For though He is simply one, yet
we cannot but 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 also is just and
reasonable in such creatures as we are, though it respects a Being simply
one, good and perfect. As some of these actions 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 aim 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 His absolute rectitude or holiness, will
scarce permit that perfection of love which entirely casts out all fear:
yet goodness is the object of love to all creatures who have any degree
of it themselves; and consciousness of a real endeavour to approve
ourselves to Him, joined with the consideration of His goodness, as it
quite excludes servile dread and horror, so it is plainly a reasonable
ground for hope of His favour. Neither fear nor hope nor love then are
excluded, and one or another of these will prevail, according to the
different views we have of God, and ought to prevail, according to the
changes we find in our