of fear, envy, malice, covetousness, ambition; that we may be clear of these, considered as vices seated in the heart-considered as constituting a general wrong temper, from which general wrong frame of mind all the mistaken pursuits, and far the greatest part of the unhappiness of life, proceed. He who should find out one rule to assist us in this work would deserve infinitely better of mankind than all the improvers of other knowledge put together.Angus, p. 525.

ON OUR IGNORANCE

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

K

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 remain concealed, and which we had before no suspicion of. And what if we were acquainted

with the whole creation, in the same way and as thoroughly as we are with any single object in it? What would all this natural knowledge amount to? It must be a low curiosity indeed which such superficial knowledge could satisfy. On the contrary, would it not serve to convince us of our ignorance still; and to raise our desire of knowing the nature of things themselves, the author, the cause, and the end of them ?—Angus, p. 518.

I am afraid we think too highly of ourselves; of our rank in the creation, and of what is due to us. What sphere of action, what business is assigned to man, that he has not capacities and knowledge fully equal to? It is manifest he has reason, and knowledge, and faculties superior to the business of the present world: faculties which appear superfluous, if we do not take in the respect which they have to somewhat further, and beyond it. If to acquire knowledge were our proper end, we should indeed be but poorly provided but if

somewhat else be our business and duty, we may, notwithstanding our ignorance, be well enough furnished for it; and the observation of our ignorance may be of assistance to us in the discharge of it.-Angus, p. 522.

The conclusion is, that in all lowliness of mind we set lightly by ourselves; that we form our temper to an implicit submission to the Divine Majesty ; beget within ourselves an absolute resignation to all the methods of His providence, in His dealings with the children. of men that, in the deepest humility of our souls, we prostrate ourselves before Him, and join in that celestial song: "Great and marvellous are Thy works, Lord God Almighty; just and true are Thy ways, Thou king of saints! Who shall not fear Thee, O Lord, and glorify Thy name?"—Angus, p. 527.

ON RICHES

The constitution of things being such, that the labour of one man, or the united labour of

several, is sufficient to procure more necessaries than he or they stand in need of, which it may be supposed was, in some degree, the case, even in the first ages; this immediately gave room for riches to arise in the world, and for men's acquiring them by honest means; by diligence, frugality, and prudent management. Thus some would very soon acquire greater plenty of necessaries than they had occasion for; and others by contrary means, or by cross accidents, would be in want of them. And he who should supply their wants would have the property in a proportionable labour of their hands, which he would scarce fail to make use of instead of his own, or perhaps together with them, to provide future necessaries in greater plenty. Riches then were first bestowed upon the world, as they are still continued in it, by the blessing of God upon the industry of men, in the use of their understanding and strength. Riches themselves have always this source, though the possession of them is conveyed to particular persons by different channels. Yet