m
not_: _He passeth on also_, _but we perceive Him not_. {31} Devotion is
retirement from the world He has made to Him alone: it is to withdraw
from the avocations of sense, to employ our attention wholly upon Him as
upon an object actually present, to yield ourselves up to the influence
of the Divine presence, and to give full scope to the affections of
gratitude, love, reverence, trust, and dependence; of which infinite
power, wisdom, and goodness is the natural and only adequate object. We
may apply to the whole of devotion those words of the Son of Sirach,
_When you glorify the Lord_, _exalt Him as much as you can_; _for even
yet will He far exceed_: _and when you exalt Him_, _put forth all your
strength_, _and be not weary_; _for you can never go far enough_. {32}
Our most raised affections of every kind cannot but fall short and be
disproportionate when an infinite being is the object of them. This is
the highest exercise and employment of mind that a creature is capable
of. As this divine service and worship is itself absolutely due to God,
so also is it necessary in order to a further end, to keep alive upon our
minds a sense of His authority, a sense that in our ordinary behaviour
amongst men we act under him as our Governor and Judge.

Thus you see the temper of mind respecting God which is particularly
suitable to a state of imperfection, to creatures in a progress of being
towards somewhat further.

Suppose now this something further attained, that we were arrived at it,
what a perception will it be to see and know and feel that our trust was
not vain, our dependence not groundless? That the issue, event, and
consummation came out such as fully to justify and answer that
resignation? If the obscure view of the divine perfection which we have
in this world ought in just consequence to beget an entire resignation,
what will this resignation be exalted into when _we shall see face to
face_, _and know as we are known_? If we cannot form any distinct notion
of that perfection of the love of God which _casts out all fear_, of that
enjoyment of Him which will be the happiness of good men hereafter, the
consideration of our wants and capacities of happiness, and that He will
be adequate supply to them, must serve us instead of such distinct
conception of the particular happiness itself.

Let us then suppose a man entirely disengaged from business and pleasure,
sitting down alone and at leisure, to reflect u