Were the foul feparate from the body, and with one glance of thought fhould start beyond the bounds of the creation, fhould it for millions of years continue its progrefs through infinite fpace with the fame activity, it would till find itself within the embrace of its Creator, and encompaffed round with the immensity of the Godhead. Whilst 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 he is not there; and backward but I cannot perceive him. On the left hand, where he does work, but I cannot bebold him: he bideth bimfelf on the right hand, that I cannot fee bim. In fhort, reafon as well as revelation affures us, that he cannot be abfent 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, especially 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

apt to trouble them on this occafion: For, as it is impoffible he should overlook any of his creatures, fo we may be confident that he regards, with an eye of mercy, thofe who endeavour to recommend themselves to his notice, and in an unfeigned humility of heart think themfelves unworthy that he should be mindful of them.

-Calum quid quærimus ultra?

Luc.

N your paper of Friday the 9th inftant, you had occafion to confider the Ubiquity of the Godhead, and at the fame time to fhew, that as he is prefent to every thing, he cannot but be attentive to every thing, and privy to all the modes and parts of its exiftence; or, in other words, that his Omniscience and Omniprefence are coexiftent, and run together through the whole infinitude of fpace. This confideration might furnish us with many incentives to devotion and motives to morality; but as this fubject has been handled by feveral excellent writers, I fhall confider it in a light wherein I have not feen it placed by others.

First,

First, How difconfolate is the condition of an intellectual Being who is thus prefent with his Maker, but at the fame time receives no extraordinary benefit or advantage from this his prefence!

Secondly, How deplorable is the condition of an intellectual Being who feels no other effects from this his prefence but fuch as proceed from divine wrath and indignation.

Thirdly, How happy is the condition of that intellectual Being, who is fenfible of his Maker's prefence, from the fecret effects of his mercy and loving-kindness !

First, how difconfolate is the condition of an intellectual Being, who is thus prefent with his Maker, but at the fame time receives no extraordinary benefit or advantage from this his prefence! Every particle of matter is actuated by this Almighty Being which paffes 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 prefence of their Creator, and made capable of exerting their refpective qualities. The feveral instincts, in the brute creation, do likewise operate and work towards the feveral ends which F

are

are agreeable to them, by this divine energy. Man only, who does not cooperate with this holy Spirit, and is unattentive to his prefence, receives none of thofe advantages from it, which are perfective of his nature, and neceffary 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 fame thing to a man without religion, as if there were no God in the world. It is indeed impoffible for an infinite Being to remove himself from any of his creatures, but though he cannot withdraw his effence from us, which would argue an imperfection in him, he can withdraw from us all the joys and confolations of it. His prefence may perhaps be neceffary to fupport us in our exiftence; but he may leave this our exiftence to itself, with regard to its happiness or mifery.

or mifery. For, in this fenfe, he may caft us away from his prefence, and take his holy Spirit from us. This fingle

confideration one would think fufficient to make us open our hearts to all thofe infufions of joy and gladnefs which are fo near at hand, and ready to be poured in upon us; efpecially when we confder, Secondly, The deplorable condition

of

of an intellectual Being, who feels no other effects from his Maker's prefence, but fuch as proceed from divine wrath and indignation!

We may affure ourselves that the great Author of nature will not always be as one, who is indifferent to any of his creatures. Thofe who will not feel him in his love, will be fure at length to feel him in his displeasure. And how dreadful is the condition of that creature, who is only fenfible of the Being of his Creator by what he fuffers from him! He is as effentially present in hell as in heaven, but he inhabitants of thofe accurfed places behold him only in his wrath, and fhrink within the flames to conceal themfelves from him. It is not in the power of imagination to conceive the fearful effects of Omnipotence incenfed.

But I fhall only confider the wretchednefs of an intellectual Being, who, in this life, lies under the difpleafure of him, that at all times and in all places is intimately united with him. He is able to difquiet the foul, and vex it in all its faculties. He can hinder any of the greateft comforts of life from refreshing us, and give an edge to every one of its fighteft calamities. Who then can bear F 2

the