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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 any thing 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 shall 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 show 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.

ECCLES. viii. 16, 17.

When I applied mine heart to know wisdom, and to see the business that is done upon the earth; then I beheld all the work of God, that a man cannot find out the work that is done under the sun; because though a man labor to seek it out, yet he shall not find it ; yea, further, though a wise man think to know it, yet shall he not be able to find it.

THE 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 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 labor and weariness in the search and observation he had employed himself about; and great disappointment, pain, and even vexation of mind, upon that which he had remarked of the appearances of things,

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and of what was going forward upon this earth. This whole review and inspection, and the result of it, sorrow, perplexity, a sense of his necessary ignorance, suggests various reflections to his mind. But, notwithstanding all this ignorance and dissatisfaction, there is somewhat upon which he assuredly rests and depends; somewhat, which is the conclusion of the whole matter, and the only concern of man. Following this his method and train of reflection, let us consider,

1. The assertion of the text, the ignorance of man; that the wisest and most knowing cannot comprehend the ways and works of God: and then,

II. What are the just consequences of this observation and knowledge of our own ignorance, and the reflections which it leads us to.

I. The wisest and most knowing cannot comprehend the works of God, the methods and designs of his providence in the creation and government of the world.

Creation is absolutely and entirely out of our depth, and beyond the extent of our utmost reach. And yet it is as certain that God made the world, as it is certain that effects must have a cause. It is indeed in general no more than effects, that the most knowing are acquainted with for as to causes, they are as entirely in the dark as the most ignorant. What are the laws by which matter acts upon matter, but certain effects; which some, having observed to be frequently repeated, have reduced to general rules? The real nature and essence of beings likewise is what we are altogether ignorant of. All these things re so entirely out of our reach, that we have not the least glimpse of them. And we know little more of ourselves, than we do of the world about us: how we were made, how our being is continued and preserved, what the faculties of our minds are, and upon what the power of exercising them depends. "I am fearfully and wonderfully made: marvellous are thy works, and that my soul knoweth right well." Our own nature, and the objects we are surrounded with, serve to raise our curiosity; but we are

quite out of a condition of satisfying it. Every secret which is disclosed, every discovery which is made, every new effect which is brought to view, serves to convince us of numberless more which 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 could 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 favor 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? tempest which no man can see: for the most part of his works are bid. Who can declare the works of his justice? For his covenant is afar off, and the trial of all

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things is in 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 cannot say, This is worse than that: for in time they shall be well approved. Thy faithfulness, O Lord, reacbeth unto the clouds; thy righteousness standeth like the strong mountains: thy judgments are like the great deep. He hath made every thing beautiful in his time: also he hath set the world in their heart; so that no man can find out the work that God maketh from the beginning to the end." And thus St Paul concludes a long argument upon the various dispensations of Providence: "O the depth of the riches, both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord?

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Thus, the scheme of Providence, the ways and works of God, are too vast, of too large extent for our capacities. There is, as I may speak, such an expanse of power, and wisdom, and goodness, in the formation and government of the world, as is too much for us to take in or comprehend. Power, and wisdom, and goodness, are manifest to us in all those works of God which come within our view: but there are likewise infinite stores of each poured forth throughout the immensity of the creation; no part of which can be thoroughly understood, without taking in its reference and respect to the whole : and this is what we have not faculties for.

And as the works of God, and his scheme of government, are above our capacities thoroughly to comprehend; so there possibly may be reasons which originally made it fit that many things should be concealed from us, which we have perhaps natural capacities of understanding; many things concerning the designs, methods, and ends of divine Providence in the government of the world. There is no manner of absurdity in supposing a veil on purpose drawn over some scenes of infinite power, wisdom, and goodness, the sight of which

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