us but imperfect notions of wisdom and power; much less of his Being, in whom they reside. I am not speaking of any fanciful notion of seeing all things in God; but only representing to you, how much an higher object to the understanding an infinite Being himself is, than the things which he has made: and this is no more than saying that the Creator is superior to the works of his hands.

[29] This may be illustrated by a low example. Suppose a machine, the sight of which would raise, and discoveries in its contrivance gratify, our curiosity: the real delight, in this case, would arise from its being the effect of skill and contrivance. This skill in the mind of the artificer would be an higher object, if we had any senses or ways to discern it. For, observe, the contemplation of that principle, faculty, or power which produced any effect, must be an higher exercise of the understanding, than the contemplation of the effect itself. The cause must be an higher object to the mind than the effect.

[30] But whoever considers distinctly what the delight of knowledge is, will see reason to be satisfied that it cannot be the chief good of man: all this, as it is applicable, so it was mentioned with regard to the attribute of goodness. I say, goodness. Our being and all our enjoyments are the effects of it: just men bear its resemblance: but how little do we know of the original, of what it is in itself? Recall what was before observed concerning the affection to moral characters; which, in how low a degree soever, yet is plainly natural to man, and the most excellent part of his nature: suppose this improved, as it may be improved, to any degree whatever, in the "spirits of just men made perfect," and then suppose that they had a real view of that "righteousness, which is an everlasting righteousness"—of the

conformity of the divine will to the law of truth, in which the moral attributes of God consist-of that goodness in the sovereign Mind, which gave birth to the universe: add, what will be true of all good men hereafter, a consciousness of having an interest in what they are contemplating; suppose them able to say, "This God is our God for ever and ever”would they be any longer to seek for what was their chief happiness, their final good? Could the utmost stretch of their capacities look further? Would not infinite perfect goodness be their very end, the last end and object of their affections; beyond which they could neither have nor desire; beyond which they could not form a wish or thought?

[31] Consider wherein that presence of a friend consists, which has often so strong an effect as wholly to possess the mind and entirely suspend all other affections and regards, and which itself affords the highest satisfaction and enjoyment. He is within reach of the senses. Now, as our capacities of perception improve, we shall have, perhaps by some faculty entirely new, a perception of God's presence with us in a nearer and stricter way; since it is certain he is more intimately present with us than anything else can be. Proof of the existence and presence of any being is quite different from the immediate perception, the consciousness of it. What then will be the joy of heart, which his presence, and "the light of his countenance," who is the life of the universe, will inspire good men with, when they shall have a sensation, that he is the sustainer of their being, that they exist in him; when they shall feel his influence to cheer and enliven and support their frame, in a manner of which we have now no conception? He will be in a literal sense "their strength and their portion for ever."

[32] When we speak of things so much above our comprehension as the employment and happiness of a future state, doubtless it behoves us to speak with all modesty and distrust of ourselves. But the Scripture represents the happiness of that state under the notions of "seeing God, seeing him as he is, knowing as we are known, and seeing face to face." These words are not general nor undetermined, but express a particular determinate happiness. And I will be bold to say, that nothing can account for, or come up to these expressions, but only this, that God himself will be an object to our faculties, that he himself will be our happiness; as distinguished from the enjoyments of the present state, which seem to arise, not immediately from him, but from the objects he has adapted to give us delight.

[33] To conclude: Let us suppose a person tired with care and sorrow and the repetition of vain delights which fill up the round of life; sensible that everything here below in its best estate is altogether vanity. Suppose him to feel that deficiency of human nature, before taken notice of; and to be convinced that God alone was the adequate supply to it. What could be more applicable to a good man in this state of mind, or better express his present wants and distant hopes, his passage through this world as a progress towards a state of perfection, than the following passages in the devotions of the royal prophet? They are plainly in a higher and more proper sense applicable to this, than they could be to anything else. "I have seen an end of all perfection. Whom have I in heaven but thee? And there is none upon earth that I desire in comparison of thee. My flesh and my heart faileth: but God is the strength of my heart, and my portion

for ever. Like as the hart desireth the water-brooks, so longeth my soul after thee, O God. My soul is athirst for God, yea, even for the living God: when shall I come to appear before him? How excellent is thy loving-kindness, O God! and the children of men shall put their trust under the shadow of thy wings. They shall be satisfied with the plenteousness of thy house: and thou shalt give them drink of thy pleasures, as out of the river. For with thee is the well of life; and in thy light shall we see light. Blessed is the man whom thou choosest, and receivest unto thee: he shall dwell in thy court, and shall be satisfied with the pleasures of thy house, even of thy holy temple. Blessed is the people, O Lord, that can rejoice in thee: they shall walk in the light of thy countenance. Their delight shall be daily in thy name, and in thy righteousness shall they make their boast. For thou art the glory of their strength: and in thy loving-kindness they shall be exalted. As for me, I will behold thy presence in righteousness, and when I awake up after thy likeness, I shall be satisfied with it. Thou shalt shew me the path of life; in thy presence is the fulness of joy, and at thy right hand there is pleasure for evermore."

SERMON XV.

UPON THE IGNORANCE OF MAN.

"When I applied mine heart to know wisdom, and to see the business that is done upon the earth: then 1 beheld all the work of God, that a man cannot find out the work that is done under the sun : because though a man labour to seek it out, yet be shall not find it; yea farther, though a wise man think to know it, yet shall be not be able to find it."-ECCLES. viii. 16, 17.

HE writings of Solomon are very much taken up with reflections upon human nature and human life, to which he hath added, in this book, reflections upon the constitution of things. And it is not improbable that the little satisfaction and the great difficulties he met with in his researches into the general constitution of nature, might be the occasion of his confining himself, so much as he hath done, to life and conduct. However, upon that joint review he expresses great ignorance of the works of God, and the method of his providence in the government of the world; great labour and weariness in the search and observation he had employed himself about; and great disappointment,