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SERMON XX.

THE OMNIPRESENCE OF GOD.

HEBREWS iv. 13.

Neither is there any creature that is not manifest in His sight; but all things are naked and opened unto the eyes of Him with whom we have to do.

THE universal presence of God is one of those fundamental doctrines, on which the fabric of religion rests; take it away, and the building cannot stand. For by religion is meant the relation in which man stands towards God, with all the duties that arise out of that relation, such as dependance on God, prayer in all its branches, the regulation of the heart, and ordering of the whole life, with regard to the will of God, and the studying His approbation in all things; all these things necessarily imply a belief in the

presence of God. We should have no encouragement, no motive, so to live, to lay down such a rule and principle in the government of ourselves, were we not persuaded of our being always under the observance of the divine allseeing eye. The very life of religion, I may almost say, consists in an abiding sense of the presence of God; the more fully we realize it, the more constantly we meditate upon it, the more cautious and circumspect shall we be in all our conduct, the more strict in devoting ourselves both soul and body to His service, and the more anxious to avoid whatever may be displeasing in His sight; whereas, on the other hand, the less deeply or the less frequently we reflect on our being under His inspection, the more inconsiderate and careless shall we naturally be in all religious matters, the less restraint shall we place upon our inclinations, the more freely shall we seek our own pleasure and worldly interest in all things.

He who is perpetually thinking of God, as a Being who is "about his path, and about his bed, and spieth out all his ways," who "knoweth altogether every word that is in his tongue," and understandeth his thoughts even before his mind has conceived them, can hardly be so presumptuous and daring a sinner, as with deliberate

wilfulness to defy Him, even to his face. It seems impossible but that he would live under a constant feeling of reverence and awe towards the Divine Being, whom he is ever beholding with the eye of faith. Such a one would not willingly do any thing to offend a powerful individual of the same frail nature with himself. How then could he venture to draw down upon himself, by wilful sin, the displeasure of that omnipresent God, from whose loving kindness alone, he can hope for any good thing, conscious, as he is, that "all things are naked and opened to His eyes? No, the sinner must forget God, or endeavour to think, that God forgets him, to feel even a momentary security and satisfaction in the transgression of His laws; he must encourage himself in wickedness, by saying that no one shall see him; he says in his heart, "there is no God," or "tush, thou God carest not for it ;" and as far as his own thoughts are able to banish Him from existence, he lives" without God in the world."

Seeing then that the consideration of God's presence is so effectual a help to religion, or rather so indispensable and essential a part of it, and that the profane forgetfulness of that truth, opens wide the door to all ungodliness of living, I do not know that I can address you on a subject that may more profitably engage your attention.

In my present discourse, I shall show you the uses to which the knowledge of this important truth may be applied; and may He, "to whom all hearts are open, all desires known, and from whom no secrets are hid," so direct "the thoughts of our hearts by the inspiration of His Holy Spirit," that our contemplations, on this present 'occasion, may be blessed to our lasting benefit, and that we may henceforth dedicate ourselves wholly to Him, "in whom we live, and move, and have our being," through Jesus Christ our Lord.

I do not think it necessary to commencé how, in the way in which it is sometimes requisite to do, by proving that the doctrine in question, is contained in the Holy Scriptures, because none of you need information on that head; you know how often it is directly expressed, how universally it is implied throughout the whole Bible; you know it is always understood in every word that is said on the subject of prayer, since prayer would be unavailing without an 'Omnipresent God; and whatever is written con'cerning the dealings of providence, the importance of piety and holiness, the danger of irreligion and sin, of necessity proceeds on the assumption, that "all things are naked and opened unto the eyes of Him with whom we have to do; every

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attempt at religion would be folly, if God did not see or regard us.

But there are two sorts of persons, of very différent characters indeed, and who upon very different grounds make objections to this great truth, to whom it may be useful to address a few words; the same answer will serve for both, although it is meant by way of comfort to the one, and of rebuke to the other. The one is fearful and dejected, and, though desiring nothing more earnestly than to be an object of God's favour and paternal care, yet can hardly persuade himself that the great Creator of the world will stoop to behold so insignificant a being as himself; he is oppressed by the thought which seems once to have made the mind of David uneasy" When I behold the heavens, the work of thy hand, the moon and the stars which thou hast ordained, Lord, what is man that thou art mindful of him, or the son of man that thou visitest him?" This thought disheartens him; he fears he is overlooked and disregarded, and that God will never condescend to interest Himself about him, or his trifling concerns. The other, with very opposite feelings, comes to the same conclusion; he wishes to be out of the sight of God, because he knows, that if beheld, he must be "an offence" to Him, and therefore he

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