sent, he could not know of an absent transaction, or a distant operation of the laws of nature, except by information derived from another; and if there were such information thus obtained, he would then be dependent on the being which gave it, for his knowledge of the event: which destroys the idea of a perfect Divinity. And in the possible event, that there were no being present to receive the information by observation, the Divine Being might never be conscious of such an action, or event:-and thus it would appear that the knowledge of God might be limited, and of course, the whole series of events might, in all and each of their parts, be but imperfectly known to him. Thus we see, that the hypothesis, of God being present only by the regular operation of the laws of nature, is at variance with the nature and perfections of God.

2. Some suppose that the laws of nature are, in fact, only the continual exercise of his energy, through all parts of the universe: and thus understand the omnipresence of God to be the continual presence of his energy, giving life, action, and direction, to all things which exist.

This hypothesis differs but little from the foregoing. The principal difference is this: It admits a modified connection between the Divine Being and the world. It supposes that he, from the place of his proper abode, exerts a continual influence on physical and moral existences; but does not suppose his actual personal presence. It is liable to most of the objections which may be urged against the preceding opinion. And, in addition, it is liable to another serious objection, to wit: It limits the abode, and confines the personal presence of the Divine Being; and thus deprives him of his personal immensity; and this deprivation mutilates the idea of a perfect Divinity. Moreover, as this hypothesis attaches the idea of locality to the Almighty, it must, of course, attach the idea of distance, in regard to the objects on which he operates by his energy. And as we cannot conceive of any power operating that is not affected by the distance or space through which it operates, (that is, increasing as the distance or space decreases, and decreasing in the same proportion, as the distance or space increases,) so we may not only conceive the distance or space between an object and the source from whence the operating energy emanates, to be so great as to modify the force of the energy, but even to be removed beyond it; and thus place bounds to the exercise of the Almighty's power, and, of course, deprive him of his omnipotence which would destroy the proper idea of God.

3. Without denying the existence of the laws of nature; or objecting to the opinion of those (on this point) who suppose the laws of nature are the continual and universal exertion of the Divine energy, the true idea of the omnipresence of God may be completed, by adding to these laws, or this energy, the personal, universal, and continual presence of the Almighty, as a perfect and intelligent Being, in all possible places or spaces at the same time. It must be distinctly

understood, that the Almighty is not present, in all possible places or spaces, every moment of time, by a diffusion of his essence; for this would imply divisibility; which is inconsistent with the character of God: but his essence, or substance, that is to say, himself, as he is, is in every possible place or space, every moment, precisely as if he were in but one place or space: and he is in any one place or space precisely as if he were in no other. Thus he is in hell, as truly as in heaven: and in the earth, and in the planets, and fixed stars, and all the worlds, as in this world: and if there be empty space, where there is no created existence under any modification whatever, still God is there, as he is amid the glories of heaven.

With this view of the omnipresence of God, the existence and phenomena of all worlds, and systems of worlds, may be satisfactorily explained. Conceiving rightly of the character and perfections of the Divine Being, we find him competent to all, so soon as we conceive him every where present, personally, and perfectly as a Being. Looking through all the orders, classes, genera, and species of existences, operations, and actions, they are perfectly intelligible when referred to the continual personal presence of the Almighty. Are starry worlds seen existing in different parts of the heavens? God is there, sustaining their existence. Is a little microscopic insect seen in the dust, or in the down of a peach, or in a drop of water? God is there, sustaining its existence. Are planetary worlds seen revolving in their orbits harmoniously and steadily? God is in each, giving it motion and direction. Do the tides of the oceans act perpetually, and periodically? God is in them, to give their impulses, and to assign their times and bounds. Do we see the principle of vitality active in every substance-in earth, air, water, fire-and under every modification of form, size, density, colour, celerity, direction, and force of motion? God is present, to give efficiency and direction to this principle of vitality. Do we look into the mineral world, and observe an internal action continually kept up among the integrant particles of bodies, operating according to the laws of crystallization, and thus producing the most beautiful substances, and in an innumerable variety of primary and secondary forms? God is present, to give, and keep up, the energy and direction of each operation, on each separate particle. Do we examine the vegetable world, and see the unnumbered kinds and species, from the hugest tree, descending to the microscopic blade, bud, stamina, or even vegetative dust of flowers-do we see them assuming all possible forms, and varieties of colours, and emitting all the degrees and compounds of scent, from the most offensive to the most agreeable;-do we look into the principles, machinery, and process of vegetable life, and see all the tubes and juices, having regular forms, dimensions, and directions, and definite qualities, as taste, smell, colour, acidity, sweetness, density, &c; astonished at the action, and results, we imagine (and possiVOL II.-January 1831. 5

bly correctly) that vegetables, like animals, must have a heart, veins, arteries, nerves, digestive and productive organs, &c. And when we see all these principles, and organs, operating, toiling, and labouring in the swelling bud, striving for birth, then blooming, fading, decaying, and again appearing in the following spring, with all the energies and principles we have seen apparently terminate in decay, when we see all this system of vegetable life operating for thousands of years, without derangement of tendency, season, or use, or reduction of force,-what solution of this series of wonders can be given? The doctrine of the text gives a satisfactory answer. God is present, to do, of himself, all these wondrous things; and men, seeing the effects, and not the cause, say, These are the operations of the laws of nature; when they are, in truth, the works of a present Deity. Yes, the great and universal Operator is personally present, performing his wonders, in the hand of a little child, when it holds a swelling rose-bud in the act of bursting into bloom. How near does this bring God to us! Not only does it compel us to admit that he is every where, but that he is every where at the same time, operating, directing, superintending, and observing all things. We are constrained to say:

'THESE, as they change, Almighty Father, these

Are but the VARIED GOD. The rolling year

Is full of Thee.'

THOMSON./

Or with a still more extensive and appropriate view: He

'Warms in the sun, refreshes in the breeze,
Glows in the stars, and blossoms in the trees;
Lives through all life, extends through all extent,
Spreads undivided, operates unspent.'

POPE.

It is to be supposed, that the foregoing reflections on the inferior existences and phenomena of nature, have produced a permanent and efficient conviction of a perpetually present Deity. What, then, would we feel, were we to ascend into the superior orders and classes of animal and intellectual existences and phenomena? Here we acknowledge our incompetency, in common with all who have approached the subject. The celebrated GALEN is said to have fallen on his knees, in wonder, astonishment, and adoration, upon contemplating the wisdom, power, and goodness, displayed in forming a human body. What then must be the emotions of an enlightened intellect, when it ascends into the regions of the principles, materials, and machinery of ratiocination, and examines its powers and action? Mute, and motionless with astonishment, wonder, and delight, he contemplates the operations of intellect, while it analyzes intricate and complex matters, and combines the simple elements of whole theories, or ranges of thought, marking the development to conviction and demonstration; until the observing intellect itself becomes joyously conscious of a similar existence, and of similar powers, from feeling the same operations and faculties active in himself. His thoughts immediately rush upon his own

heart, and with them comes the full and clear conviction, that the power and wisdom of God only could have formed such a thing as INTELLECT; and that his perpetual personal presence and agency only are competent to keep up perpetual intellectual action. Awful thought! How then can the mind resist the conviction, that God is not only present with each person, but actually in possession of his heart, his mind, his thoughts; nay, the very springs and materials of his thoughts; or even the indefinite, and almost indetectable emotions of his mind!

Such is the true doctrine of the omnipresence of Jehovah. Let us then proceed to inquire how mankind should be affected by this doctrine.

In the first place, they should be resigned to the dispensations of Divine providence in the world, whether they regard a captive or a king; an insect or an empire.

This doctrine of resignation to all the dispensations of God's providence and will, is a pleasing part of the Christian's creed, and is founded on this plain deduction from his omnipresence, viz. That God attends to every individual creature, and its concerns, as perfectly as if there were no other creature. This constant and minute inspection of the Divine Being gives attention to the smallest, as well as greatest events, and administers such encouragements to virtue, and punishments to vice, as he, in his infinite wisdom, judges proper; and of the propriety of which the good man can never doubt; and, therefore, says, "Thy will be done,' because he knows that will is right; and it is the first principle of a Christian's heart to rejoice in that which is right, though it seem afflictive to him personally; or clouds and darkness rest upon it.

In possession of these views and feelings, the good man only is rationally and permanently cheerful. No cheerfulness but his is beyond the power of fortune, or the influence of earthly events. If prosperity smile on him, and he and his country are full to overflowing; he does not become proud and vain in his heart, and forget his God. His devotion becomes more intense and uniform by the addition of a large amount of gratitude: and, instead of using the power which the abundance of his wealth gives him, to do harm, he uses it, and his wealth also, to diffuse relief and joy among the afflicted, and thus disposes a thousand hearts to rise up and bless him.

Besides this, he has the pleasure of the consciousness of doing good, and being good: a pleasure, beyond a doubt, the purest and highest a human heart can feel on earth, except the pleasure of the sense of the pardon of sin, and the favour of God. Moreover, I may add, he is in haste to do all the good he can, during his prosperity, for he knows not but that it may be out of his power, by some sudden reverse of fortune, in a very short time. He seizes quickly the opportunities of laying up for himself a good foundation against the time to come,' that his Saviour may say to him,

with others: Come, ye blessed of my Father, inherit the kingdom; for I was hungry and ye fed me; thirsty, and ye gave me drink; naked, and ye clothed me; sick, and in prison, and ye visited me; for inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.' With this exalted end in view, he hastens to do all the good he can, during his prosperity.

But should he be a child of adversity, from his youth up; or should he be the subject of the deepest reverses of fortune; do riches take wings and fly away; do friends forsake; does health fail; does he stand like some desolated tree, on the bleak mountain peak, stripped of all its branches, and scathed with the storms and lightnings of ages; has the very genius of desolation and sorrow taken him into captivity? Under any, or all these circumstances, he does not, like the ungodly man too frequently, throw away his life foolishly, in a fit of despair; but with a firmness and resignation peculiar to a good man, he bows to the awful dispensations of his God, and repeats, with a chastened smile, Thy will be done!' and though that will is awfully mysterious at the present time, yet he is sure its issues will be best. Of such a one, under such circumstances, we may well say with the poet :

'Like some tall cliff, that lifts his awful form,

Swells from the vale, and midway leaves the storm;
Though clouds and tempests round its sides are spread,
Eternal sunshine settles on its head.'

In the second place, this doctrine of the omnipresence of God should powerfully restrain from every species and semblance of vice, and encourage to the cultivation of every virtue; because we are compelled to conclude, that God knows the moral character and condition of each of his intelligent creatures.

The knowledge of the character and condition of each implies, not only a knowledge of the general conduct and deportment of each person, but a knowledge of the private actions, secret deeds, unuttered thoughts, and inmost emotions of each one's soul. This knowledge of each one's moral character is scarcely ever thought of, and still less frequently understood. It is to be feared, most persons suppose the Almighty regards not the petty interests and actions of individual men; but only the greater affairs of empires, worlds, and systems;' and of course feel no restraint from the doctrine of the omnipresence of God. This erroneous opinion is supposed, by Dr. Dwight, to arise either from want of examination; or, an apprehension that it is beneath the dignity of God to regard such things; or, a dread in their minds to such attention, on the part of God, to their concerns, because they will not bear Divine inspection.

That their mistake is principally owing to the first and third of these articles, there can be no doubt. How should those, who examine not the nature and perfections of God, conclude he is interested in the personal character of each individual? Certainly, not