SERM. matter, that he does not perceive? what VII. effect can be produced but by his permiffion? As he is intimately and effentially present with every thing, even the fmalleft incidents must be regarded by him, and under his care, and perhaps, made ufe of by him to bring about the greatest events. Nor can the multiplicity of objects embarrass him, and obftruct his attention to particulars; for it is plain, that if he is equally prefent with all things, he can equally attend to all. If in things that are within the reach of our own senses, we can often attend to a variety, and obferve any confiderable change in their arrangement and number at the fame time, what shall we fay of him, whose fenfation (if I may fo exprefs it), is extended every where? Shall not he, whose faculties are abfolutely perfect, and ever present with all things, perceive all their changes and various effects, without any labour or perplexity? If he is alike prefent with all things, the minuteft as well as the greatest, must be obferved equally by him; fo that, as our Saviour expreffeth it, a Sparrow cannot fall to the ground without him, and even the very hairs of our bead are all numbered.

4. Hence

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4. Hence alfo, from a juft notion of SER M. this attribute of God, we may understand the meaning of a great variety of pasfages in the fcriptures, which otherwise would be obfcure. Thus, when bodily parts are attributed to God, the fenfe cannot be, that he who is every where has any parts, but only that the fcripture represents his perfections, according to the language and apprehenfion of mankind. Thus, when the hand of God is faid to perform any thing, the fenfe can only be, that the power of God effects it. So again, when eyes and ears are ascribed to him, the meaning is, that as certainly as men fee and hear, fo God perceives and knows, whatever is done; or when a mouth is ascribed to him, it is to be understood, that as men speak and express their sentiments, fo God can and does communicate his will. In like manner, when God is faid to be in heaven, or dwell in heaven, the fenfe is, that though God is every where prefent, yet in heaven, among angels, and the fpirits of just men made perfect, he manifefts his power and goodness in a more particular and glorious manner, and that there he gives brighter difcoveries of himfelf.

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SER M. felf. To the fame purpose, when God is faid to be in his temple on earth, it is fignified, that as by his appointment his worship was performed there, fo he had a particular regard to the prayers and religious fervices of his people in that place. Not but that God will hear the prayers of the humble from whatever corner they come; but as he will have a juft regard for his own inftitutions, our prayers and religious fervices will still be more acceptable to him, if they are performed, where he, for order and publick example, has appointed them.

In the last place, we may fee from hence, that God is a proper object of adoration and praise. A being that cannot be every where, and that cannot difcern the true fentiments and fincerity of the heart, must be a very improper object of religious worship. But as God is every where prefent, he can at all times and in every place be addreffed; he cannot be ignorant of the various wants and neceffities of them that call upon him. The true God of the univerfe, will always be diftinguished from the deities and vanities of the heathens in this, that as they are of limited powers and capa

cities,

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cities, and cannot help their votaries ins E R M. particular circumftances; he on the contrary, exifts every where, and will always be as the prophet Jeremiah, xxiii. expreffeth it, a God at hand and not afar off. It remains now, that we apply what has been faid to our practice. And

1. If this be true, that God is every where prefent, then we fee that our behaviour, and the whole of our moral actions, must be of the greatest impor→ tance to us, as they are continually obferved by him, who hath power to punish or reward, and one day will pass a righteous fentence upon us. It is given as a rule by fome moralifts, to excite to the practice of virtue, that we should suppose frequently with ourselves, that we are in the view of fome perfons remarkable for goodness, that we fhould reflect what they would think of our behaviour; and shall we not much more be perfuaded to a reasonable and pious deportment, from this awful confideration, that we are constantly in the view of him who is higher than the highest? If we are ftruck with awe in the prefence of men, who are eminent for their wisdom and fuperior character in life, fhall we not have the moft

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SER M. most profound regard for the presence of VII. him, who is the all-wife and almighty

Creator, just and holy, and who has vice and wickedness in the greatest abhorrence? Let us therefore, endeavour at all times, to have it in our minds, that we are in the presence of him that made us, who hath given a law of action by which we are to be judged, and to which, if we conform ourselves, we shall be happy. Let us remember, when we are tempted to fin, in fecret, and in retirement from all obfervation, that the eyes of the Lord are upon the ways of man, and that he feeth all his goings; and let us frequently examine, whether our conduct be pleafing to that almighty Being, in whofe hand our breath is, whofe are all our ways, and who can deftroy both body and foul in bell.

2. From hence alfo, we fee that good men have a fure ground of inward quiet and fatisfaction. As God is ever present with them, he knows their integrity of life, he fees their fecret behaviour, and all their good and charitable works; and he will not be unrighteous to forget them. To use the words of the prophet Malachi, A book of remembrance will be written