Serm. Whole; it follows, that however perfect XV. Things are, they must even neceffarily appear to us otherwise, lefs perfect than they are *. Thirdly, Suppofe fome very complicated Peice of Work, fome Syftem or Conftitution, formed for fome general End, to which each of the Parts had a Reference. The Perfection or Juftness of this Work or Conflitution would confift in the Reference and Refpect, which the feveral Parts have to the general De. fign. This Reference of Parts to the general Defign may be infinitely various, both in Degree and Kind.: Thus one Part may only contribute and be fubfervient to another; this to a third; and fo on through a long Series, the laft Part of which alone may contribute immediately and directly to the general Defign. Or a Part may have this diftant Reference to the general Defign, and may also contribute immediately to it. For Inftance, if the general Design or End, for which the complicated Frame of Nature was brought intoBeing, isHappiness; whatever affords prefent Satisfaction, and likewise tends to carry on the Course of Things, hath this double Respect to the general Defign. Now fuppofe a Spectator of that Work or Conftitution was in a great Measure ignorant of this Reference; and that, upon a very flight and partial View which he had of the Work, feveral Things appeared to his Eye difproportionate and wrong; others, juft and beautiful : What would a reasonable Man gather from thefe Appearances? He would immediately conclude there was a Probability, if he could fee the whole Reference of the Parts appearing wrong to the general Defign, that this would destroy the Appearance of Wrongness and Disproportion: But there is no Probability, that the Reference would deftroy the particular right Appearances; though that Reference might fhew the things already appearing juft, to be fo likewife in an higher Degree or another Manner. There is a Probability, that the right Appearances were intended; there is noProbability, that the wrong Appearances were. We cannot fufpe&t Irregularity and Disorder to be defigned. The Pillars of a Building appear beautiful; but Thirdly, Since the Conftitution of Na- Serm. ture, and the Methods and Designs of Pro- XV. vidence in the Government of the World, are above our Comprehenfion, we should acquiefce in, and reft satisfied with our Ignorance; turns 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 Bufinefs and Concern. Knowledge is not the proper Happiness of Humane Nature: Whoever will in the leaft attend to the thing will fee, that 'tis the Gaining, not the Having of it, which is the Entertainment of the Mind. Indeed, if the proper Happiness of Man confifted in Knowledge confidered as a Poffeffion or Treasure, Men who are poffeffed of the largest Share would have a very ill Time of it; as they would be infinitely more fenfible than others, of their Poverty in this Refpect. Thus He who increafes Knowledge would eminently increase Sorrow. Men of deep Research and curious Inquiry fhould just be put in Mind, not to mistake what they are doing. If their DiscoX 2 veries their being likewife its Support does not deftroy that Beauty : There ftill 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 firft Peice of Architecture he ever faw. Serm. veries ferve the Caufe of Virtue and Religion, XV. in the way of Proof, Motive to Practice, or Affiftance in it; or if they tend to render Life lefs unhappy, and promote its Satisfactions; then they are most usefully employed: But bringing Things to Light, alone and of itfelf, is of no manner of Ufe, any otherwise than as an Entertainment or Diverfion. Neither is This at all amifs, if it does not take up the Time which fhould be employed in better Work. But it is evident that there is another Mark fet 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 moft Ignorant arrive at. The fecret things belong unto the Lord our God; but thofe 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 Mofes, put in general Terms, is, that the only Knowledge, which is of any Avail to us, is that which teaches us our Duty, or affifts us in the Discharge of it. The Oeconomy of the Univerfe, the Course of Nature, Almighty Power exerted in the Cre ation and Government of the World, is our of our Reach: What would be the Confequence if we could really get an Infight into thefe these Things is very uncertain, whether it Serm. would affift us in, or divert us from what we XV. have to do in this prefent 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 furely 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, fays, God underftandeth the Way thereof, and He knoweth the Place thereof. And unto Man He faid, Behold, the Fear of the Lord, that is Wifdom, and to depart from Evil is UnderStanding. Other Orders of Creatures may perhaps be let into the fecret Counfels 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 fhould aspire after, as His Work and Bufinefs. The fame is faid, and with the fame Connection and Context, in the Conclufion of the Book of Ecclefiaftes. Our Igno rance, Serm. rance, and the little we can know of other XV. Things, affords a Reason why we should not perplex ourselves about them; but no way invalidates that which is the Conclufion 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 endeavoured to draw Men off from labouring after, and laying Strefs 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 affigned us to cultivate: How much it has lain neglected is indeed astonishing. Virtue is demonftrably the Happiness of Man: It confifts in good Actions proceeding from a good Principle, Temper or Heart. Overt-Acts are intirely in our Power: What remains is, that we learn to keep our Heart; to govern and regulate our Paffions, Mind, Affections; that fo we may be free from the Impotencies of Fear, Envy, Malice, Covetoufness, Ambition; that we may be clear of these, considered as Viccs feated in the Heart, confidered as conftituting a general wrong Temper; from which general wrong Frame of Mind, all the |