good man he
had his failings, but "taking him all in all" he was a worthy example
for man to follow. He says, when asked by Alvaka (the devil), "of
savoury things which is indeed the most savoury?" "Truth is indeed the
most savoury of all savoury things." Again, he says, "Let the wise man
guard his thoughts, they are difficult to perceive, very artful, and
they rush wherever they list; thoughts well guarded bring happiness."
"Let no man think lightly of evil." "Let us live happily then, not
hating those that hate us .... free from greed among the greedy .... and
though we call nothing our own." "Not to commit any sin; to do good, and
to purify one's mind, that is the teaching of the Awakened" Budda lived
to see his doctrines preached throughout India, and died in the
eightieth year of his age. His ​followers number at the present time
upwards of four hundred million souls: a significant fact, showing how
the truth can be spread by perseverance and devotion to its cause.
Ascending the ladder of time we come next to Zoroaster. We cannot here
say much of him. We shall merely remark that he was born about 513 years
B.C., that he lived about 76 years, and that the docrines which he
taught were widely spread throughout Persia. Very little is known of
him, as his history (like that of Pythagoras) is so enveloped in fable
and mystery. In his Zend-Avesa, or Bible, he says, Hear with your ears
what is best, perceive with your mind what is pure, so that every man
may choose his tenets." "Let us then be of those who further this world.
. . ,. Oh! bliss. whose history is almost lost in fable, the next great
thinker we come to is Confucius. He was born 550 years B.C. He is the
leading light amongst the Chinese. He was very fond of learning, and
showed great veneration to the aged; he also showed great respect for
the laws of his country. "His life was given to teaching a few great
truths, obedience to which would bring happiness to every man." Some of
his sayings are very telling. "To see what is right, and not to do it,
is the want of courage," and "Have no depraved thoughts," are two of his
sayings. Pope says:—
"Superior and alone Confucius stood,
Who taught that noble science—be good."
Socrates, born 469 B.C., was a great pioneer of truth. He taught that
man should use his judgment in all things; and he was the first Greek
philosopher on record who taught the value of scepticism. He talked with
the youth of Greece upon all subjects, questioning them in a style not
unlike the cross-questioning of the present day. "He talked with
everyone, no matter how low in life they were nor how apparently
ignorant; his theory being that every man knew something better than he
did." He heretically taught that there was but one God, and that man was
guided by an inward monitor (no doubt alluding to Conscience); but the
people of ​his day did not share that opinion, but said that he was
possessed of a devil. He was therefore condemned to death, and drank the
fatal cup of hemlock, the usual mode of death in those days. Thus
through Ignorance of the Truth, and its offshoot, Bigotry, the world
lost one of its greatest thinkers and philosophers. Plato, the disciple
of Socrates, lived to preach his doctrines, and helped greatly to
benefit his fellow creatures. We now come to one, of whom the reader of
this essay has, no doubt, heard. We refer to Jesus Christ. This good man
and true philanthropist (for a man he undoubtedly was, or his example
would have been useless for man to try and imitate), whose history will
be found in almost every Christian library, has done a great deal to
alleviate the sufferings of mankind, and to teach them the doctrine of
brotherly love; and, although respect for the truth prevents us from
sating that we agree with many as to his Divine origin, we cannot but
look upon him as one of those great and good minds, whose sympathies
have ever been with their suffering fellow-creatures and who have always
been averse to seeing the rich and powerful tramping down the weak. His
teachings may be summed up in his two great moral precepts—"Do unto
others as you would have that they should do unto you," and "Love one
another." If men obey this there will be very little selfish feeling
between them, and they will learn to respect the rights of others. In
reference to our denying the Divinity of Jesus, we may mention that
Buddists, Zoroastrians, Confucians, &c., might all put in a similar
claim, and, of course, would do so, but we cannot grant it to them all,
and if all but one be untrue, who is to say which is the true one?
Coming to later times we meet with such men as Mahomet, King Alfred the
Great, that earnest-hearted reformer, Martin Luther, who set the noble
example of free thought to his followers—an example which few of them
have imitated, and many other good souls; these we must, however pass
over. In conclusion we must say, that it is by studying the lives of
those that have lived before us, that man can best benefit himself and
others; and that those whose names we have mentioned should all be
classed in the same category, namely, saviours of mankind;— ​when we
speak of saviours, we mean those who have endeavoured to enlighten and
benefit mankind. But whilst noticing their good qualities we must not
overlook their faults, nor place blind faith in every story that human
cunning, or human credulity, has affixed to their names.
By the discoveries in steam, and its applications to navigation and
other useful arts, man has been enabled to discover many great truths of
Nature; but long before the uses of steam were discovered he has learned
by navigation many valuable facts. He has proved that the earth is
round; and also, that it is entirely suspended in space, and not
supported on the backs of elephants or tortoises, or floating on water,
as many supposed. But Navigation has done more for him than this—it has
opened up to him two great continents hitherto unknown and not
anticipated, which are now the resorts of millions from the older and
over-populated countries of Europe. Thanks to the enterprise of
Columbus, Captain Cook, and other energetic men, the continents of
America and Australia are no longer unknown, but are rapidly increasing
in population; and the former already contains cities which are the envy
of the world; the latter is making rapid strides, and its cities bid
fair to become some of greatest in the world. These grand results would
never have been brought about had not those mighty minds stepped forward
and proclaimed to a bigoted world their heartfelt convictions and total
disagreement with the beliefs of the day. Many good men have suffered
both persecution and torment that the truth might be found and made
known; and we of the present day live to enjoy the fruits of their
ardour and perseverance. Surely we should not be ungrateful, and forget
the good done to us in the past. We should not be satisfied with the
possession of truths that have been made known to us, but should strive
with all our energies, to imitate the good example set us, and use our
best endeavours to search for truth far and wide, not keeping it
selfishly to ourselves, as the miser does his gold, letting it lay by,
of no use to anyone, when we have obtained possession of it, but making
it known to all; let this be our motto: ​
Let Truth flash like the lightning, on, on, from shore to shore;
Let all assist its progress, till time shall be no more.
We can scarcely mention a discovery of any importance whatever, that has
not turned of advantage to man. Each new invention or discovery leads to
another; the discoveries of electricity led to the electric telegraph;
the electric telegraph led to the telephone, and evolved from this we
have had the phonograph, microphone, and other great triumphs, the bare
supposition of which, a few years back, would have been looked upon as
the mental wanderings of a maniac, or at least, as "castles building in
the air." Man has far more opportunities of aiding in the advancement of
truth at the present time than he has ever had before. With the aid of
the printing press and the newspapers, ideas can be exchanged between
one party and another, and he who searches for the truth may find it by
these means in many things; but as we have before remarked, he must not
think himself infallible, but must use extreme care in drawing his
conclusions; above all, he must avoid that great enemy to
truth—Prejudice; let him overcome this, and he need not fear the
results. Those modern outgrowths of civilization and experience, namely;
Business, Commerce, Politics, and Law, are always capable of improvement
and extension. We find them now, not applied to the advantages of one
party and the disadvantages of another, to anything like the extent that
they formerly were; for man is gradually, though surely, recognising the
rights of others besides himself. And we hope, and believe, a time will
come when prejudice shall be almost forgotten, and man's mind shall be
free to wander through the broad paths of knowledge and enlightenment.
Reviewing what we have said, we note, that a correct knowledge of truth,
as we have endeavoured to show, is absolutely necessary to man's
welfare; we have shown the evil results of his not exercising his
intellectual faculties, by reference to his state during the Middle
Ages. We have shown that it is necessary he should observe, carefully
taking note of the smallest particulars, enquiring far and wide amongst
parties of every ​opinion, either verbally, or by the use of books and
papers; and that when he does get the information, he should carefully
consider in his mind what value it has, and whether he cannot, if it be
imperfect, supplant it by something better, or, at least, endeavour to
improve it, that the truth may be more certain, and more reliable for
future ages to build their knowledge upon.
If, as we believe, we have given a reasonably fair exposition of our
text, our labours will not be in vain. We have honestly stated what we
believe to be the truth, hoping earnestly that others may follow in our
footsteps, finishing that which we may not have completed,and correcting
any errors of our judgment by careful and impartal investigation, and
thorough enquiry into the Truth.