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contain a full and plain Assertion of God's Omniscience, will lead us,
I. To a distinct Consideration of that
Attribute, and then,
Influence such a Consideration ought
I. THEN, We are distinctly to consider this Attribute of God : All things are naked and open unto the Eyes of Him with whom we have to do : All things are naked and open to his Eyes ; i. e. He knoweth, He seeth all things. The Immensity of the Divine Existence whereby He filleth all in all, and the Intelligence of his Nature, whereby He understandeth the whole of every Accident, past, present, and future, are Circumstances which place us in the Fulness of God's Presence, and subject us to his continual Notice.
As to the Ubiquity of the Divine Presence, the Suffrages of Reason, but much more the Voice of Revelation, will inform us, that that vast Being, which only has Immortality, which is at once diffused thro' all Duration, is at once ex
tended likewise thro' the wide Abyss of Space ; Wbither, says the Royal Psalmift, fhall I go from thy Spirit ? or whither shall I fee from thy Presence ? If I ascend up into Heaven, thou are there, if I make my Bed in Hell, behold thou art there. If I take the Wings of the Morning, and dwell in the uttermoft Parts of the Sea, even there shall thy Hand lead me, and thy Right-band bold me.
Thus we see no Place is so high, none so low, none so remote, none so obscure, where the Divine Presence does not pervade where his Providence is not exercised. Am I a God at band, says the Lord, and not a God afar of? Can any hide himself in secret Places, that I should not see Him? faith the Lord ? Do not I fill Heaven and Earth ?
LET then the Mind of Man, in the Strength and Quickness of Imagination, dart forth like the Light, and extend itself through the whole Sphere of the Universe ; yet farther, let it convey itself far beyond the Limits of the material World, and diffuse itself through the widest Expansion, that any Concessions
can reach ; yet infinitely short will all this fall of the Divine Immensity ; for God, who is all in all, is present at the same Time in every Part ; and in the Fulness of his Existence, He takes up the infinite Tracts of Space. We are apt in our Conceptions to confine the Almighty to the highest Heavens, to esteem that the proper Seat of his Residence, and to imagine Him present in other Places only by his Power and Influence ; but this is a partial Account of the Divine Ubiquity : The blissful Mansions of Eter. nity are indeed enriched with the open Splendor of his glorious Presence ; but with respect to his Essence, He equally fills his Throne, and his Footstool is equally present in every Place.
But God is likewise an infinitely intelligent Being, and his Inspection over us is as universal as his Presence with us. God searcheth us out, and knoweth us; He knoweth our down-hitting and our uprising : He counteth our Steps, and spieth out all our Ways. There is not a Word in our Tongue, nor an Imagination in our Soul, but He knoweth it altogether : No
Adion, no Thought can be with-holden from Him, who is the great Observer of Mankind, the nice Discerner of our Hearts. The Clouds of the moft secret Obscurity cannot obstruct his all-piercing Sight ; for the Darkness bideth not from Him ; but tbe Night shineth as the Day ; the Darkness and Light to Him are both alike : The most specious Appearance of concealed Hypocrisy cannot deceive his discriminating Eye ; for God hath not Eyes of Flesh, be seeth not by Appearance, as Man seeth, but trieth the very Heart and Reins. Thus then, as well by the Ubi-' quity of God's Presence, as by the Intelligence of his Nature, all things are naked and open to his Eyes. But in order to give this Attribute of God's Omniscience its due Weight, we must consider the Force of these Words, with whom we have to do.
If the Almighty was an idle Spectator only of Human Actions, disclaiming all manner of Concern for, and all future Relation to Mankind, the Notices of such an Intuition would affect us but little more than if he did not see them at
all : But since his Eyes are every where beholding the Evil and the Good; behold. ing it as the Great Preserver to govern, as an impartial Judge to reward and punish the Sons of Men, we cannot fully satisfy our present Enquiries without considering Him yet farther under these two Relations.
It is the gracious Design of the Almighty by governing and regulating the Affairs of the World, to dispose all things in such a Way as is most conducive to his own Glory, and to our Happiness. God therefore observes all Actions and Motions of Mankind, that He niay give them such advantageous Turns of Blessedness as may best answer the Ends of his Providence : It is even a Delight to the Holy One to do Good to them that fear Him; and in the Dispensations of his Government He does fo graciously and wisely improve every Circumstance of their Behaviour, that He makes all things work together for their Good. Those, whose Thoughts are not according to God's Commandments, and whose Hands deal with Wickedness, the Lord