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,
I. 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 are 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
