When
I applied mine heart to know wisdom, and to see the business that is done upon
the earth; then I beheld all the work of God, that a man cannot find out the
work that is done under the sun; because though a man labor to seek it out, yet
he shall not find it; yea, further, though a wise man think to know it, yet
shall he not be able to find it.
The
writings of Solomon are very much taken up with reflections upon human nature,
and human life; to which he hath added, in this book, reflections upon the
constitution of things. And it is not improbable, that the little satisfaction,
and the great difficulties he met in his researches into the general
constitution of nature, might be the occasion of his confining himself, so much
as he hath done, to life and conduct. However, upon that joint review he
expresses great ignorance of the works of God, and the method of his providence
in the government of the world; great labor and weariness in the search and
observation he had employed himself about; and great disappointment, pain, and
even vexation of mind, upon that which he had remarked of the appearances of
things, and of what was going forward upon this earth. This whole review and
inspection, and the result of it, sorrow, perplexity, a sense of his necessary
ignorance, suggests various reflections to his mind. But, notwithstanding all
this ignorance and dissatisfaction, there is somewhat, upon which he assuredly
rests and depends; somewhat, which is the conclusion of the whole matter, and
the only concern of man. Following this his method and train of reflection, let
us consider,
I.
The assertion of the text, the ignorance of man; that the wisest and most
knowing cannot comprehend the ways and works of God: and
then,
II.
What are the just consequences of this observation and knowledge of our own
ignorance, and the reflections which it leads us to.
I.
The wisest and most knowing cannot comprehend the works of God, the methods and
designs of his providence in the creation and government of the
world.
Creation
is absolutely and entirely out of our depth, and beyond the extent of our utmost
reach. And yet it is as certain that God made the world, as it is certain that
effects must have a cause. It is indeed in general no more than effects, that
the most knowing are acquainted with: for as to causes, they are as entirely in
the dark as the most ignorant. What are the laws by which matter acts upon
matter, but certain effects; which some, having observed to be frequently
repeated, have reduced to general rules? The real nature and essence of beings
likewise is what we are altogether ignorant of. All these things are so entirely
out of our reach, that we have not the least glimpse of them. And we know little
more of ourselves, than we do of the world about us: how we were made, how our
being is continued and preserved, what the faculties of our minds are, and upon
what the power of exercising them depends. "I am fearfully and wonderfully made:
marvellous are thy works, and that my soul knoweth right well." Our own nature, and the objects we are
surrounded with, serve to raise our curiosity; but we are quite out of a
condition of satisfying it. Every secret which is disclosed, every discovery
which is made, every new effect which is brought to view, serves to convince us
of numberless more which remain concealed, and which we had before no suspicion
of. And what if we were acquainted with the whole creation, in the same way and
as thoroughly as we are with any single object in it? What would all this
natural knowledge amount to? It
must be a low curiosity indeed which such superficial knowledge could satisfy.
On the contrary, would it not serve to convince us of our ignorance still, and
to raise our desire of knowing the nature of things themselves; the author, the
cause and the end of them?
As
to the government of the world: though from consideration of the: final causes
which come within our knowledge; of characters, personal merit and demerit; of
the favor and disapprobation, which respectively are due and belong to the
righteous and the wicked, and which, therefore, must necessarily be in a mind
which sees things as they really are; though, I say, from hence we may know
somewhat concerning the designs of Providence in the government of the world,
enough to enforce upon us religion and the practice of virtue; yet, since the
monarchy of the universe is a dominion unlimited in extent, and everlasting in
duration, the general system of it must necessarily be quite beyond our
comprehension. And since there
appears such a subordination and reference of the several parts to each other,
as to constitute it properly one administration or government, we cannot have a
thorough knowledge of any part without knowing the whole. This surely should convince us, that we
are much less competent judges of the very small part which comes under our
notice in the world, than we are apt to imagine. "No heart can think upon these
things worthily: and who is able to conceive his way? It is a tempest which no
man can see: for the most part of his works are hid. Who can declare the works
of his justice? For his covenant is afar off, and the trial of: all things is in
the end;" i. e. the dealings of God with the children of men are not yet
completed, and cannot be judged of by that part which is before us. "So that a
man cannot say, This is worse than that: for in time they shall be well
approved. Thy faithfulness, 0 Lord, reacheth unto the clouds; thy righteousness
standeth like the strong mountains; thy judgments are like the great deep. He
hath made every thing beautiful in his time: also he hath set the world in their
heart; so that no man can find out the work that God maketh from the beginning
to the end." And thus St Paul concludes a long argument upon the various
dispensations of Providence: "O the depth of the riches, both of the wisdom and
knowledge of God! How unsearchable are his judgments, and his ways past finding
out! For who hath
known
the mind of the Lord? "
Thus,
the scheme of Providence, the ways and works of God, are too vast, of too large
extent for our capacities. There is, as I may speak, such an expanse of power,
and wisdom, and goodness, in the formation and government of the world, as is
too much for us to take in or comprehend. Power, and wisdom, and goodness, are
manifest to us in all those works of God which come within our view: but there
are likewise infinite stores of each poured forth throughout the immensity of
the creation; no part of which call be thoroughly understood, without taking in
its reference and respect to the whole: and this is what we have not faculties
for. And as the works of God, and
his scheme of government are above our capacities thoroughly to comprehend; so
there possibly may be reasons which originally made it fit that many things
should be concealed from us, which we have perhaps natural capacities of
understanding; many things concerning the designs, methods, and ends of divine
Providence in the government of the world. There is no manner of absurdity in
supposing a veil on purpose drawn over some scenes of infinite power, wisdom,
and goodness, the sight of which 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 it 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 (1);"
have become Christians and obeyed the gospel, upon less sensible evidence, than
that which Thomas, to whom he is speaking, insisted upon.
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 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
creatures.
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 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 are
(2).
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 to direct Our lives to: an end, which the most
knowing may fail of, and the most ignorant arrive at. "The secret things belong
unto the Lord our God: but those things which are revealed belong unto us, and
to our children for ever, that we may do all the words of this law." Which
reflection of Moses, put in general terms, is, that the only knowledge which is
of any avail to us, is that which teaches us our duty, or assists us in the
discharge of it. The economy of the universe, the course of nature, almighty
power exerted in the creation and government of the world, is out of our reach.
What would be the consequence, if we could really get an insight into these
things, is very uncertain; whether it would assist us in, or divert us from,
what we have to do in this present state. If then there be a sphere of
knowledge, of contemplation and employment, level to our capacities, and of the
utmost importance to us; we ought surely to apply ourselves with all diligence
to this our, proper business, and esteem every thing else nothing, nothing as to
us, in comparison of it. Thus Job, discoursing of natural knowledge, how much it
is above us, and of wisdom in general, says, "God understandeth the way thereof,
and he knoweth the place thereof. And unto man he said, Behold, the fear of the
Lord, that is wisdom, and to depart from evil is understanding." Other orders of
creatures may perhaps be let into the secret counsels of heaven, and have the
designs and methods of Providence, in the creation and government of the world,
communicated to them: but this does not belong to our rank or condition. "The
fear of the Lord, and to depart from evil," is the only wisdom which man should
aspire after, as his work and business. The same is said, and with the same
connexion and context, in the conclusion of the book of Ecclesiastes. Our
ignorance, and the little we can know of other things, affords a reason why we
should not perplex ourselves about them; but no way invalidates that which is
the "conclusion of the whole matter, Fear God, and keep his commandments; for
this is the whole concern of man." So that Socrates was not the first who
endeavored to draw men off from laboring after, and laying stress upon other
knowledge, in comparison of that which related to morals. Our province is virtue
and religion, life and manners; the science of improving the temper, and making
the heart better. This is the field assigned us to cultivate: how much it has
lain neglected is indeed astonishing. Virtue is demonstrably the happiness of
man; it consists in good actions, proceeding from a good principle, temper, or
heart. Overt acts are entirely in our power. What remains is, that we learn to
keep our heart; to govern and regulate our passions, mind, affections: that so
we may be free from the impotencies of fear, envy, malice, covetousness,
ambition; that we may be clear of these, considered as vices seated in the
heart, considered as constituting a general wrong temper: from which general
wrong frame of mind, all the mistaken pursuits, and far the greatest part of the
unhappiness of life, proceed. He who should find out one rule to assist us in
this work, would deserve infinitely better of mankind, than all the improvers of
other knowledge put together.
Lastly,
Let us adore that infinite wisdom, and power, and goodness, which is above our
comprehension. "To whom hath the root of wisdom been revealed? or who hath known
her wise counsels? there is one wise and greatly to be feared; the Lord sitting
upon his throne. He created her,
and saw her, and numbered her, and poured her out upon all his works." If It be
thought a considerable thing, to be acquainted with a few, a very few, of the
effects of infinite power and wisdom: the situatlon, bigness, and revolution of
some of the heavenly bodies; what sentiments should our minds be filled with
concerning him, who appointed to each its place, and measure, and sphere of
motion, all which are kept with the most uniform constancy? "Who stretched out
the heavens, and telleth the number of the stars, and calleth them all by their
names. Who laid the foundations of the earth, who comprehendeth the dust of it
in a measure and weigheth the mountains in scales, and the hills in a balance."
And, when we have recounted all the appearances which come within our view, we
must add, "Lo, these are part of his ways; but how little a portion is heard of
him? Canst thou by searching find out God?
Canst thou find out the Almighty unto perfection? It is as high as
heaven; what canst thou do? Deeper than hell; what canst thou
know?"
The
conclusion is, that in all lowliness of mind we set lightly by ourselves: that
we form our temper to an implicit submission to the Divine Majesty; beget within
ourselves an absolute resignation to all the methods of his providence, in his
dealings with the children of men: that, in the deepest humility of our souls,
we prostrate ourselves before, him and join in that celestial song, "Great and
marvellous are thy works, Lord God Almighty! Just and true are thy ways, thou
King of saints! Who shall not fear thee, 0 Lord, and glorify thy
name?"
1 John xx. 29.
2 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 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
carryon 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 disproportion: 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 were. 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.