finite 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.

SERMON VI.

OMNIPRESENCE AND OMNISCIENCE

OF GOD.

O LORD THOU HAST SEARCHED ME, AND KNOWN ME. THOU KNOWFST 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. PSALM CXXXIX. 1-12.

IN In my last Discourse, I considered the Eternity and Immuta bility 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. Accordingly 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 labour 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 sunbeams, 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 farther 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 under

standing is infinite.'

In accordance with this doctrine only is all our obedience, particularly our worship, prescribed in the Scriptures. We

worship and obey God everywhere, and are commanded thus to do, because God is everywhere 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 am I 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, Matt. 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 causal influence, an 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

life-giving 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.

As therefore God acts

In this agency, con

No agent can act where he is not. everywhere, he is everywhere present. trivance and skill, to which no limits can be set, are everywhere manifested: it is of course equally, and unanswerably, a proof of the Omniscience of God.

This attribute of God is also inferred with absolute cer

tainty, from his Omnipresence. As God exists everywhere, 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.

1. 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 in 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