faith. This is the only way in which accurate information is obtained upon any point. Patient thought and gradual investigation are the only sure guides to accurate knowledge. In proportion, then, as religion is of more inportance than any thing else in the world, both in its influence upon our conduct in this life, and in its promotion of our eternal interest in the world to come, religious meditation is also necessary above all other. By means of it, a man`is made to feel individually interested in the great duties of his religion: and their influence on his mind is rendered permanent and practical. It sustains a kind of perpetual devotion, which actuates and pervades the soul silently, yet irresistibly; teaches it on all occasions, and at all times, to regard the will of God revealed in his Scriptures, as the unerring rule of conduct: and the motives of religion as real, stable, sufficient inducements to persevere in holiness of life. Until the mind has been thus trained, religion has not gained its proper ascendency over the heart and until that time, the meditations of our heart cannot be considered acceptable in the sight of God. David, in conclusion, alludes to the only means, by which we may obtain these qualifications, and the only foundation for our hopes the power of God, who is our strength and our Redemer. Whoever trusts to his own unassisted endeavours, will assuredly fail in the hour of trial. Whoever trusts that he shall be preternaturally assisted, without using such means as the Divine mercy has given him, has no reason to expect the fulfilment of his hopes. But if, with full reliance upon God's grace, which is sufficient for us, we endeavour earnestly to attain the prize of our high calling, we have reason to hope and believe, that our labour will not be in vain in the Lord: that the words of our mouths and the meditations of our hearts may be acceptable to God, our strength and our Redeemer. Even conviction of the evidence of religion, and admiration of its precepts, will vary with the degree of holiness, which each individual has been enabled to attain. The heavens, it is true, declare the glory of God: the firmament sheweth his handy work: but they speak a language unintelligible to those, whose minds are still clouded by a vicious life. The word of God is indeed most perfect, converting the soul: most sure, making wise the simple: most right, rejoicing the heart: most pure, enlightening the eyes: most clean, enduring for ever: most true, and righteous altogether: more de sirable than earthly treasures: more delightful than mere earthly joys. It warns by its terrors, and allures by its exceeding great rewards—but man may neglect this great salvation, and do despite to the Spirit of grace. Happy is he, who is endued with strength to employ these means to the salvation of his soul: who is made to understand his errors, cleansed from his secret faults, kept back from the dominion of presumptuous sin, whose words and thoughts are so purified, by the influence of the Holy Spirit, as to be acceptable in the sight of the Lord; who is truly his strength and his Redeemer. PART IV. LECTURE XIII. ON THE OMNIPRESENCE OF GOD. Psalm CXXXIX. 7, 8, 9, 10. 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. The imperfection of language, and the inadequacy of our own ideas, are more than usually felt, whenever our attention is directed towards the attributes of God. Even the words, which Revelation has adopted to display the divine perfections, are often necessarily figurative; and convey impressions which must be in some measure indefinite and our own contemplations are soon lost in the consideration of a Being, so incomparably superior to every thing created. Still these perfections are frequently displayed in the written word of God: and therefore were intended to be meditated upon by his rational creatures, for the enlargement of their mental faculties, as well as for their improvement in holiness. No well regulated mind can ever contemplate a Being of infinite wisdom, and mercy, and power, whose presence presence fills all space, and whose knowledge embraces the very thoughts of all men, without feelings of deep and sincere humility. With these dispositions let us consider the omnipresence of the Deity, as displayed in the works of the creation, and as revealed in his holy word. I. We may form some conception of the omnipresence of God, by observing the wide field, in which his power is exerted. Our faculties, it is true, are capable of contemplating only a very small portion of the universe. We soon arrive at a limit, when we direct our attention to objects either greater or less than ourselves, beyond which our senses, even assisted by artificial means, are unable to penetrate. We approach a degree of minuteness, which our minds may indeed conceive capable of further sub-division, but which our sight |