s 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 of 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 perfect_; and then
suppose that they had a real view of that _righteousness which is an
everlasting righteousness_, of the conformity of the Divine will to _the
law of truth_ in which the moral attributes of God consist, of that
goodness in the sovereign Mind which gave birth to the universe. Add,
what will be true of all good men hereafter, a consciousness of having an
interest in what they are contemplating--suppose them able to say, _This
God is our God for ever and ever_. Would they be any longer to seek for
what was their chief happiness, their final good? Could the utmost
stretch of their capacities look further? Would not infinite perfect
goodness be their very end, the last end and object of their affections,
beyond which they could neither have nor desire, beyond which they could
not form a wish or thought?

Consider wherein that presence of a friend consists which has often so
strong an effect as wholly to possess the mind, and entirely suspend all
other affections and regards, and which itself affords the highest
satisfaction and enjoyment. He is within reach of the senses. Now as
our capacities of perception improve we shall have, perhaps by some
faculty entirely new, a perception of God's presence with us in a nearer
and stricter way, since it is certain He is more intimately present with
us than anything else can be. Proof of the existence and presence of any
being is quite different from the immediate perception, the consciousness
of it. What then w