be said of power. But since wisdom and power are not God, (he is a wise, a powerful Being,) the Divine nature may therefore be a further object to the understanding. It is nothing to observe that our senses give us but an imperfect knowledge of things: effects themselves, if we knew them thoroughly, would give 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 a 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.
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. The skill in the mind of the artificer would be a 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 a higher exercise of the understanding than the contemplation of the effect itself. The cause must be a higher object to the mind than the effect.
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 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 per-
