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might some way or other strike us too strongly; or that better ends are designed and served by their being concealed, than could be by their being exposed to our knowledge. The Almighty may cast clouds and darkness round about him, for reasons and purposes of which we have not the least glimpse or conception.

However, it is surely reasonable, and what might have been expected, that creatures in some stage of their being, suppose in the infancy of it, should be placed in a state of discipline and improvement, where their patience and submission is to be tried by afflictions, where temptations are to be resisted, and difficulties gone through in the discharge of their duty. Now, if the greatest pleasures and pains of the present life may be overcome and suspended, as they manifestly may, by hope and fear, and other passions and affections; then the evidence of religion, and the sense of the consequences of virtue and vice, might have been such, as entirely in all cases to prevail over those afflictions, difficulties, and temptations; prevail over them so, as to render them absolutely none at all. But the very notion itself now mentioned, of a state of discipline and improvement, necessarily excludes such sensible evidence and conviction of religion, and of the consequences of virtue and vice. Religion consists in submission and resignation to the divine will. Our condition in this world is a school of exercise for this temper : and our ignorance, the shallowness of our reason, the temptations, difficulties, afflictions, which we are exposed to, all equally contribute to make it so. The general observation may be carried on; and whoever will attend to the thing will plainly see, that less sensible evidence, with less difficulty in practice, is the same, as more sensible evidence, with greater difficulty in practice. Therefore difficulties in speculation as much come into the notion of a state of discipline, as difficulties in practice: and so the same reason or account is to be given of both. Thus, though it is indeed absurd to talk of the greater merit of assent, upon little or no evidence, than upon demonstration; yet

the strict discharge of our duty, with less sensible evidence, does imply in it a better character, than the same diligence in the discharge of it upon more sensible evidence. This fully accounts for and explains that assertion of our Saviour, "Blessed are they that have not seen, and yet have believed; "* have become Christians and obeyed the gospel, upon less sensible evidence, than that which Thomas, to whom he is speaking, insisted


But after all, the same account is to be given, why we were placed in these circumstances of ignorance, as why nature has not furnished us with wings: namely, that we were designed to be inhabitants of this earth. I am afraid we think too highly of ourselves of our rank in the creation, and of what is due to us. What sphere of action, what business is assigned to man, that he has not capacities and knowledge fully equal to? It is manifest he has reason, and knowledge, and faculties, superior to the business of the present world: faculties which appear superfluous, if we do not take in the respect which they have to somewhat further, and beyond it. If to acquire knowledge were our proper end, we should indeed be but poorly provided but if somewhat else be our business and duty, we may, notwithstanding our ignorance, be well enough furnished for it; and the observation of our ignorance may be of assistance to us in the discharge of it.


II. Let us then consider, what are the consequences of this knowledge and observation of our own ignorance, and the reflection it leads us to.

First, We may learn from it, with what temper of mind a man ought to inquire into the subject of religion; namely, with expectation of finding difficulties, and with a disposition to take up and rest satisfied with any evidence whatever which is real.

He should beforehand expect things mysterious, and such as he will not be able thoroughly to comprehend, or

* John xx. 29.

go to the bottom of. To expect a distinct comprehensive view of the whole subject, clear of difficulties and objections, is to forget our nature and condition; neither of which admit of such knowledge, with respect to any science whatever. And to inquire with this expectation, is not to inquire as a man, but as one of another order of


Due sense of the general ignorance of man would also beget in us a disposition to take up and rest satisfied with any evidence whatever, which is real. I mention this as the contrary to a disposition, of which there are not wanting instances, to find fault with and reject evidence, because it is not such as was desired. If a man were to walk by twilight, must he not follow his eyes as much as if it were broad day and clear sunshine? or, if he were obliged to take a journey by night, would he not "give heed to any light shining in the darkness, till the day should break and the day-star arise?" It would not be altogether unnatural for him to reflect, how much better it were to have day-light: he might perhaps have great curiosity to see the country round about him: he might lament that the darkness concealed many extended prospects from his eyes, and wish for the sun to draw away the veil: but how ridiculous would it be to reject with scorn and disdain the guidance and direction which that lesser light might afford him, because it was not the sun itself! If the make and constitution of man, the circumstances he is placed in, or the reason of things, affords the least hint or intimation that virtue is the law he is born under, scepticism itself should lead him to the most strict and inviolable practice of it; that he may not make the dreadful experiment, of leaving the course of life marked out for him by nature, whatever that nature be, and entering paths of his own, of which he can know neither the dangers nor the end. For, though no danger be seen, yet darkness, ignorance, and blindness, are no manner of security.

Secondly, Our ignorance is the proper answer to many

things which are called objections against religion; particularly, to those which arise from the appearances of evil and irregularity in the constitution of nature, and the government of the world. In all other cases it is thought necessary to be thoroughly acquainted with the whole of a scheme, even one of so narrow a compass as those which are formed by men, in order to judge of the goodness or badness of it: and the most slight and superficial view of any human contrivance comes abundantly nearer to a thorough knowledge of it, than that part which we know of the government of the world, does to the general scheme and system of it; to the whole set of laws by which it is governed. From our ignorance of the constitution of things, and the scheme of Providence in the government of the world; from the reference the several parts have to each other, and to the whole; and from our not being able to see the end and the whole; it follows, that however perfect things are, they must even necessarily appear to us otherwise, less perfect than they



*Suppose some very complicated piece of work, some system or constitution, formed for some general end, to which each of the parts had a reference. The perfection or justness of this work or constitution would consist, in the reference and respect which the several parts have to the general design. This reference of parts to the general design may be infinitely various, both in degree and kind. Thus, one part may only contribute and be subservient to another; this to a third; and so on through a long series, the last part of which alone may contribute immediately and directly to the general design. Or a part may have this distant reference to the general design, and may also contribute immediately to it. For instance: If the general design or end, for which the complicated frame of nature was brought into being, is happiness; whatever affords present satisfaction, and likewise tends to carry on the course of things, hath this double respect to the general design. Now, suppose a spectator of that work or constitution was in a great measure ignorant of such various reference to the general end, whatever that end be; and that, upon a very slight and partial view which he had of the work, several things appeared to his eye as disproportionate and wrong; others, just and beautiful: what would he gather from these appearances? He would immediately conclude there was a probability, if he could see the whole reference of the parts appearing wrong to the general design, that this would destroy the appearance of wrongness and dispropor

Thirdly, Since the constitution of nature, and the methods and designs of Providence, in the government of the world, are above our comprehension, we should acquiesce in, and rest satisfied with our ignorance, turn our thoughts from that which is above and beyond us, and apply ourselves to that which is level to our capacities, and which is our real business and concern. Knowledge is not our proper happiness. Whoever will in the least attend to the thing will see, that it is the gaining, not the having of it, which is the entertainment of the mind. Indeed, if the proper happiness of man consisted in knowledge, considered as a possession or treasure, men who are possessed of the largest share would have a very ill time of it, as they would be infinitely more sensible than others, of their poverty in this respect. Thus, "He who increases knowledge would" eminently "increase sorrow." Men of deep research and curious inquiry should just be put in mind, not to mistake what they are doing. If their discoveries serve the cause of virtue and religion, in the way of proof, motive to practice, or assistance in it; or if they tend to render life less unhappy, and promote its satisfaction; then they are most usefully employed. But bringing things to light, alone and of itself, is of no manner of use, any otherwise than as an entertainment or diversion. Neither is this at all amiss, if it does not take up the time which should be employed in better works. But it is evident that there is another mark set up for us to aim at; another end appointed us


tion but there is no probability, that the reference would destroy the particular right appearances, though that reference might show the things already appearing just, to be so likewise in a higher degree or another manner. There is a probability, that the right appearances were intended: there is no probability, that the wrong appearances We cannot suspect irregularity and disorder to be designed. The pillars of a building appear beautiful; but their being likewise its support does not destroy that beauty: there still remains a reason to believe that the architect intended the beautiful appearance, after we have found out the reference, support. It would be reasonable for a man of himself to think thus, upon the first piece of architecture he


ever saw.

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