We

apt to entertain of the Divine NATURE. ourselves cannot attend to many different objects at the fame time. If we are careful to inspect fome things, we muft of courfe neglect others, This imperfection, which we obferve in ourfelves, is an imperfection that cleaves in fome degree to creatures of the highest capacities, as they are creatures, that is, beings of finite and limited natures. The presence of every created being is confined to a certain measure of space, and confequently his obfervation is ftinted to a certain number of objects. The fphere in which we move, and act, and understand, is of a wider circumference to one creature than another, according as we rife one above another in the scale of existence. But the wideft of these our spheres has its circumference. When therefore we reflect on the divine nature, we are fo ufed and accustomed to this imperfection in ourselves, that we cannot forbear in fome measure afcribing it to him in whom there is no fhadow of imperfection. Our reafon indeed affures us that his attributes are infinite, but the poornefs of our conceptions is fuch that it cannot forbear fetting bounds to every thing it contemplates, until our reafon comes again to our fuccour, and throws down all thofe little prejudices which rife in us unawares, and are natural to the mind of man.

We fhall therefore utterly extinguish this melancholy thought, of our being overlooked by our Maker in the multiplicity of his works, and the infinity of those objects among which

he

he seems to be inceffantly employed, if we confider, in the first place, that he is Omniprefent; and, in the fecond, that he is Omniscient.

If we confider HIM in his Omniprefence: HIS being paffes through, actuates, and fupports the whole frame of nature. His creation, and every part of it, is full of HIM. There is nothing HE has made that is either fo diftant, fo little, or fo inconfiderable, which HE does not effentially inhabit. His fubftance is within the fubftance of every being whether material or immaterial, and as intimately prefent to it as that being is to itself. It would be an imperfection in HIM, were HE able to remove out of one place into another, or to withdraw HIMSELF from any thing HE has created, or from any part of that space which is diffused and spread abroad to infinity. In fhort, to fpeak of HIM in the language of the old philofopher, HE is a being whose centre is every where, and HIS circumference no where.

In the fecond place, HE is Omniscient as well as Omniprefent. His Omnifcience indeed neceffarily and naturally flows from HIS Omniprefence; HE cannot but be conscious of every motion that arifes in the whole material world, which HE thus effentially pervades, and of every thought that is stirring in the intellectual world, to every part of which HE is thus intimately united. Several moralifts have confidered the creation as the Temple of GoD, which He has built with HIS own hands, and which is filled with HIS prefence. Others have confidered in

E 4

finite

per

finite fpace as the receptacle, or rather the habitation, of the ALMIGHTY; but the nobleft and moft exalted way of confidering this infinite fpace is that of Sir Ifaac Newton, who calls it the Senforium of the GOD-HEAD. Brutes and men have their Senforiola, or little Senforiums, by which they apprehend the prefence and ceive the actions of a few objects that lie contiguous to them. Their knowledge and obfervation turn within a very narrow circle. But as GOD Almighty cannot but perceive and know every thing in which HE refides, infinite fpace gives room to infinite knowledge, and is, as it were, an organ to Omnifcience.

Were the foul feparate from the body, and with one glance of thought should start beyond the bounds of the creation, fhould it for millions of years continue its progress through infinite space with the fame activity, it would ftill find itfelf within the embrace of its CREATOR, and encompaffed round with the immensity of the GOD-HEAD. Whilft we are in the body HE is not lefs prefent with us because HE is concealed from us. "O that I knew where I might "find HIM!" fays Job. "Behold I go forward, but 66 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 fee HIM In fhort, reafon as well as revelation affures us that HE cannot be abfent *Job xxiii. 8, &c.

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from

from us, notwithstanding HE is undiscovered by us.

In this confideration of GOD Almighty's Omniprefence and Omniscience every uncomfortable thought vanishes. He cannot but regard every thing that has being, efpecially fuch 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 occafion: for, as it is impoffible HE fhould overlook any of HIS creatures, fo we may be confident that HE regards, with an eye of mercy, thofe who endeavour to recommend themfelves to HIS notice, and in an unfeigned humility of heart think themselves unworthy that HE fhould be mindful of them*.

N° 566.

Monday, July 12, 1714.

Militia fpecies AMOR eft.—OVID. Ars Am. ii. 233. LOVE is a kind of Warfare.

I

S my correfpondents begin to grow pretty numerous, I think myfelf obliged to take fome notice of them, and fhall therefore make this Paper a mifcellany of letters. have, fince my re-affuming the office of SPECTATOR, received abundance of epiftles from gentlemen of the blade, who I find have been

* By ADDISON. See SPECT. Nos. 571, 580, 590, and 628.

fo

N° 566. fo used to action that they know not how to lie ftill. They feem generally to be of opinion that the Fair at home ought to reward them for their fervices abroad, and that, until the cause of their country calls them again into the field, they have a fort of right to quarter themselves upon the Ladies. In order to favour their approaches, I am defired by fome to enlarge upon the accomplishments of their profeffion, and by others to give them my advice in the carrying on their attacks. But let us hear what the gentlemen fay for themselves.

Mr. SPECTATOR,

T

HOUGH it may look fomewhat perverfe amidst the arts of peace to talk too much of war, it is but gratitude to pay the last office to its manes, fince even peace itfelf is, in fome measure, obliged to it for its being.

You have, in your former Papers, always • recommended the accomplished to the favour of the Fair; and I hope you will allow me to reprefent fome part of a Military LIFE not altogether unneceffary to the forming a gentleman. I need not tell you that in France, whofe fashions we have been formerly fo • fond of, almost every one derives his pretences 6 to merit from the fword; and that a man has fcarce the face to make his court to a Lady, • without fome credentials from the fervice to

• recommend him. As the profeffion is very ancient, we have reafon to think fome of the

greatest