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 satisfactions; 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 everything 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, this 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 connection 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 endeavoured to draw men off from labouring 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.