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 ftirring 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 infinite fpace as the receptacle, or rather the habitation of the Almighty: But the nobleft and most exalted way of confidering this infinite space is that of Sir Ifaac Newton, who calls it the Senforium of the Godhead. Brutes and men have their Senfo riola, or little Senforiums, by which they apprehend the prefence and perceive the actions of a few objects, that lie conti guous to them. Their knowledge and obfervation turns 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 Omniscience. Were 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 ftill find it felf within the embrace of its creator, and encompaffed round with the immensity of the Godhead. Whilft we are in the body he is not lefs present 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 behold him: he hidetb bimfelf on the right hand that I cannot fee him. In fhort, reafon as well as revelation affures us, that he cannot be abfent from us, notwithstanding he is undifcovered by us. In this confideration of God Almighty's Omniprefence and Omniscience eve ry 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 fhould 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 themselves unworthy that he should be mindful of them. ·Calum quid quarimus 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 present 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 several excellent writers, I shall confider it in a light wherein Ihave not seen it placed by others. Firft, How disconfolate 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 presence! 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. Firft, 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 presence! 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 respective qualities. The feveral inftincts, in the brute creation, do likewise operate and work towards the several ends which F are are agreeable to them, by this divine energy. Man only, who does not co operate 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 eflence 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 existence; but he may leave this our exiftence to it felf, with regard to its happinefs 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 those infufions of joy and gladness which are fo hear at hand, and ready to be poured in upon us; efpecially when we confider, Secondly, The deplorable condition of |