that attribute of God by which he is present in all
places. The statement of this doctrine in the inspired records, like
that of all the other attributes of God, is made in their own peculiar
tone and emphasis of majesty and sublimity. Whither shall I go from thy
Spirit, or whither shall I flee from thy presence? If I ascend up to
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. Can any hide himself in secret places that I shall not see him?
Do not I fill heaven and earth, saith the Lord? Am I a God at hand,
saith the Lord, and not a God afar off?” “Thus saith the Lord, Behold,
heaven is my throne, and the earth is my footstool.” Behold, heaven, and
the heaven of heavens cannot contain thee.” “Though he dig into hell,
thence shall my hand take him; though he climb up into heaven, thence
will I bring him down; and though he hide himself in the top of Carmel,
I will search and take him out from thence.” In him we live, and move,
and have our being.” “He filleth all things.”
Some striking passages on the ubiquity of the divine presence may be
found in the writings of some of the Greek philosophers, arising out of
this notion, that God was the soul of the world; but their very
connection with this speculation, notwithstanding the imposing phrase
occasionally adopted, strikingly marks the difference between their most
exalted views, and those of the Hebrew prophets on this subject. To a
large proportion of those who hold a distinguished rank among the
ancient theistical philosophers, the idea of the personality of the
Deity was in a great measure unknown. The Deity by them was considered
not so much an intelligent Being, as an animating power, diffused
throughout the world, and was introduced into their speculative system
to account for the motion of that passive mass of matter, which was
supposed coëval, and indeed coëxistent, with himself. These defective
notions are confessed by Gibbon, a writer not disposed to undervalue
their attainments: The philosophers of Greece deduced their morals from
the nature of man, rather than from that of God. They meditated,
however, on the divine nature, as a very curious and important
speculation; and, in the profound inquiry, they displayed the strength
and weakness of the human understanding. Of the four most considerable
sects, the Stoics and the Platonicians endeavoured to reconcile the
jarring interests of reason and piety. They have left us the most
sublime proofs of the existence and perfections of the First Cause; but
as it was impossible for them to conceive the creation of matter, the
workman, in the Stoic philosophy, was not sufficiently distinguished
from the work; while, on the contrary, the spiritual god of Plato and
his disciples resembled more an idea than a substance.”
Similar errors have been revived in the infidel philosophy of modern
times, from Spinoza down to the later offspring of the German and French
schools. The same remark applies also to the oriental philosophy, which
presents at this day a perfect view of the boasted wisdom of ancient
Greece, which was brought to nought” by the foolishness” of apostolic
preaching. But in the Scriptures there is nothing confused in the
doctrine of the divine ubiquity. God is every where, but he is not every
thing. All things have their being in him, but he is distinct from all
things; he fills the universe, but is not mingled with it. He is the
intelligence which guides, and the power which sustains; but his
personality is preserved, and he is independent of the works of his
hands, however vast and noble. So far is his presence from being bounded
by the universe itself, that, as we are taught in the passage above
quoted from the Psalms, were it possible for us to wing our way into the
immeasurable depths and breadths of space, God would there surround us,
in as absolute a sense as that in which he is said to be about our bed
and our path in that part of the world where his will has placed us.
On this, as on all similar subjects, the Scriptures use terms which are
taken in their common-sense acceptation among mankind; and though the
vanity of the human mind disposes many to seek a philosophy in the
doctrine thus announced deeper than that which its popular terms convey,
we are bound to conclude, if we would pay but a common respect to an
admitted revelation, that, where no manifest figure of speech occurs,
the truth of the doctrine lies in the tenor of the terms by which it is
expressed. Otherwise there would be no revelation, we do not say of the
_modus_, [manner,] (for that is confessedly incomprehensible,) but of
the fact. In the case before us, the terms _presence_ and _place_ are
used according to common notions; and must be so taken, if the
Scriptures are intelligible. Metaphysical refinements are not Scriptural
doctrines, when they give to the terms chosen by the Holy Spirit an
acceptation out of their general and proper use, and make them the signs
of a perfectly distinct class of ideas; if, indeed, all distinctness of
idea is not lost in the attempt. It is therefore in the popular and
just, because Scriptural, manner, that we are to conceive of the
omnipresence of God. If we reflect upon ourselves, we may observe that
we fill but a small space, and that our knowledge or power reaches but a
little way. We can act at one time in one place only, and the sphere of
our influence is narrow at largest. Would we be witnesses to what is
done at any distance from us, or exert there our active powers, we must
remove ourselves thither. For this reason we are necessarily ignorant of
a thousand things which pass around us, incapable of attending and
managing any great variety of affairs, or performing at the same time
any number of actions, for our own good, or for the benefit of others.
Although we feel this to be the present condition of our being, and the
limited state of our intelligent and active powers, yet we can easily
conceive there may exist beings more perfect, and whose presence may
extend far and wide: any one of whom, present in what are to us various
places, at the same time, may know at once what is done in all these,
and act in all of them; and thus be able to regard and direct a variety
of affairs at the same instant: and who farther being qualified, by the
purity and activity of their nature, to pass from one place to another,
with great ease and swiftness, may thus fill a large sphere of action,
direct a great variety of affairs, confer a great number of benefits,
and observe a multitude of actions at the same time, or in so swift a
succession as to us would appear but one instant. Thus perfect we may
readily believe the angels of God.
We can farther conceive this extent of presence, and of ability for
knowledge and action, to admit of degrees of ascending perfection
approaching to infinite. And when we have thus raised our thoughts to
the idea of a being, who is not only present throughout a large empire,
but throughout our world; and not only in every part of our world, but
in every part of all the numberless suns and worlds which roll in the
starry heavens,--who is not only able to enliven and actuate the plants,
animals, and men who live upon this globe, but countless varieties of
creatures every where in an immense universe,--yea, whose presence is
not confined to the universe, immeasurable as that is by any finite
mind, but who is present every where in infinite space; and who is
therefore able to create still new worlds, and fill them with proper
inhabitants, attend, supply, and govern them all,--when we have thus
gradually raised and enlarged our conceptions, we have the best idea we
can form of the universal presence of the great Jehovah, who filleth
heaven and earth. There is no part of the universe, no portion of space,
uninhabited by God; none wherein this Being of perfect power, wisdom,
and benevolence is not essentially present. Could we with the swiftness
of a sun beam dart ourselves beyond the limits of the creation, and for
ages continue our progress in infinite space, we should still be
surrounded with the divine presence; nor ever be able to reach that
space where God is not. His presence also penetrates every part of our
world; the most solid parts of the earth cannot exclude it; for it
pierces as easily the centre of the globe as the empty air. All
creatures live and move and have their being in him. And the inmost
recesses of the human heart can no more exclude his presence, or conceal
a thought from his knowledge, than the deepest caverns of the earth.
The illustrations and confirmatory proofs of this doctrine which the
material world furnishes, are numerous and striking. It is a most
evident and acknowledged truth that a being cannot act where it is not:
if, therefore, actions and effects, which manifest the highest wisdom,
power, and goodness in the author of them, are continually produced
every where, the author of these actions, or God, must be continually
present with us, and wherever he thus acts. The matter which composes
the world is evidently lifeless and thoughtless: it must therefore be
incapable of moving itself, or designing or producing any effects which
require wisdom or power. The matter of our world, or the small parts
which constitute the air, the earth, and the waters, is yet continually
moved, so as to produce effects of this kind; such are the innumerable
herbs, and trees, and fruits which adorn the earth, and support the
countless millions of creatures who inhabit it. There must therefore be
constantly present, all over the earth, a most wise, mighty, and good
Being, the author and director of these motions.
We cannot, it is true, see him with our bodily eyes, because he is a
pure Spirit; yet this is not any proof that he is not present. A
judicious discourse, a series of kind actions, convince us of the
presence of a friend, a person of prudence and benevolence. We cannot
see the present mind, the seat and principle of these qualities; yet the
constant regular motion of the tongue, the hand, and the whole body,
(which are the instruments of our souls, as the material universe and
all the various bodies in it are the instruments of the Deity,) will not
suffer us to doubt that there is an intelligent and benevolent principle
within the body which produces all these skilful motions and kind
actions. The sun, the air, the earth, and the waters, are no more able
to move themselves, and produce all that beautiful and useful variety of
plants, and fruits, and trees, with which our earth is covered, than the
body of a man, when the soul hath left it, is able to move itself, form
an instrument, plough a field, or build a house. If the laying out
judiciously and well cultivating a small estate, sowing it with proper
grain at the best time of the year, watering it in due season and
quantities, and gathering in the fruits when ripe, and laying them up in
the best manner,--if all these effects prove the estate to have a
manager, and the manager possessed of skill and strength,--certainly the
enlightening and warming the whole earth by the sun, and so directing
its motion and the motion of the earth as to produce in a constant
useful succession day and night, summer and winter, seed time and
harvest; the watering the earth continually by the clouds, and thus
bringing forth immense quantities of herbage, grain, and
fruits,--certainly all these effects continually produced, must prove
that a Being of the greatest power, wisdom, and benevolence is
continually present throughout our world, which he thus supports, moves,
actuates, and makes fruitful.
The fire which warms us knows nothing of its serviceableness to this
purpose, nor of the wise laws according to which its particles are moved
to produce this effect. And that it is placed in such a part of the
house, where it may be greatly beneficial and no way hurtful, is
ascribed without hesitation to the contrivance and labour of a person
who knew its proper place and uses. And if we came daily into a house
wherein we saw this was regularly done, though we never saw an
inhabitant in it, we could not doubt that the house was occupied by a
rational inhabitant. That huge globe of fire in the heavens, which we
call the sun, and on the light and influences of which the fertility of
our world, and the life and pleasure of all animals, depend, knows
nothing of its serviceableness to these purposes, nor of the wise laws
according to which its beams are dispensed, nor what place or motions
were requisite for these beneficial purposes. Yet its beams are darted
constantly in infinite numbers, every one according to those well chosen
laws, and its proper place and motion are maintained. Must not, then,
its place be appointed, its motion regulated, and beams darted, by
almighty wisdom and goodness, which prevent the sun’s ever wandering in
the boundless spaces of the heavens, so as to leave us in disconsolate
cold and darkness, or coming so near, or emitting his rays in such a
manner, as to burn us up? Must not the great Being who enlightens and
warms us by the sun, his instrument, who raises and sends down the
vapours, brings forth and ripens the grain and fruits, and who is thus
ever acting around us for our benefit, be always present in the sun,
throughout the air, and all over the earth, which he thus moves and
actuates?
This earth is in itself a dead, motionless mass, and void of all
counsel; yet proper parts of it are continually raised through the small
pipes which compose the bodies of plants and trees, and are made to
contribute to their growth, to open and shine in blossoms and leaves,
and to swell and harden into fruit. Could blind, thoughtless particles
thus continually keep on their way, through numberless windings, without
once blundering, if they were not guided by an unerring hand? Can the
most perfect human skill from earth and water form one grain, much more
a variety of beautiful and relishing fruits? Must not the directing
mind, who does all this constantly, be most wise, mighty, and
benevolent? Must not the Being who thus continually exerts his skill and
energy around us, for our benefit, be confessed to be always present and
concerned for our welfare? Can these effects be ascribed to any thing
below an all-wise and almighty cause? And must not this cause be present
wherever he acts? Were God to speak to us every month from heaven, and
with a voice loud as thunder declare that he observes, provides for, and
governs us; this would not be a proof, in the judgment of sound reason,
by many degrees so valid: since much less wisdom and power are required
to form such sounds in the air, than to produce these effects; and to
give, not merely verbal declarations, but substantial evidences of his
presence and care over us. In every part and place of the universe, with
which we are acquainted, we perceive the exertion of a power, which we
believe, mediately or immediately, to proceed from the Deity. For
instance: in what part or point of space, that has ever been explored,
do we not discover attraction? In what regions do we not find light? In
what accessible portion of our globe do we not meet with gravity,
magnetism, electricity; together with the properties also and powers of
organized substances, of vegetable or of animated nature? Nay, farther,
what kingdom is there of nature, what corner of space, in which there is
any thing that can be examined by us, where we do not fall upon
contrivance and design? The only reflection, perhaps, which arises in
our minds from this view of the world around us, is, that the laws of
nature every where prevail; that they are uniform and universal. But
what do we mean by the laws of nature, or by any law? Effects are
produced by power, not by laws. A law cannot execute itself. A law
refers us to an agent.
The usual argument _a priori_, on this attribute of the divine nature,
has been stated as follows; but, amidst such a mass of demonstration of
a much higher kind, it cannot be of any great value:--The First Cause,
the supreme all-perfect Mind, as he could not derive his being from any
other cause, must be independent of all other, and therefore unlimited.
He exists by an absolute necessity of nature; and as all the parts of
infinite space are exactly uniform and alike, for the same reason that
he exists in any one part he must exist in all. No reason can be
assigned for excluding him from one part, which would not exclude him
from all. But that he is present in some parts of space, the evident
effects of his wisdom, power, and benevolence continually produced,
demonstrate beyond all rational doubt. He must therefore be alike
present every where, and fill infinite space with his infinite Being.
Among metaphysicians, it has been matter of dispute, whether God is
present every where by an infinite extension of his essence. This is the
opinion of Newton, Dr. S. Clarke, and their followers; others have
objected to this notion, that it might then be said, God is neither in
heaven nor in earth, but only a part of God in each. The former opinion,
however, appears most in harmony with the Scriptures; though the term
extension, through the inadequacy of language, conveys too material an
idea. The objection just stated is wholly grounded on notions taken from
material objects, and is therefore of little weight, because it is not
applicable to an immaterial substance. It is best to confess with one
who had thought deeply on the subject, There is an incomprehensibleness
in the manner of every thing about which no controversy can or ought to
be concerned.” That we cannot comprehend how God is fully, and
completely, and undividedly present every where, need not surprise us,
when we reflect that the manner in which our own minds are present with
our bodies is as incomprehensible as the manner in which the supreme
Mind is present with every thing in the universe.
places. The statement of this doctrine in the inspired records, like
that of all the other attributes of God, is made in their own peculiar
tone and emphasis of majesty and sublimity. Whither shall I go from thy
Spirit, or whither shall I flee from thy presence? If I ascend up to
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. Can any hide himself in secret places that I shall not see him?
Do not I fill heaven and earth, saith the Lord? Am I a God at hand,
saith the Lord, and not a God afar off?” “Thus saith the Lord, Behold,
heaven is my throne, and the earth is my footstool.” Behold, heaven, and
the heaven of heavens cannot contain thee.” “Though he dig into hell,
thence shall my hand take him; though he climb up into heaven, thence
will I bring him down; and though he hide himself in the top of Carmel,
I will search and take him out from thence.” In him we live, and move,
and have our being.” “He filleth all things.”
Some striking passages on the ubiquity of the divine presence may be
found in the writings of some of the Greek philosophers, arising out of
this notion, that God was the soul of the world; but their very
connection with this speculation, notwithstanding the imposing phrase
occasionally adopted, strikingly marks the difference between their most
exalted views, and those of the Hebrew prophets on this subject. To a
large proportion of those who hold a distinguished rank among the
ancient theistical philosophers, the idea of the personality of the
Deity was in a great measure unknown. The Deity by them was considered
not so much an intelligent Being, as an animating power, diffused
throughout the world, and was introduced into their speculative system
to account for the motion of that passive mass of matter, which was
supposed coëval, and indeed coëxistent, with himself. These defective
notions are confessed by Gibbon, a writer not disposed to undervalue
their attainments: The philosophers of Greece deduced their morals from
the nature of man, rather than from that of God. They meditated,
however, on the divine nature, as a very curious and important
speculation; and, in the profound inquiry, they displayed the strength
and weakness of the human understanding. Of the four most considerable
sects, the Stoics and the Platonicians endeavoured to reconcile the
jarring interests of reason and piety. They have left us the most
sublime proofs of the existence and perfections of the First Cause; but
as it was impossible for them to conceive the creation of matter, the
workman, in the Stoic philosophy, was not sufficiently distinguished
from the work; while, on the contrary, the spiritual god of Plato and
his disciples resembled more an idea than a substance.”
Similar errors have been revived in the infidel philosophy of modern
times, from Spinoza down to the later offspring of the German and French
schools. The same remark applies also to the oriental philosophy, which
presents at this day a perfect view of the boasted wisdom of ancient
Greece, which was brought to nought” by the foolishness” of apostolic
preaching. But in the Scriptures there is nothing confused in the
doctrine of the divine ubiquity. God is every where, but he is not every
thing. All things have their being in him, but he is distinct from all
things; he fills the universe, but is not mingled with it. He is the
intelligence which guides, and the power which sustains; but his
personality is preserved, and he is independent of the works of his
hands, however vast and noble. So far is his presence from being bounded
by the universe itself, that, as we are taught in the passage above
quoted from the Psalms, were it possible for us to wing our way into the
immeasurable depths and breadths of space, God would there surround us,
in as absolute a sense as that in which he is said to be about our bed
and our path in that part of the world where his will has placed us.
On this, as on all similar subjects, the Scriptures use terms which are
taken in their common-sense acceptation among mankind; and though the
vanity of the human mind disposes many to seek a philosophy in the
doctrine thus announced deeper than that which its popular terms convey,
we are bound to conclude, if we would pay but a common respect to an
admitted revelation, that, where no manifest figure of speech occurs,
the truth of the doctrine lies in the tenor of the terms by which it is
expressed. Otherwise there would be no revelation, we do not say of the
_modus_, [manner,] (for that is confessedly incomprehensible,) but of
the fact. In the case before us, the terms _presence_ and _place_ are
used according to common notions; and must be so taken, if the
Scriptures are intelligible. Metaphysical refinements are not Scriptural
doctrines, when they give to the terms chosen by the Holy Spirit an
acceptation out of their general and proper use, and make them the signs
of a perfectly distinct class of ideas; if, indeed, all distinctness of
idea is not lost in the attempt. It is therefore in the popular and
just, because Scriptural, manner, that we are to conceive of the
omnipresence of God. If we reflect upon ourselves, we may observe that
we fill but a small space, and that our knowledge or power reaches but a
little way. We can act at one time in one place only, and the sphere of
our influence is narrow at largest. Would we be witnesses to what is
done at any distance from us, or exert there our active powers, we must
remove ourselves thither. For this reason we are necessarily ignorant of
a thousand things which pass around us, incapable of attending and
managing any great variety of affairs, or performing at the same time
any number of actions, for our own good, or for the benefit of others.
Although we feel this to be the present condition of our being, and the
limited state of our intelligent and active powers, yet we can easily
conceive there may exist beings more perfect, and whose presence may
extend far and wide: any one of whom, present in what are to us various
places, at the same time, may know at once what is done in all these,
and act in all of them; and thus be able to regard and direct a variety
of affairs at the same instant: and who farther being qualified, by the
purity and activity of their nature, to pass from one place to another,
with great ease and swiftness, may thus fill a large sphere of action,
direct a great variety of affairs, confer a great number of benefits,
and observe a multitude of actions at the same time, or in so swift a
succession as to us would appear but one instant. Thus perfect we may
readily believe the angels of God.
We can farther conceive this extent of presence, and of ability for
knowledge and action, to admit of degrees of ascending perfection
approaching to infinite. And when we have thus raised our thoughts to
the idea of a being, who is not only present throughout a large empire,
but throughout our world; and not only in every part of our world, but
in every part of all the numberless suns and worlds which roll in the
starry heavens,--who is not only able to enliven and actuate the plants,
animals, and men who live upon this globe, but countless varieties of
creatures every where in an immense universe,--yea, whose presence is
not confined to the universe, immeasurable as that is by any finite
mind, but who is present every where in infinite space; and who is
therefore able to create still new worlds, and fill them with proper
inhabitants, attend, supply, and govern them all,--when we have thus
gradually raised and enlarged our conceptions, we have the best idea we
can form of the universal presence of the great Jehovah, who filleth
heaven and earth. There is no part of the universe, no portion of space,
uninhabited by God; none wherein this Being of perfect power, wisdom,
and benevolence is not essentially present. Could we with the swiftness
of a sun beam dart ourselves beyond the limits of the creation, and for
ages continue our progress in infinite space, we should still be
surrounded with the divine presence; nor ever be able to reach that
space where God is not. His presence also penetrates every part of our
world; the most solid parts of the earth cannot exclude it; for it
pierces as easily the centre of the globe as the empty air. All
creatures live and move and have their being in him. And the inmost
recesses of the human heart can no more exclude his presence, or conceal
a thought from his knowledge, than the deepest caverns of the earth.
The illustrations and confirmatory proofs of this doctrine which the
material world furnishes, are numerous and striking. It is a most
evident and acknowledged truth that a being cannot act where it is not:
if, therefore, actions and effects, which manifest the highest wisdom,
power, and goodness in the author of them, are continually produced
every where, the author of these actions, or God, must be continually
present with us, and wherever he thus acts. The matter which composes
the world is evidently lifeless and thoughtless: it must therefore be
incapable of moving itself, or designing or producing any effects which
require wisdom or power. The matter of our world, or the small parts
which constitute the air, the earth, and the waters, is yet continually
moved, so as to produce effects of this kind; such are the innumerable
herbs, and trees, and fruits which adorn the earth, and support the
countless millions of creatures who inhabit it. There must therefore be
constantly present, all over the earth, a most wise, mighty, and good
Being, the author and director of these motions.
We cannot, it is true, see him with our bodily eyes, because he is a
pure Spirit; yet this is not any proof that he is not present. A
judicious discourse, a series of kind actions, convince us of the
presence of a friend, a person of prudence and benevolence. We cannot
see the present mind, the seat and principle of these qualities; yet the
constant regular motion of the tongue, the hand, and the whole body,
(which are the instruments of our souls, as the material universe and
all the various bodies in it are the instruments of the Deity,) will not
suffer us to doubt that there is an intelligent and benevolent principle
within the body which produces all these skilful motions and kind
actions. The sun, the air, the earth, and the waters, are no more able
to move themselves, and produce all that beautiful and useful variety of
plants, and fruits, and trees, with which our earth is covered, than the
body of a man, when the soul hath left it, is able to move itself, form
an instrument, plough a field, or build a house. If the laying out
judiciously and well cultivating a small estate, sowing it with proper
grain at the best time of the year, watering it in due season and
quantities, and gathering in the fruits when ripe, and laying them up in
the best manner,--if all these effects prove the estate to have a
manager, and the manager possessed of skill and strength,--certainly the
enlightening and warming the whole earth by the sun, and so directing
its motion and the motion of the earth as to produce in a constant
useful succession day and night, summer and winter, seed time and
harvest; the watering the earth continually by the clouds, and thus
bringing forth immense quantities of herbage, grain, and
fruits,--certainly all these effects continually produced, must prove
that a Being of the greatest power, wisdom, and benevolence is
continually present throughout our world, which he thus supports, moves,
actuates, and makes fruitful.
The fire which warms us knows nothing of its serviceableness to this
purpose, nor of the wise laws according to which its particles are moved
to produce this effect. And that it is placed in such a part of the
house, where it may be greatly beneficial and no way hurtful, is
ascribed without hesitation to the contrivance and labour of a person
who knew its proper place and uses. And if we came daily into a house
wherein we saw this was regularly done, though we never saw an
inhabitant in it, we could not doubt that the house was occupied by a
rational inhabitant. That huge globe of fire in the heavens, which we
call the sun, and on the light and influences of which the fertility of
our world, and the life and pleasure of all animals, depend, knows
nothing of its serviceableness to these purposes, nor of the wise laws
according to which its beams are dispensed, nor what place or motions
were requisite for these beneficial purposes. Yet its beams are darted
constantly in infinite numbers, every one according to those well chosen
laws, and its proper place and motion are maintained. Must not, then,
its place be appointed, its motion regulated, and beams darted, by
almighty wisdom and goodness, which prevent the sun’s ever wandering in
the boundless spaces of the heavens, so as to leave us in disconsolate
cold and darkness, or coming so near, or emitting his rays in such a
manner, as to burn us up? Must not the great Being who enlightens and
warms us by the sun, his instrument, who raises and sends down the
vapours, brings forth and ripens the grain and fruits, and who is thus
ever acting around us for our benefit, be always present in the sun,
throughout the air, and all over the earth, which he thus moves and
actuates?
This earth is in itself a dead, motionless mass, and void of all
counsel; yet proper parts of it are continually raised through the small
pipes which compose the bodies of plants and trees, and are made to
contribute to their growth, to open and shine in blossoms and leaves,
and to swell and harden into fruit. Could blind, thoughtless particles
thus continually keep on their way, through numberless windings, without
once blundering, if they were not guided by an unerring hand? Can the
most perfect human skill from earth and water form one grain, much more
a variety of beautiful and relishing fruits? Must not the directing
mind, who does all this constantly, be most wise, mighty, and
benevolent? Must not the Being who thus continually exerts his skill and
energy around us, for our benefit, be confessed to be always present and
concerned for our welfare? Can these effects be ascribed to any thing
below an all-wise and almighty cause? And must not this cause be present
wherever he acts? Were God to speak to us every month from heaven, and
with a voice loud as thunder declare that he observes, provides for, and
governs us; this would not be a proof, in the judgment of sound reason,
by many degrees so valid: since much less wisdom and power are required
to form such sounds in the air, than to produce these effects; and to
give, not merely verbal declarations, but substantial evidences of his
presence and care over us. In every part and place of the universe, with
which we are acquainted, we perceive the exertion of a power, which we
believe, mediately or immediately, to proceed from the Deity. For
instance: in what part or point of space, that has ever been explored,
do we not discover attraction? In what regions do we not find light? In
what accessible portion of our globe do we not meet with gravity,
magnetism, electricity; together with the properties also and powers of
organized substances, of vegetable or of animated nature? Nay, farther,
what kingdom is there of nature, what corner of space, in which there is
any thing that can be examined by us, where we do not fall upon
contrivance and design? The only reflection, perhaps, which arises in
our minds from this view of the world around us, is, that the laws of
nature every where prevail; that they are uniform and universal. But
what do we mean by the laws of nature, or by any law? Effects are
produced by power, not by laws. A law cannot execute itself. A law
refers us to an agent.
The usual argument _a priori_, on this attribute of the divine nature,
has been stated as follows; but, amidst such a mass of demonstration of
a much higher kind, it cannot be of any great value:--The First Cause,
the supreme all-perfect Mind, as he could not derive his being from any
other cause, must be independent of all other, and therefore unlimited.
He exists by an absolute necessity of nature; and as all the parts of
infinite space are exactly uniform and alike, for the same reason that
he exists in any one part he must exist in all. No reason can be
assigned for excluding him from one part, which would not exclude him
from all. But that he is present in some parts of space, the evident
effects of his wisdom, power, and benevolence continually produced,
demonstrate beyond all rational doubt. He must therefore be alike
present every where, and fill infinite space with his infinite Being.
Among metaphysicians, it has been matter of dispute, whether God is
present every where by an infinite extension of his essence. This is the
opinion of Newton, Dr. S. Clarke, and their followers; others have
objected to this notion, that it might then be said, God is neither in
heaven nor in earth, but only a part of God in each. The former opinion,
however, appears most in harmony with the Scriptures; though the term
extension, through the inadequacy of language, conveys too material an
idea. The objection just stated is wholly grounded on notions taken from
material objects, and is therefore of little weight, because it is not
applicable to an immaterial substance. It is best to confess with one
who had thought deeply on the subject, There is an incomprehensibleness
in the manner of every thing about which no controversy can or ought to
be concerned.” That we cannot comprehend how God is fully, and
completely, and undividedly present every where, need not surprise us,
when we reflect that the manner in which our own minds are present with
our bodies is as incomprehensible as the manner in which the supreme
Mind is present with every thing in the universe.