which we are capable of these pleasures, and the pleasures
themselves, are as natural, and as much to be accounted for, as any
sensual appetite whatever, and the pleasure from its gratification. Words
to be sure are wanting upon this subject; to say that everything of grace
and beauty throughout the whole of nature, everything excellent and
amiable shared in differently lower degrees by the whole creation, meet
in the Author and Cause of all things, this is an inadequate and perhaps
improper way of speaking of the Divine nature; but it is manifest that
absolute rectitude, the perfection of being, must be in all senses, and
in every respect, the highest object to the mind.

In this world it is only the effects of wisdom and power and greatness
which we discern; it is not impossible that hereafter the qualities
themselves in the supreme Being may be the immediate object of
contemplation. What amazing wonders are opened to view by late
improvements! What an object is the universe to a creature, if there be
a creature who can comprehend its system! But it must be an infinitely
higher exercise of the understanding to view the scheme of it in that
mind which projected it before its foundations were laid. And surely we
have meaning to the words when we speak of going further, and viewing,
not only this system in His mind, but the wisdom and intelligence itself
from whence it proceeded. The same may 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. This skill in the mind of the artificer
would be a higher object, if we had any senses or way