highest enjoyment of it must arise from the contemplation of this
character, and our relation to it, from a consciousness of his
favour and approbation, and from the exercise of those affections
towards him which could not but be raised from his presence. A
Being who hath these attributes, who stands in this relation, and is
thus sensibly present to the mind, must necessarily be the object of
these affections: there is as real a correspondence between them as
between the lowest appetite of sense and its object.

That this Being is not a creature, but the Almighty God; that He is
of infinite power and wisdom and goodness, does not render Him less
the object of reverence and love than He would be if He had those
attributes only in a limited degree. The Being who made us, and
upon whom we entirely depend, is the object of some regards. He
hath given us certain affections of mind, which correspond to
wisdom, power, goodness, i.e. which are raised upon view of those
qualities. If then He be really wise, powerful, good, He is the
natural object of those affections which He hath endued us with, and
which correspond to those attributes. That He is infinite in power,
perfect in wisdom and goodness, makes no alteration, but only that
He is the object of those affections raised to the highest pitch.
He is not, indeed, to be discerned by any of our senses. I go
forward, but He is not there; and backward, but I cannot perceive
Him: on the left hand where He doth work, but I cannot behold Him:
He hideth Himself on the right hand, that I cannot see Him, Oh that
I knew where I might find Him! that I might come even to His seat!
{30} But is He then afar off? does He not fill heaven and earth
with His presence? The presence of our fellow-creatures affects our
senses, and our senses give us the knowledge of their presence;
which hath different kinds of influence upon us--love, joy, sorrow,