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 would 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 favour 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 this 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 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 can-
