ŞERM. from which these appearances flow, are unX. known. But fhall we from our own igno

rance, infer a defect of wifdom in the fupreme Maker and Difpofer of the universe? On the contrary, it ought to be allow'd, that if there be fatisfying evidence of wisdom in all his works which we know, there is no reafon to doubt of it in those parts which are remote from our view, or too deep for our penetration. What mind can be fo weak or fo prejudic'd as to suppose, that indeed wifdom rules in all that we fee, (the regularity and harmony of things extorts this acknowledgement,) but in all the rest of the universe confufion and discord may reign, and nature be under no wife direction? Wisdom is the perfection of a caufe, not of an effect; it belongs to an agent uniformly directing the exertion of his active powers, not confined to some of his operations; and therefore, if a being appears to be wise in a great variety of his works which we know, we reasonably conclude that the fame wisdom directs the whole of his conduct. This obfervation, with refpect to the works of creation and providence, is juftified by experience. For whereas fome things in the world, the uses of which were not at all known in the infancy of learn

ing, fuch as vaft tracts of mountains, barren defarts

defarts and wide feas, have been ftrongly in-SERM. fifted on as arguments to fhow the want of X. wisdom in the frame of nature; thefe very things are fince found, by later discoveries, and a more accurate inquiry, to be highly ufeful, and to ferve very important purposes. And as other objections of the fame kind derive all their ftrength only from human ignorance and weakness, a more thorough knowledge would make them all disappear, and establish a conclufion directly contrary to that which unlearned fceptics would infer from them. In the mean time, it shows the moft conceited and prefumptuous folly for men to cenfure the Divine administration, merely because there are fome things in it which they cannot comprehend, when the general voice of nature and providence proclaims it wife.

The proper ufe to be made of this doctrine is, that we should praise God. All his works praise him by manifefting his wifdom; and we whom he has made capable of discerning the characters and evidences of that perfection, owe him the tribute of the highest honour and esteem. Power may ftrike our minds with awe, and fupreme Majefty make our hearts tremble, but it is wisdom that attracts veneration. In whatever degree any agent appears to be poffefs'd of that quality, he is intitled to

SERM.a proportionable measure of our refpect. Wif X. dom and folly make the principal distinction

among men, by which they are held in reputation or contempt. Tho' the differences of outward condition may be often too much regarded, and meǹ of fervile spirits may flatter the rich and great in their folly, while the poor man's wisdom is defpifed; yet the language of the heart is different, and true wisdom, wherever it is found, neceffarily commands our inward efteem. But what is all the wifdom of men, or indeed the largest finite understandings, but an imperfect glimpfe, when compared with the intellectual perfection of the Father of lights?

As praise is the nobleft employment of the mind, one can't but be fenfible of dignity and felf-worth in doing honour to tranfcendent excellence, by affectionate acknowledgments and applaufes; fo it is a moft delightful exercise; pleasure is infeparable from the hearty congratulation, and the foul even partakes of the intellectual and moral perfection, which it joyfully celebrates. And fince the conscioufnefs of dignity, and the delight which accompanies praise, must always bear a proportion to the apprehended excellency of the object, the praise which is given to the fupreme Being, with understanding and fincere esteem, must,

muft, on this account, infinitely exceed all SERM. others. It is therefore most becoming fuch X. imperfect rational creatures as we are, to contemplate the works of God, with this defign, that we may discern the manifestations of his wisdom in them, and thereby excite in ourfelves those pious and devout affections, and that fuperlative respect, which are the very effence of praise, as it is a reasonable and moral service.

Any one who attentively confiders the frame and condition of human nature in this world, muft fee, that tho' its capacities are great, and visibly intended for important ends, yet this our infancy of being, is very weak; that the present is a state of probation, wherein the progress of our understandings and our moral powers, with the enjoyment arising from them, in a great measure depend upon fuch a diligent use of our own faculties, as a careful attention to the nature and order of them will direct. The first impreffions made upon our minds are by fenfible objects, and our appetites to them naturally arife, which being customarily indulged, the higher powers and affections of the foul are neglected and become weak; yet are we not left without an obvious remedy against this inconvenience and infirmity of our nature. As the leaft reflection will convince us, that

there

X.

SER M. there are higher and nobler powers in our nature, capable of a rational, a more refined and fublime enjoyment, than any which can belong to the animal part of our conftitution; fo the proper exercife of thofe higher faculties is naturally pointed out to us, by the work of God's law written upon our hearts, and by the evidences of his being and perfections, which are most plainly infcrib'd on his works, wherewith we are continually furrounded.

But ftill it is in our power to neglect the culture of the virtuous affections, and to let the natural motives of piety flip out of our minds. Whether we will do fo or not is a great part of our trial. This however is certain, that nothing can be more worthy of us, or of more immediate importance to our greatest perfection and happiness, than that we should, with deliberation, defign and diligence, apply ourfelves to the proper exercise and improvement of our rational and moral faculties, in order to establish the fupremacy of confcience, and, on that foundation, the inward harmony of the mind, and to obtain that enjoyment which naturally arifes from univerfally felf-approving, virtuous integrity. But tho' this be evidently rational and important, (fcarcely will any thing be alledged in justification of the contrary;) yet how few are there