tor, and encompassed round with the immensity of the Godhead. Whilst we are in the body, he is not less present with us, because he is concealed from us. "O that I knew where I might find him!' says Job. Behold I go forward, but he is not there; and backward, but I cannot perceive him: on the left hand, where he does work, but I cannot behold him he hideth himself on the right hand, that I cannot see him.' In short, reason as well as revelation assures us, that he cannot be absent from us, notwithstanding he is undiscovered by us.

In this consideration of God Almighty's Omnipresence and Oinniscience every uncomfortable thought vanishes. He cannot but regard every thing that has being, especially such of his creatures who fear they are not regarded by him. He is privy to all, their thoughts, and to that anxiety of heart in particular, which is apt to trouble them on this occasion: for, as it is impossible he should overlook any of his creatures, so we may he confident that he regards with an eye of mercy, those who endeavour to recommend themselves to his notice, and in an unfeigned humility of heart think themselves unworthy that he should be mindful of them.

Coelum quid quærimus ultra? Luc.

In your paper of Friday the 9th instant, you had occasion to consider the Ubiquity of the Godhead, and at the same time to show, that, as he is present to every thing, he cannot but be attentive to every thing, and privy to all the modes and parts of its existence; or, in other words, that his Omniscience and Omnipresence are co-existent, and run together through the whole infinitude of space.

This consideration might furnish us with many incentives to devotion and motives to morality; but as this subject has been handled by several excellent writers, I shall consider it in a light wherein I have not seen it placed by others.

First, How disconsolate is the condition of an intellectual being, who is thus present with his Maker, but at the same time receives no extraordinary benefit or advantage from this his presence!

Secondly, How deplorable is the condition of an intellectual being, who feels no other effects from this his presence, but such as proceed from divine wrath and indignation !

Thirdly, How happy is the condition of that intellectual being, who is sensible of his Maker's presence, from the secret effects of his mercy and lovingkindness!

First, How disconsolate is the condition of

an intellectual being, who is thus present with his Maker, but at the same time receives no extraordinary benefit or advantage from this his presence! Every particle of matter is actuated by this Almighty Being which passes through it. The heavens and the earth, the stars and planets move and gravitate by virtue of this great principle within them. All the dead parts of nature are invigorated by the presence of their Creator, and made capable of exerting their respective qualities. The several instincts, in the brute creation, do likewise operate and work towards the several ends which are agreeable to them, by this divine energy. Man only, who does not cooperate with this holy Spirit, and is unattentive to his presence, receives none of those advantages from it, which are perfective of his nature, and necessary to his well-being. The Divinity is with him, and in him, and every where about him, but of no advantage to him. It is the same thing to a man without religion, as if there were no God in the world. It is indeed impossible for an infinite Being to remove himself from any of his creatures; but though he cannot withdraw his essence from us, which would argue an imperfection in him, he can withdraw from us all the joys and consolations of it. His presence may perhaps be necessary to support us in our existence; but he may leave this our

existence to itself, with regard to its happiness or misery. For, in this sense, he may cast us away from his presence, and take his holy Spirit from us. This single consideration one would think sufficient to make us open our hearts to all those infusions of joy and gladness, which are so near at hand, and ready to be poured in upon us; especially when we consider, secondly, the deplorable condition of an intellectual being, who feels no other effects from his Maker's presence, but such as proceed from divine wrath and indignation!

We may assure ourselves that the great Author of nature, will not always be as one, who is indifferent to any of his creatures. Those who will not feel him in his love, will be sure at length to feel him in his displeasure. And how dreadful is the condition of that creature, who is only sensible of the being of his Creator by what he suffers from him! He is as essentially present in hell as in heaven; but the inhabitants of those accursed places behold him only in his wrath, and shrink within the flames, to conceal themselves from him. It is not in the power of imagination to conceive the fearful effects of Omnipotence incensed.

But I shall only consider the wretchedness of an intellectual Being, who, in this life, lies under the displeasure of him, that at all times

and in all places is intimately united with him. He is able to disquiet the soul, and vex it in all its faculties. He can hinder any of the greatest comforts of life from refreshing us, and give an edge to every one of its slightest calamities. Who then can bear the thought of being an outcast from his presence, that is, from the comforts of it, or of feeling it only in its terrors? How pathetic is that expostulation of Job, when, for the trial of his pa tience, he was made to look upon himself in this deplorable condition! Why hast thou set me as a mark against thee, so that I am become a burden to myself?' But, thirdly, how happy is the condition of that intellectual being, who is sensible of his Maker's presence, from the secret effects of his mercy and lovingkindness!

The blessed in heaven behold him face to face; that is, are as sensible of his presence as we are of the presence of any person, whom we look upon with our eyes. There is, doubtless, a faculty in spirits, by which they apprehend one another, as our senses do material objects: and there is no question but our souls, when they are disembodied or placed in glorified bodies, will by this faculty, in whatever part of space they reside, be always sensible of the divine presence. We, who have this veil of flesh standing between us and the world of spirits, must be content to