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," John xx. 29; 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
