To return, therefore, to my first thought, I could not but look upon myself with secret horror, as a being that was not worth the smallest regard of one who had so great a work under his care and superintendency. I was afraid of being overlooked amidst the immensity of nature, and lost among that infinite variety of creatures which in all probability swarm through all these immeasurable regions of matter.

every thing it contemplates, till our reason comes again to our succour, and throws down all those little prejudices which rise in us unawares, and are natural to the mind of man.

We shall therefore utterly extinguish this melancholy thought of our being overlooked by our maker in the multiplicity of his works, and the infinity of those objects among which he seems to be incessantly employed, if we consider, in the first place, that he is omnipresent; and in the second, that he is omniscient.

In order to recover myself from this mortifying thought, I considered that it took its rise from those If we consider him in his omninarrow conceptions, which we are presence; his being passes through, apt to entertain of the divine nature. actuates, and supports the whole We ourselves cannot attend to many frame of nature. His creation, and different objects at the same time. every part of it, is full of him.— If we are careful to inspect some There is nothing he has made, that things, we must of course neglect is either so distant, so little, so inothers. This imperfection which considerable, which he does not eswe observe in ourselves, is an im-sentially inhabit. His substance is perfection that cleaves in some de-within the substance of every being, gree to creatures of the highest capacities, as they are creatures, that is, beings of finite and limited natures. The presence of every created being is confined to a certain measure of space, and consequently his observation is stinted to a certain number of objects. The sphere in which we move, and act, and understand, is of a wider circumference to one creature than another, according as we rise one above another in the scale of existence. But the widest of these our spheres has its circumference. When, therefore, we reflect on the divine nature, we are so used and accustomed to this imperfection in ourselves, that we cannot forbear in some measure ascribing it to Him in whom there is no shadow of imperfection. Our reason indeed assures us, that his attributes are infinite; but the poorness of our conceptions is such, that it cannot forbear setting bounds to

whether material, or immaterial, and as intimately present to it, as that being is to itself. It would be an imperfection in him, were he able to remove out of one place into another, or to withdraw himself from any thing he has created, or from any part of that space which is diffused and spread abroad to infinity. In short, to speak of him in the language of the old philosophers, he is a being whose centre is everywhere, and his circumference nowhere.

In the second place, he is omniscient as well as omnipresent. His omniscience indeed necessarily and naturally flows from his omnipresence. He cannot but be conscious of every motion that arises in the whole material world, which he thus essentially pervades; and of every thought that is stirring in the intellectual world, to every part of which he is thus intimately united.

Several moralists have consider- omniscience every uncomfortable

ed the creation as the temple of God, which he has built with his own hands, and which is filled with his presence. Others have considered infinite space as the receptacle, or rather the habitation of the Almighty but the noblest and most exalted way of considering this infinite space, is that of Sir Isaac Newton, who calls it the sensorium of the Godhead. Brutes and men have their sensoriola, or little sensoriums, by which they apprehend the presence, and perceive the actions of a few objects, that lie contiguous to them. Their knowledge and observation turn within a very narrow circle. But as God Almighty cannot but perceive and know every thing in which he resides, infinite space gives room to infinite knowledge, and is, as it were, an organ to omniscience.

thought vanishes. He cannot but regard every thing that has being, especially such 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 to trouble them on this occasion: for, as it is impossible he should over. look any of his creatures, so we may be confident that he regards with an eye of mercy those who endeavour to recommend themselves to his notice, and in unfeigned humility of heart think themselves unworthy that he should be mindful of them. Spectator.

Motives to Piety and Virtue, drawn from the Omniscience and Omnipresence of the Deity.

Were the soul separate from the In one of your late papers, you body, and with one glance of thought had occasion to consider the ubi should start beyond the bounds of quity of the Godhead, and at the the creation, should it for millions same time to show, that, as he is of years continue its progress present to every thing, he cannot but through infinite space with the be attentive to every thing, and privy same activity, it would still find itself to all the modes and parts of its exwithin the embrace of its Creator, istence; or, in other words, that and encompassed round with the im- his omniscience and omnipresence mensity of the Godhead. While we are co-existent, and run together are in the body he is not less present through the whole infinitude of with us, because he is concealed space. This consideration might from us. "Oh that I knew where I furnish us with many incentives to might find him! (says Job). Behold devotion, and motives to morality; I go forward, but he is not there; but, as this subject has been handled and backward, but I cannot perceive by several excellent writers, I shall him; on the left hand, where he does consider it in a light in which I work, but I cannot behold him; he have not seen it placed by others. hideth himself on the right hand that First, how disconsolat is the I cannot see him." In short, reason condition of an intellectual being, as well as revelation assures us, that who is thus present with his Makhe cannot be absent from us, not wither, but at the same time receives standing he is undiscovered by us. no extraordinary benefit or advan. tage from this his presence!

In this consideration of God Almighty's omnipresence and

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-kindness!

in our existence; but he may leave this our existence to itself, 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 so near at hand, and ready to be poured in upon us: especially when we consider, secondly, the deplorable condition of an intellectual being who feels no other effects from his Maker's presence but such as proceed from divine wrath and indignation!

We may assure ourselves, that the great Author of Nature will not always be as one who is indifferent to any of his creatures. Those who will not feel him in his love, will be sure, at length, to feel him in his displeasure. And how dreadful is the condition of that creature who is only sensible of the being of his Creator by what he suffers from him! He is as essentially present in hell as in heaven; but the inhabitants of those accursed places behold him only in his wrath, and shrink within the flames to conceal themselves from him. It is not in the power of imagination to conceive the fearful effects of omnipotence incensed.

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 passes 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 these advantages from it, which are perfective of his nature, and necessary to his well-being. The divinity is with him, and everywhere 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 the world. It is indeed impossible for an infinite being 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 with-refreshing us, and give an edge to draw from us all the joys and con solations of it. His presence may perhaps be necessary to support us

But I shall only consider the wretchedness of an intellectual being, who, in this life, lies under the displeasure of him, that at all times, and in all places, is intimately united with him. He is able to disquiet the soul, and vex it in all its faculties. He can hinder any of he greatest comforts of life from

every one of its slightest calamities. Who then can bear the thought of being an outcast from his presence,

that is, from the comforts of it, or of feeling it only in its terrors? How pathetic is that expostulation of Job, when, for the real 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 loving-kindness.

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 him, 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 ca

The blessed in heaven behold him face to face, that is, are as sensible of his presence as we are of the pre-pable of annoying or terrifying him. sence of any person whom we look In the midst of calumny or conupon with our eyes. There is doubt-tempt, he attends to that Being who less a faculty in spirits, by which they whispers better things within his apprehend one another, as our sen- soul, and whom he looks upon as ses do material objects; and there his defender, his glory, and the lif is no question but our souls, when ter up of his head. In his deepest they are disembodied, or placed in solitude and retirement, he knows glorified bodies, will, by this facul- that he is in company with the ty, in whatever part of space they greatest of beings; and perceives reside, be always sensible of the di- within himself such real sensations vine presence. We who have this of his presence, as are more delightveil of flesh standing between us ful than any thing that can be met and the world of spirits, must be with in the conversation of his creacontent to know the spirit of God tures. Even in the hour of death, is present with us by the effects he considers the pains of his dissowhich he produceth in us. Our lution to be nothing else but the outward senses are too gross to breaking down of that partition, apprehend him; we may, however, which stands betwixt his soul and taste and see how gracious it is, by the sight of that Being who is alhis influence upon our minds, by ways present with him, and is about those virtuous thoughts which he to manifest itself to him in fulness awakens in us, by those secret com- of joy. forts and refreshments which he If we would be thus happy, and conveys into our souls, and by those thus sensible of our Maker's preravishing joys and inward satisfac-sence, from the secret effects of his tions which are perpetually spring-mercy and goodness, we must keep ing up, and diffusing themselves such a watch over all our thoughts, 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,

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

virtue, and that uneasiness winch follows in it upon the commission of vice.

Thirdly, from the nature of the Supreme Being, whose justice, goodness, wisdom, and veracity are all concerned in this point.

But among those and other excellent arguments for the immor

our hearts always acceptable in his sight, that he may delight thus to reside and dwell in us. 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 spi-tality of the soul, there is one drawn rit residing in us, who watches and observes both good and evil men, and will treat us after the same manner that we treat him." But I shall conclude this discourse with those more emphatical words in divine revelation." If a man love me, he will keep my words; and my father will love him, and we will come unto him, and make our abode with him." Spectator.

On the Immortality of the Soul.

I was yesterday walking alone in one of my friend's woods, and lost myself in it very agreeably, as I was running over in my mind the several arguments that establish this great point, which is the basis of morality, and the source of all the pleasing hopes and secret joys that can arise in the heart of a reasonable creature. I considered those several proofs drawn,

from the perpetual progress of the soul to its perfection, without a possibility of ever arriving at it; which is a hint that I do not remember to have seen opened and improved by others who have written on this subject, though it seems to me to carry a very great weight with it. How can it enter into the thoughts of man, that the soul, which is capable of such immense perfections, and of receiving new improvements to all eternity, shall fall away into nothing almost as soon as it is created? Are such abilities made for no purpose? A brute arrives at a point of perfection that he can never pass: in a few years he has all the endowments he is capable of; and, were he to live ten thousand more, would be the same thing he is at present. Were a human soul thus at a stand in her accomplishments, were her faculties to be full blown, and incapable of farther enlargements, I could imagine it might fall away insensibly, and drop at once into a state of annihilation. But can we be

First, from the nature of the soul itself, and particularly its immateriality; which, though not absolute-lieve a thinking being that is in a ly necessary to the eternity of its duration, has, I think, been evinced to almost a demonstration.

perpetual progress of improvement, and travelling on from perfection to perfection, after having just lookSecondly, from its passions and ed abroad into the works of its Cresentiments, as particularly from its ator, and made a few discoveries of love of existence, its horror of an- his infinite goodness, wisdom, and nihilation, and its hopes of immor-power, must perish at her first settality, with that secret satisfaction ting out, and in the very beginning which it finds in the practice of of her inquiries?