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 ways 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,