sence are co-existent, and run together through the whole infinitude of space. This consideration might furnish us with many incentives to devotion, and movtives 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 bene fits 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 loving kind

ness!

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 passés 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 co operate with his 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 VOL. I.

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the world. It is indeed impossible for an infinite be→ ing 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 it self, 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 s near at hand, and ready to be poured in upon : especially when we consider, secondly, the deplorable condition of an intellectual being, who feels no othe effects from his Maker's presence, but such as proces from divine wrath and indignation.

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We may assure ourselves, that the great Author nature will not always be as one who is indifferent any of his creatures. Those who will not feel him his love, will be sure at length to feel him in his ở pleasure. And how dreadful is the condition of creature, who is only sensible of the being of his C ator by what he suffers from him! . He is essential present in hell as in heaven; but the inhabitants of former behold him only in his wrath, and shre within the flames to conceal themselves from him. is not in the power of imagination to conceive fearful effects of omnipotence incensed.

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But I shall only consider the wretchedness of ani tellectual being, who in this life lies under the dis sure of him, that at all times and in all places is i mately united with him. He is able to disquiet soul, and vex it in all its faculties. He can hi any of the greatest comforts of life from refreshing and give an edge to every one of its slightest cal fro ties. Who then can bear the thought of being outcast from his presence, that is, from the com of it, or of feeling it only in its terrors! How p

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tic is that expostulation of Job, when for the trial of his patience 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 loy ing kindness!

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, whey 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 know that the spirit of God is present with us, by the effects which he produceth in us. Our outward senses are too gross to apprehend him; we may however taste and see how gracious he is, by his influence upon our minds, by those virtuous thoughts which he awakens in us, by those secret comforts and refreshments which he conveys into our souls, and by those ravishing joys and inward satisfactious which are perpetually springing up, and diffusing themselves among all the thoughts of good men. He is lodged in our very essence, and is as a soul within the soul to irradiate its understanding, rectify its will, purify its passions, and enliven all the powers of man. How happy therefore is an intellectual being, who, by prayer and meditation, by virtue and good works, opens this communication between God and his own soul! Though the whole creation frowns upon him, and all nature looks black about bim, he has his light and support within him, that are able to cheer his mind, and bear him up in the midst

of all those horrors which encompass him. He knows that his helper is at hand, and is always nearer to him than any thing else can be, which is capable of annoy. ing or terrifying him. In the midst of calumny or contempt, he attends to that being who whispers bet ter things within his soul, and whom he looks upon as his defender, bis glory, and the lifter-up of his head. In his deepest solitude and retirement he knows that be is in company with the greatest of beings; and per ceives within himself such real sensations of his pre sence, as are more delightful than any thing that can be met with in the conversation of his creatures. Even in the hour of death, he considers the pains of his dissolation to be nothing else but the breaking down of that partition, which stands betwixt his soul, and the sight of that being, who is always present with him, and is about to manifest itself to him in fulness of joy.

If we would be thus happy, and thus sensible of our Maker's presence, from the secret effects of his mercy and goodness, we must keep such a watch over all our thoughts, that, in the language of the scripture, his soul may have pleasure in us. We must take care not to grieve his holy Spirit, and endeavour to make the meditations of our hearts always acceptable in his sight, that he may delight thus to reside and dwell in

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The light of nature could direct Seneca to this doctrine, in a very remarkable passage among his epistles: Sacer inest in nobis spiritus bonorum malorumque custos, et observator, et quemadmodum nos illum tractamus, ita et ille nos. "There is a holy spirit residing in us, who watches and observes both good and evil men, and will treat us after the same manner that we treat him." I shall employ those more emphatical words in divine revelation: "If a man loves me, he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him."

The doctrine of the omnipresence of the Divine Be ing is so agreeable to reason, that we meet with it in the writings of the enlightened heathens, as I might show at large, were it not already done by other hands. But though the Deity be thus essentially present through all the immensity of space, there is one part of it in which he discovers himself in a most transcendant and visible glory. This is that place which is marked out in scripture under the different appellations of "Paradise, the third heaven, the throne of God, and the habitation of his glory." It is here where the glorified body of our Saviour resides, and where all the celestial hierarchies, and the innumerable hosts of angels, are represented as perpetually surrounding the seat of God with hallelujahs and byinns of praise. This is that presence of God which some of the divines call his glorious, and others his majestic presence. He is indeed as essentially preseut in all other places as in this; but it is here where he resides in a sensible magnificence, and in the midst of all those splendors which can affect the imagination of created beings.

It is very remarkable that this opinion of God Almighty's presence in Heaven, whether discovered by the light of nature, or by general tradition from our first parents, prevails among all the nations of the world, whatsoever different notions they entertain of the godhead. If you look into Homer, the most ancient of the Greek writers, you see the supreme power seated in the heavens, and encompassed with inferior deities, among whom the Muses are represented as singing incessantly about his throne. Who does not here see the main strokes and outlines of this great truth we are speaking of? The same doctrine is shadowed out in many other heathen authors, though at the same time, like several other revealed truths, Jashed and adulterated with a mixture of fables and