For though he is simply One, jet we cannot bat consider him in partial and different views. He is in himself one uniform Being, and for ever the same, without "variableness or shadow of turning:" but his infinite greatness, his goodness, his wisdom, are different objects to our mind. To which is to be added, that from the changes in our own characters, together with his unchangeableness, we cannot but consider ourselves as more or less the objects of his approbation, and really be so. For if he approves what is good, he cannot, merely from the unchangeableness of his nature, approve what is evil. Hence must arise more various movements of mind, more different kinds of affections. And this greater variety is also just and reasonable in such creatures as we are, though it respects a Being, simply one, good, and perfect. As some of these affections are most particularly suitable to so imperfect a creature as man, in this mortal state we are passing through; so there may be other exercises of mind, or some of these in higher degrees, our employment and happiness in a state of perfection.
SERMON XIV.
Consider then our ignorance, the imperfection of our nature, our virtue, and our condition in this world, with respect to an infinitely good and just Being, our Creator and Governor, and you will see what religious affections of mind are most particularly suitable to this mortal state we are passing through.
Though we are not affected with anything so strongly as what we discern with our senses; and though our nature and condition require, that we be much taken up about sensible things; yet our reason convinces us that God is present with us, and we see and feel the effects of his goodness; he is, therefore, the object of some regards. The imperfection of our virtue, joined with the consideration of
