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, restraint, encouragement, reverence. However, this influence is not immediately from our senses, but from that knowledge. Thus suppose a person neither to see nor hear another, not to know by any of his senses, but yet certainly to know, that another was with him; this knowledge might, and in many cases would, have one or more of the effects before mentioned. It is therefore not only reasonable, but also natural, to be affected with a presence, though it be not the object of our senses; whether it be, or be not, is merely an accidental circumstance, which needs not come into consideration: it is the certainty that he is with us, and we with him, which hath the influence. We consider persons then as present, not only when they are within reach of our senses, but also when we are assured by any other means that they are within such a nearness; nay, if they are not, we can recall them to our mind, and be moved towards them as present; and must He, who is so much more intimately with us, that _in Him we live and move and have our being_, be thought too distant to be the object of our affections? We own and feel the force of amiable and worthy qualities in our fellow creatures; and can we be insensible to the contemplation of perfect goodness? Do we reverence the shadows of greatness here below, are we solicitous about honour and esteem and the opinion of the world, and shall we not feel the same with respect to Him whose are wisdom and power in the original, who _is the God of judgment by whom actions are weighed_? Thus love,