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finally removed. The great use of prayer, in this view, is to esta-
blish in the heart a humble dependence on God, and a firm confi-
dence in him. Confidence, as I have already observed, would, in
the case supposed, be shaken and destroyed: and, without confi-
dence, dependence would possess neither use nor worth. In the
present state of things, these attributes constitute the proper, and
the only proper, temper of the soul for the reception of blessings;
the spirit which is eminently beautiful and lovely in the sight of
God, and which is accordingly chosen by him as the proper object
of his unchangeable favour. In the case supposed, these attributes
could not be united; because Confidence could not exist : since
the mind could not but perceive, that a changing God might, and
probably would, in the infinite progress of things, become the sub-
ject of infinite change. If, therefore, it could feel satisfied, or safe,
for a hundred or a thousand years, it would still rationally fear,
that at some unknown and more distant period of Eternity, the or-
der of all things would be inverted; and its former obedience and
former prayers rise up
at this dreaded season in the character of
crimes, and prove the cause of its future suffering. Dependence,
therefore, existing solitarily, would degenerate into anxiety and
alarm; and, instead of being the means of union between the soul
and its Maker, would become a wall of dreadful separation.

The Immutability of God has often, but erroneously, been imagined to involve Inexorability in his character. The Scriptural Account of this great Being is, on the contrary, that he is immutably exorable; or, in other words, that he is immutably disposed to hear and answer Prayer. His own words are, Every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. This and this only, is his true character, agreeably to which the system of his dispensations is immutably established. In this system, infinite encouragement is holden out to every suppliant, and to every faithful Prayer. Here the petitioner knows, that what is once acceptable to God will always be acceptable; and that the things, which he has once required, he will require for ever. His faith, therefore, is built on the Rock of Ages; and, with whatever violence the rains may descend, the winds drive, or the floods beat, their rage and fury will assault him in

vain.

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SERMON VI.

OMNIPRESENCE AND OMNISCIENCE OF GOD.

PSALM CXXXIX. 1-12.....O Lord, thou hast searched me and known me.

Thou knotsest my down-sitting, and my up-rising; thou understandest my thought afar off. Thou compassest my path, and my lying down; and art acquainted with all my ways. For there is not a word on my tongue, but, lo, O Lord, thou knowest it altogether. Thou hast beset me behind and before, and laid thine hand upon me. Such knowledge is too wonderful for me; it is high; I cannot attain unto it. Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there; if I make my bed in hell, behold thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; Even there shall thy hand lead me, and thy right hand shall hold me. If I say, Surely the darkness shall cover me; even the night shall be light about me. Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee.

IN my last discourse, I considered the Eternity and Immutability of God. As motivity, or active power, the power by which all motion and action are originated, cannot be conceived to reside in any other than an intelligent being; the Knowledge of God becomes naturally the next subject of investigation. As his Presence is most intimately connected with his Knowledge; it will be advantageously united with it in a discourse of this nature. Accord ingly these attributes are frequently joined together by the divine

writers.

In the text, the Knowledge and Presence of God, usually termed, from their extent, his Omniscience and Omnipresence, are in the fullest manner declared. The Psalm, of which the text is a part, is one of the most remarkable Poetical compositions, ever seen in this World; and, did the time permit, would richly repay the la bour of an extensive, critical investigation. In comparison with it, the most admired odes of heathen antiquity are the mere effusions of children.

My audience cannot but have observed, that the manner, in which these perfections are attributed to God, is not that of plain, logical discussion. The subject is assumed as a thing granted and acknowledged; as a thing equally removed beyond debate and doubt. The writer, animated with the most enthusiastic ardour, of which a sublime imagination is capable, seizes these great themes of his attention; and, amid his enraptured contemplation of them, pours out a succession of the boldest and loftiest conceptions, that were ever uttered concerning these subjects. Himself, his thoughts, his words, his actions, he declares, with a mixture of awe and exultation, to be all perfectly known to God. From this knowledge, he at the same time informs us, there is no possible escape. Should he ascend into Heaven, or make his bed in Hell; should he, borne

on the sun-beams, hurry, with their celerity, into the distant regions of the West; still God would be present in all these and all other places alike. Were he still further to place his hope of a secure retreat in the darkness of night; he perceives the night to shine in the presence of God as the day, and the darkness and the light to be both alike unto him.

With these views of the Psalmist, those of every other divine writer on this subject exactly conspire; and all, with a single voice, attribute these perfections to Jehovah. Thus Jeremiah, xxiii. 23, 24: Am I a God at hand, saith the Lord, and not a God afar off?

Can any hide himself in secret places, that I shall not see him? Do not I fill heaven and earth, saith the Lord?

The heaven and the heaven of heavens cannot contain thee. Great is the Lord, his understanding is infinite.

In accordance with this doctrine only, is all our obedience, particularly our worship, prescribed in the Scriptures. We worship and obey God every where; and are commanded thus to do; because God is every where present, to see, and know, and accept our services, to protect our persons, and to supply our wants. It ought to be here observed, that these attributes are directly ascribed to all the persons of the Trinity. Thus CHRIST says of himself, Where two or three are gathered together in my name, there I am in the midst of them. Again, Lo, I am with you alway, even unto the end of the world. Peter says to him, John xxi. 17, Lord, thou knowest all things. Christ says of himself, And all the churches shall know, that I am he, who searcheth the reins and the hearts, Rev. ii. 23. And again, Mat. xi. 27, No one knoweth the Son, but the Father, neither knoweth any one the Father, save the Son, and he, to whomsoever the Son will reveal him.

The Omnipresence of the Spirit of Grace is emphatically asserted in the question, contained in the seventh verse of the text; Whither shall I go from thy Spirit? especially, as connected with the answers following. The Spirit of Glory and of God resteth upon you, that is, Christians universally, saith St. Peter, 1 Epist. iv. 14. Your body, saith St. Paul to Christians, is the temple of the Holy Ghost, 1 Cor. vi. 19; and, The Spirit searcheth all things, even the deep things of God, 1 Cor. ii. 10.

These attributes of God are also demonstrated, and holden out continually to our inspection, by Reason and Experience.

In every part of the Universe, to which we turn our eyes, we discern in the inanimate, animated, and intelligent, worlds, most evident proofs of an agency, which it is impossible rationally to attribute to any other being but God. In the motions and powers of the Elements; in the growth, structure, and qualities, of Vegetables and Animals; and in the thoughts, volitions, and actions, of Minds, we perceive a casual influence, and efficiency, totally distinguished from every other; as distant from that of man, as the

agency of man from the movements of an Atom. This character is never mistaken by Savages; nor even by children, when once informed of the character of God.

This agency is conspicuous in all places, at all times, and in all things; and is seen in the Earth, the Ocean, the Air, and the Heavens, alike. Equally evident is it in the splendour and lifegiving influences of the Sun; in the motions, order, and harmony, of the Planetary system; and in the light and beauty of the Stars; as in the preservation, direction, and control, of terrestrial things. No agent can act where he is not. As, therefore, God acts every where; he is every where present. In this agency, contrivance and skill, to which no limits can be set, are every where manifested: it is of course, equally, and unanswerably, a proof of the Omniscience of God.

This attribute of God is also inferred, with absolute certainty, from his Omnipresence. As God exists every where, so he is in all places the same God; all eye; all ear; all intellect. Hence it is impossible, that he should not know every thing, in every place, and at every time.

Again: all things are derived from God; and received their nature, attributes, and operations, from his contrivance, as well as from his power. All things were, therefore, known to him, antecedently to their existence. Nor are possible things less perfectly known to him, than those which are actual. Nothing is possible, but what he can bring to pass; and whatever he can bring to pass he cannot but know.

REMARKS

1st. How majestic, awful, and glorious, a manifestation of God is furnished to us by this passage of Scripture, thus considered!

We are here taught, that God is essentially present to all places, and to all beings. We are taught, that he is equally at hand, and afar off; that he is equally present in this world, and in the heavens; that he dwells alike throughout the universe of being, and the uninhabited regions of Immensity. In all places, also, he is JEHOVAH; the same GOD; possessing the same attributes; and operating with the same wonderful agency. From the same passage we also learn, irresistibly, that he comprehends, at the same moment of time, and with the same intuitive survey, every thing possible and actual; that Eternity past and future is perfectly present to his eye; and that no distance of place, or duration, can be any thing to him; that no retreat can conceal, and no darkness cover, any being, or event, from his sight. The mind of man is here exhibited as equally open to his view with the body; the thoughts and affections, as the words and actions; Hell, as equally naked and present to him, as Heaven; and the destroyer, and the Seraph, as alike without a covering. It is indubitably certain, therefore, that he is able to attend, and actually attends, to all

things at the same moment; to the motions of a seed, or a leaf, or an atom; to the creepings of a worm, the flutterings of an insect, and the journeys of a mite; to the excursions of the human mind, and the efforts of an Archangel; to the progress of a world, and the revolutions of a System.

2dly. How necessary are these attributes to the government of all things.

This interesting article may be advantageously illustrated in the following particulars. In the

First place, God is eminently qualified by these attributes for the preservation of all things.

The Universe is a work of stupendous greatness; composed of worlds innumerable by us; and inhabited by beings, still more emphatically surpassing number. The characters, and kinds, of these beings, are incomprehensibly various; and their circumstances, beyond measure, more various. As these are hourly existing, and advancing in an endless progress, they demand a providence minute, comprehensive, and enduring without a limit.

Every one of these is, also, a part of one immense whole. Each has its station allotted to it; the part which is to act, the duties which it is to perform, and the purposes to which it is intended to be subservient; together with powers, and circumstances, suited to the accomplishment of them. Should one being fail of fulfilling its appointed end; a chasm, a defect, would of course be found in the System, which could not be remedied. No finite measure can correctly determine the importance and danger of such a defect, however minute it may seem to a created understanding. Even the improper fall of a leaf, nay, the improper position of an atom, may, for ought that appears, be followed by consequences injurious, in the course of Eternity, both to the character of the Creator and the good of his creatures. The motions of a fly are capable of terminating the most important human life, or of changing all the future designs of a man, and altering the character, circumstances, and destiny, of his descendants, throughout time and Eternity. Such defects may, unless prevented by him, continually take place in every part of his vast kingdom. It is, therefore, indispensably necessary, that he should be present to every being, at every moment, to perceive, and regulate, every event; to further every part of his infinite designs; and to prevent every obstruction and failure. An exact, unremitted attention, on his part, is necessary to the greatest and to the least alike; a knowledge intimate, entire, and perfect, of all their relations, changes, and circum

stances.

Of this attention, this consummate knowledge, the presence of God is the real foundation. In consequence of his presence in all places, he sees, that every thing is contained in its own proper sphere of being, and action; and discerns every approach towards exposure, and towards defect. Hence his great work is always

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