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The Sermons of John Wesley

John Wesley (1703-1791) founded Methodism. A prolific writer, he printed several volumes of his sermons during his lifetime. The published sermons either were rewritten from ones that he had  preached or were written specifically for print.

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The Imperfection of Human Knowledge

By John Wesley

Sermon 69

(text from the 1872 edition - Thomas Jackson, editor)

(Page 1 of 2)


We know in part. 1 Corinthians 13:9

I. How astonishingly little do we know of God!

II. Are we not better acquainted with his works of providence, than with his works of creation?

III. Are we able to search out his works of grace any more than his works of providence?

IV. Several valuable lessons we may learn from a deep consciousness of this our own ignorance.

1. The desire of knowledge is an universal principle in man, fixed in his inmost nature. It is not variable, but constant in every rational creature, unless while it is suspended by some stronger desire. And it is insatiable: "The eye is not satisfied with seeing, nor the ear with hearing;" neither the mind with any degree of knowledge which can be conveyed into it. And it is planted in every human soul for excellent purposes. It is intended to hinder our taking up our rest in anything here below; to raise our thoughts to higher and higher objects, more and more worthy our consideration, till we ascend to the Source of all knowledge and all excellence, the all-wise and all-gracious Creator.

2. But although our desire of knowledge has no bounds, yet our knowledge itself has. It is, indeed, confined within very narrow bounds; abundantly narrower than common people imagine, or men of learning are willing to acknowledge: A strong intimation, (since the Creator doeth nothing in vain,) that there will be some future state of being, wherein that now insatiable desire will be satisfied, and there will be no longer so immense a distance between the appetite and the object of it.

3. The present knowledge of man is exactly adapted to his present wants. It is sufficient to warn us of, and to preserve us from, most of the evils to which we are now exposed; and to procure us whatever is necessary for us in this our infant state of existence. We know enough of the nature and sensible qualities of the things that are round about us, so far as they are subservient to the health and strength of our bodies; we know how to procure and prepare our food; we know what raiment is fit to cover us; we know how build our houses, and to furnish them with all necessaries and conveniences; we know just as much as is conducive to our living comfortably in this world: But of innumerable things above, below, and round about us, we know little more than that they exist. And in this our deep ignorance is seen the goodness as well as the wisdom of God, in cutting short his knowledge on every side, on purpose to "hide pride from man."

4. Therefore it is, that by the very constitution of their nature, the wisest of men "know" but "in part." And how amazingly small a part do they know, either of the Creator, or of his works! This is a very needful but a very unpleasing theme; for "vain man would be wise." Let us reflect upon it for awhile. And may the God of wisdom and love open our eyes to discern our own ignorance!


I.

1. To begin with the great Creator himself. How astonishingly little do we know of God! -- How small a part of his nature do we know of his essential attributes! What conception can we form of his omnipresence? Who is able to comprehend how God is in this and every place? How he fills the immensity of space? If philosophers, by denying the existence of a vacuum, only meant that there is no place empty of God, that every point of infinite space is full of God, certainly no man could call it in question. But still, the fact being admitted what is omnipresence or ubiquity? Man is no more able to comprehend this, than to grasp the universe.

2. The omnipresence or immensity of God, Sir Isaac Newton endeavours to illustrate by a strong expression, by terming infinite space, "the Sensorium of the Deity." And the very Heathens did not scruple to say, "All things are full of God:" Just equivalent with his own declaration: -- "Do not I fill heaven and earth? saith the Lord." How beautifully does the Psalmist illustrate this! "Whither shall I flee from thy presence? If I go into the heaven, thou art there: If I go down to hell, thou art there also. If I take the wings of the morning, and remain in the uttermost parts of the sea even there thy hand shall find me, and thy right hand shall hold me." But, in the mean time, what conception can we form, either of his eternity or immensity? Such knowledge is too wonderful for us: We cannot attain unto it.

3. A second essential attribute of God is eternity. He existed before all time. Perhaps we might more properly say, He does exist from everlasting to everlasting. But what is eternity? A celebrated author says, that the Divine eternity is vitae interminabilis tota simul et perfecta possessio: "The at once entire and perfect possession of never-ending life." But how much wiser are we for this definition? We know just as much of it as we did before. "The at once entire and perfect possession!" Who can conceive what this means?

4. If indeed God had stamped (as some have maintained) an idea of himself on every human soul, we must certainly have understood something of these, as well as his other attributes; for we cannot suppose he would have impressed upon us either a false or an imperfect idea of himself; but the truth is, no man ever did, or does now, find any such idea stamped upon his soul. The little which we do know of God, (expect what we receive by the inspiration of the Holy One) we do not gather from any inward impression, but gradually acquire from without. "The invisible things of God," if they are known at all, "are known from the things that are made;" not from what God hath written in our hearts, but from what he hath written in all his works.

5. Hence then, from his works, particularly his works of creation, we are to learn the knowledge of God. But it is not easy to conceive how little we know even of these. To begin with those that are at a distance: Who knows how far the universe extends? What are the limits of it? The morning stars can tell, who sang together when the lines of it were stretched out, when God said, "This be thy circumference, O world!" But all beyond the fixed stars is utterly hid from the children of men. And what do we know of the fixed stars? Who telleth the number of them? even that small portion of them that, by their mingled light, form what we call, "the milky way?" And who knows the use of them? Are they so many suns that illuminate their respective planets? Or do they only minister to this, (as Mr. Hutchinson supposes) and contribute, in some unknown way, to the perpetual circulation of light and spirit? Who knows what comets are? Are they planets not fully formed? Or planets destroyed by a conflagration? Or are they bodies of a wholly different nature, of which we can form no idea? Who can tell what is the sun? Its use we know; but who knows of what substance it is composed? Nay, we are not yet able to determine, whether it be fluid or solid! Who knows what is the precise distance of the sun from the earth? Many astronomers are persuaded it is a hundred millions of miles; others, that it is only eighty-six millions, though generally accounted ninety. But equally great men say, it is no more than fifty; some of them, that it is but twelve: Last comes Dr. Rogers, and demonstrates that it is just two millions nine hundred thousand miles! So little do we know even of this glorious luminary, the eye and soul of the lower world! And just as much of the planets that surround him; yea, of our own planet, the moon. Some indeed have discovered

River and mountains on her spotty globe;

yea, have marked out all her seas and continents! -- But after all, we know just nothing of the matter. We have nothing but mere uncertain conjecture concerning the nearest of all the heavenly bodies.

6. But let come to the things that are still nearer home, and inquire what knowledge we have of them. How much do we know of that wonderful body, light? How is it communicated to us? Does it flow in a continued stream from the sun? Or does the sun impel the particles next his orb, and so on and on, to the extremity of his system? Again: Does light gravitate or not? Does it attract or repel other bodies? Is it subject to the general laws which obtain in all other matter? Or is it a body sui generis, altogether different from all other matter? Is it the same with electric fluid, and others arrest its course? Why is the phial capable of being charged to such a point, and no farther? A thousand more questions might be asked on this head, which no man living can answer.

7. But surely we understand the air we breathe, and which encompasses us on every side. By that admirable property of elasticity, it is the general spring of nature. But is elasticity essential to air, and inseparable from it? Nay, it has lately proved, by numberless experiments, that air may be fixed, that is, divested of its elasticity, and generated or restored to it again. Therefore it is no otherwise elastic, than as it is connected with electric fire. And is not this electric or ethereal fire, the only true essential elastic in nature? Who knows by what power dew, rain, and all other vapours rise and fall in the air? Can we account for the phenomenon of them upon the common principles? Or must we own, with a late ingenious author, that those principles are utterly insufficient; and that they cannot be rationally accounted for, but upon the principle of electricity?

8. Let us now descend to the earth which we tread upon, and which God has peculiarly given to the children of men. Do the children of men understand this? Suppose the terraqueous globe to be seven or eight thousand miles in diameter, how much of this do we know? Perhaps a mile or two of its surface: So far the art of man has penetrated. But who can inform us, what lies beneath the region of stones, metals, minerals, and other fossils? This is only a thin crust, which bears an exceeding small proportion to the whole. Who can acquaint us with the inner parts of the globe? Whereof do these consist? Is there a central fire, a grand reservoir, which not only supplies the burning mountains, but also ministers (though we know not how) to the ripening of gems and metals; yea, and perhaps to the production of vegetables, and the well-being of animals too? Or is the great deep still contained in the bowels of the earth? A central abyss of waters? Who hath seen? Who can tell? Who can give any solid satisfaction to a rational inquirer?

9. How much of the very surface of the globe is still utterly unknown to us! How very little do we know of the polar regions, either north or south, either in Europe or Asia! How little of these vast countries, the inland parts either of Africa or America! Much less do we know what is contained in the broad sea, the great abyss, which covers so large a part of the globe. Most of its chambers are inaccessible to man, so that we cannot tell how they are furnished. How little we know of those things on the dry land which fall directly under our notice! Consider even the most simple metals or stones: How imperfectly are we acquainted with their mature and properties! Who knows what it is that distinguishes metals from all other fossils? It is answered, "Why, they are heavier." Very true; but what is the cause of their being heavier? What is the specific difference between metals and stones? or between one metal and another? Between gold and silver? Between tin and lead? It is all mystery to the sons of men.

10. Proceed we to the vegetable kingdom. Who can demonstrate that the sap, in any vegetable, performs a regular circulation through its vessels, or that it does not? Who can point out the specific difference between one kind of plant and another? Or the peculiar, internal conformation and disposition of their component parts? Yea, what man living thoroughly understands the nature and properties of any one plant under heaven?

11. With regard to animals: Are microscopic animals, so called, real animals or no? If they are, are they not essentially different from all other animals in the universe, as not requiring any food, not generating or being generated? Are they no animals at all, but merely inanimate particles of matter, in a state of fermentation? How totally ignorant are the most sagacious of men touching the whole affair of generation! Even the generation of men. In the book of the Creator, indeed, were all our members written, "which day by day were fashioned, when as yet were none of them:" But what means was the first motion communicated to the punctum saliens? When, and how, was the immortal spirit superadded to the senseless clay? It is mystery all: And we can only say, "I am fearfully and wonderfully made."

12. With regard to insects, many are the discoveries which have been lately made. But how little is all that is discovered yet, in comparison of what is undiscovered! How many millions of them, by their extreme minuteness, totally escape all our inquiries! And, indeed, the minute parts of the largest animals elude our utmost diligence. Have we a more complete knowledge of fishes that we have of insects? A great part, if not the greatest part, of the inhabitants of the waters are totally concealed from us. It is probable, the species of sea-animals are full as numerous as the land-animals. But how few of them are known to us! And it is very little we know of those few. With birds we are a little better acquainted: And, indeed, it is but a little. For of very many we now hardly anything more than their outward shape. We now a few of the obvious properties of other, chiefly those that frequent our houses. But we have not a thorough, adequate knowledge even of them. How little do we now of beasts! We do not know whence the different tempers and qualities arise, not only in different species of them, but in individuals of the same species; yea, and frequently in those who spring from the same parents, the same both male and female animal. Are they mere machines? Then they are incapable either of pleasure or pain. Nay, they can have no senses; they neither see nor hear; they neither taste nor smell. Much less can they now, or remember, or move, any otherwise than they are impelled from without. But all this, as daily experiments show, is quite contrary to the matter of fact.

13. Well; but if we know nothing else, do not we know ourselves? Our bodies and our souls? What is our soul? It is a spirit, we know. But what is a spirit? Here we are at a full stop. And where is the soul lodged? In the pineal gland, in the whole brain, in the heart, in the blood, in any single part of the body, or (if any one can understand those terms) "all in all, and all in every part?" How is the soul united to the body? A spirit or a clod? What is the secret, imperceptible chain that couples them together? Can the wisest of men give a satisfactory answer to any one of these plain questions?

And as to our body itself, how little do we know! During a night's sleep, a healthy man perspires one part in four less when he sweats, than when he does not. Who can account for this? What is flesh? That of the muscles in particular? Are the fibres that compose it of a determinate size, so that they can be divided only so far? Or are they resolvable in infinitum? How does a muscle act? By being inflated, and consequently shortened? But what is it inflated with? If with blood, how and whence comes that blood? And whither does it go, the moment the muscle is relaxed? Are the nerves pervious or solid? How do they act? By vibration or transmission of the animal spirits? Who knows what the animal spirits are? Are they electric fire? What is sleep? Wherein does it consist? What is dreaming? How can we know dreams from waking thoughts? I doubt no man knows. O how little do we know even concerning the whole creation of God?

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