be present every where, he must needs know what is done every where. It is for this end he proclaims himself a God filling heaven and earth, in the text: "Can any hide himself in secret places that I shall not see him? saith the Lord." I have heard what the prophets say, that prophesy lies in my name. "If I fill heaven and earth, the most secret thing cannot be hid from my sight." An intelligent being cannot be every where present, and more intimate in every thing than it can be in itself; but he must know what is done without, what is thought within. Nothing can be obscure to him, who is in every part of the world, in every part of his creatures. Not a thought can start up but in his sight, who is present in the souls and minds of every thing. How easy is it with him, to whose essence the world is but a point, to know and observe every thing done in this world! as any of us can know what is done in one point of place where we are present. If light were an understanding being, it would behold and know every thing done where it diffuseth itself. God is light, (as light in a crystal glass, all within it, all without it,) and is not ignorant of what is done within and without; no ignorance can be fastened upon him who hath a universal presence.

Hence by the way we may take notice of the wonderful patience of God, who bears with so many provocations; not from a principle of ignorance, for he bears with sins that are committed near him, in his sight; sins that he sees, and cannot but see.

[5.] Hence may be inferred the incomprehensibility of God. He that fills heaven and earth cannot be contained in any thing; he fills the understandings of men, the understandings of angels, but is comprehended by neither: it is a rashness to think to find out any bounds of God; there is no measuring of an infinite Being; if it were to be measured it were not infinite; but because it is infinite, it is not to be measured. God sits above the cherubim, Ezek. x. 1, above the fulness, above the brightness, not only of a human, but a created understanding. Nothing is more present than God, yet nothing more hid; he is light, and yet obscurity; his perfections are visible, yet unsearchable: we know there is an infinite God, but it surpasses the compass of our minds. We know there is no number so great, but another may be added to it; but no man can put it in prac tice without losing himself in a maze of figures. What is the reason we comprehend not many, nay most things in the world? Partly from the excellency of the object, and partly from the imperfection of our understanding. How can we then comprehend God, who exceeds all, and is exceeded by none; con

1 Koupturns Dionysius called God.

tains all, and is contained by none; is above our understanding, as well as above our sense? As considered in himself, infinite; as considered in comparison with our understandings, incomprehensible; who can with his eye measure the breadth, length, and depth of the sea, and at one cast view every dimension of the heavens: God is greater, and we cannot know him, Job xxxvi 26; he fills the understanding as he fills heaven and earth; yet is above the understanding as he is above heaven and earth. He is known by faith, enjoyed by love, but comprehended by no mind. God is not contained in that one syllable, God: by it we apprehend an excellent and unlimited nature: himself only understands himself, and can unveil himself.

[6.] How wonderful is God, and how nothing are creatures! "Ascribe ye greatness unto our God," Deut. xxxii. 2. He is admirable in the consideration of his power, in the extent of his understanding, and no less wonderful in the immensity of his essence; so that, as Austin says, he is in the world, yet not confined to it; he is out of the world, yet not debarred from it; he is above the world, yet not elevated by it; he is below the world, yet not depressed by it; he is above all, equalled by none; he is in all, not because he needs them, but they stand in need of him;-all this, as well as eternity, makes a vast disproportion between God and the creature. The creature is bounded by a little space, and no space is so great as to bound the Creator. By this we may take a prospect of our own nothingness: as in the consideration of God's holiness we are minded of our own impurity, and in the thoughts of his wisdom have a view of our own folly, and in the meditation of his power have a sense of our weakness; so his immensity should make us, according to our own nature, appear little in our own eyes. What little, little, little things are we to God! Less than an atom in the beams of the sun; poor drops to a God that fills heaven and earth; and yet dare we to strut against him, and dash ourselves against a Rock? If the consideration of ourselves in comparison with others, be apt to puff us up, the consideration of ourselves in comparison with God, will be sufficient to pull us down. If we consider him in the greatness of his essence, there is but little more proportion between him and us, than between being and not being, than between a drop and the ocean. We should never think of God without a holy admiration of his greatness, and a deep sense of our own littleness. As the angels cover their faces before him, with what awe should creeping worms come into his sight! and since God fills heaven and earth with his presence, we should fill heaven and earth with his glory; for this end he created angels to praise him in heaven, and men to worship him on earth, that the places he fills with his presence may be filled

with his praise. We should be swallowed up in admiration of the immensity of God, as men are at the first sight of the sea, when they behold a mass of waters, without beholding the bounds and immense depth of it.

[7.] How much is this attribute of God forgotten or contemned! We pretend to believe him to be present every where, and yet many live as if he were present no where.

It is commonly forgotten, or not believed. All the extravagancies of men may be traced to the forgetfulness of this attribute, as their spring. The first speech Adam spake in paradise after his fall, testified his unbelief of this; "I heard thy voice in the garden-and I hid myself," Gen. iii. 10; his ear understood the voice of God, but his mind did not conclude the presence of God; he thought the trees could shelter him from him, whose eye was present in the minutest parts of the earth. He that thought after his sin that he could hide himself from the presence of his justice, thought before that he could hide himself from the presence of his knowledge; and being deceived in the one, he would try what would be the fruit of the other. In both he forgets, if not denies this attribute; either corrupt notions of God, or a slight belief of what in general men assent unto, give birth to every sin. In all transgressions there is something of atheism; either denying the being of God, or a dash upon some perfection of God; a not believing his holiness to hate it, his truth that threatens, his justice to punish it, and his presence to observe it. Though God be not afar off in his essence, he is afar off in the apprehension of the sinner. There is no wicked man, but if he be an atheist, he is a heretic; and to gratify his lust, will fancy himself to be out of the presence of his Judge. His reason tells him God is present with him; his lust presses him to embrace the season of a sensual pleasure: he will forsake his reason, and prove a heretic that he may be an undisturbed sinner; and sins doubly, both in the error of his mind, and the vileness of his practice. He will conceit God, with those in Job xxii. 14, veiled with thick clouds, and not able to pierce into the lower world; as if his presence and cares were confined to celestial things, and the earth were too low a sphere for his essence to reach, at least with any credit. It is forgotten by good men, when they fear too much the designs of their enemies. "Fear not, for I am with thee," Isa. xliii. 5. If the presence of God be enough to strengthen against fear, then the prevailing of fear issues from our forgetfulness of it.

This attribute of God's omnipresence is for the most part contemned, when men will commit that in the presence of God which they would be afraid or ashamed to do before the eye of man. Men do not practise that modesty before God as be

1 Drexel. Nicet. lib. 2. cap. 10.

fore men. He that would restrain his tongue out of fear of men's eyes, will not restrain either tongue or hands out of fear of God's. What is the language of this, but that God is not present with us, or his presence ought to be of less regard with us, and influence upon us, than that of a creature? Ask the thief why he dares to steal. Will he not answer, no eye sees him? Ask the adulterer why he strips himself of his chastity, and invades the rights of another? Will he not answer, no eye sees me? Job xxiv. 15. He disguises himself to be unseen by man, but slights the all-seeing eye of God. If only a "man know them, they are in terrors of the shadow of death," Job xxiv. 17; they are planet-struck; but stand unshaken at the presence of God. Is not this to account God as limited as man, as ignorant, as absent, as if God were something less than those things which restrain us? It is a debasing God below a creature. If we can forbear sin from any awe of the presence of man, to whom we are equal in regard of nature; or from the presence of a very mean man, to whom we are superior in regard of condition, and not forbear it because we are within the ken of God, we respect him not only as our inferior, but inferior to the meanest man or child of his creation, in whose sight we would not commit the like action. It is to represent him as a sleepy, negligent, or careless God; as though any thing might be concealed from him, before whom the least fibres of the heart are anatomized and open, who sees as plainly midnight as noon-day sins, Heb. iv. 13. Now this is a high aggravation of sin. To break a king's laws in his sight, is more bold than to violate them behind his back. The least iniquity receives a high tincture from this. And no sin can be little that is an affront in the face of God, casting the filth of the creature before the eyes of his holiness: as if a wife should commit adultery before her husband's face, or a slave dishonour his master, and disobey his commands in his presence. And has it not often been thus with us? have we not been disloyal to God in his sight, before his eyes, those pure eyes that cannot behold iniquity without anger and grief? "Ye did evil before my eyes," Isa. lxv. 12. Nathan charges this home upon David. Thou hast "despised the commandment of the Lord to do evil in his sight," 2 Sam. xii. 9. And David, in his repentance, reflects upon himself for it; "Against thee, thee only, have I sinned, and done this evil in thy sight," Psal. li. 4. I observed not thy presence, I neglected thee while thy eye was upon me. And this consideration should sting our hearts in all our confessions of our crimes. Men will be afraid of the presence of others, whatsoever they think in their heart.

1 Drexel. Nicet. lib. 2. cap. 10.

How unworthily do we deal with God, in not giving him so much as an eye-service, which we do man!

2

[8.] How terrible should the thoughts of this attribute be to sinners! How foolish is it, to imagine any hiding-place from the incomprehensible God, who fills and contains all things, and is present in every point of the world!' When men have shut the door, and made all darkness within, to meditate or commit a crime, they cannot in the most intricate recesses be sheltered from the presence of God. If they could separate themselves from their own shadows, they could not avoid his company, or be obscured from his sight. Hypocrites cannot disguise their sentiments from him, he is in the most secret nook of their hearts. No thought is hid, no lust is secret, but the eye of God beholds this, and that, and the other. He is present with our heart when we imagine, with our hands when we act. We may exclude the sun from peeping into our solitudes, but not the eyes of God from beholding our actions. "The eyes of the Lord are in every place, beholding the evil and the good," Prov. xv. 3. He lies in the depths of our souls, and sees afar off our designs before we have conceived them. He is in the greatest darkness, as well as the clearest light; in the closest thought of the mind, as well as the openest expressions. Nothing can be hid from him, no not in the darkest cells, or thickest walls. He compasses our path wherever we are, and is acquainted with all our ways, Psal. cxxxix. 3. He is as much present with wicked men to observe their sins, as he is to detest them. Where he is present in his essence, he is present in his attributes; his holiness to hate, and his justice to punish, if he please to speak the word. It is strange men should not be mindful of this, when their very sins themselves might put them in mind of his presence. Whence hast thou the power to act? who preserves thy being, whereby thou art capable of committing that evil? Is it not his essential presence that sustains us, and his arm that supports us? and where can any man fly from his presence? Not the vast regions of heaven could shelter a sinning angel from his eye. How was Adam ferreted out of his hiding-places in paradise! Nor can we find the depths of the sea a sufficient covering to us. If we were with Jonah closeted up in the belly of a whale; if we had the wings of the morning, as quick a motion as the light at the dawning of the day, that does in an instant surprise and overpower the regions of darkness, and could pass to the utmost parts of the earth or hell, there we should find him, there his eye would be upon us, there 1 Quo fugis Encelade quascunque accesseris oras, sub Jove semper eris. 2 "The darkness and the light are both alike to thee," Psal. cxxxix. 12.