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: