mendous presence! Is the man bold because these things exist not? He is bold only because he sees them not. They are indisputable and awful realities, and will one day burst upon his view in all their accumulated terrors. We affirm not that even this alarm would change the heart: that is the work of the Holy Spirit but would it not lead the sinner to tremble for his sins? Would he not cry out, What must I do to be saved?* And if not absolutely impenitent, would he not consider his ways, and put away the evil of his doings, and listen to the message of salvation? Who then can state in words too strong the importance of cherishing an abiding sense of the divine presence? How full of encouragement and consolation to them who fear God! How replete with salutary terror to those who are under the influence of an evil heart!

III. BY WHAT MEANS, THEN, MAY WE HOPE

TO OBTAIN AND PRESERVE A RIGHT SENSE OF THAT PRESENCE?

Among other rules which might be suggested, we would say, first, be diligent in the perusal of the word of God, and frequent in meditation upon it. We have already stated that the whole vo

* Acts xvi. 30.

lume of inspiration immediately and necessarily involves the doctrine of the divine Omnipresence; and it is therefore especially calculated to impress upon those who read it, and in proportion as they are diligent in the perusal of it, a sense of this important truth. The reason why men are apt to forget this attribute, and seem to be ignorant of it, is because, although the Bible is already in their hands, they are practically unacquainted with it: they hear perhaps an occasional reference to it, or a discussion on some of its statements; but beyond this they think it unnecessary to proceed.

If we would profit by the Scriptures, we must not only read, but consider, and meditate upon them. In reference to the subject of our present inquiry; we must be familiar with the declarations which assert the universal presence and knowledge of the supreme Being, and with those circumstances of the divine records which illustrate and confirm the doctrine. And here, as in many other particulars, we shall derive much benefit from the manner in which it has pleased God to make a revelation of His will; combining the precepts and doctrines of His word with the historical details which mark the ways of His Providence in His

dealings with mankind. Let these statements be fixed in the memory, and let us frequently review them. The repetition will have a tendency to keep us affectionately mindful of the truth, that Jehovah does indeed fill both heaven and earth; and that all things are open to His inspection.

Secondly, cultivate the habit of acknowledging the hand of God in all the occurrences of life.

We are not called upon to interpret the divine proceedings in every instance, which is presented to us by passing events, whether of judgment or of mercy. The way of God is in the sea, and His path in the great waters:* He maketh darkness His secret place: His pavilion round about him are dark waters, and thick clouds of the skies. It is an abuse of the doctrine to be continually discovering judgments in temporal visitations; for these are often intended in mercy Whom the Lord loveth He chasteneth. But the perversion of a right principle is no sound argument against the principle itself; and it is good to recognize in every event that hand by which all things are directed and controlled. A mind thus disposed will discover the Almighty as well in the still small + Heb. xii. 6.

*Ps. lxxvii. 19.

Ps. xviii. 11.

voice as in the whirlwind; in the circumstances which pass unobserved by common minds, as in those which affect the destiny of states and empires; in the manna which descended silently upon the ground, as in the retreat of Jordan to its source, and the terrors of Sinai. The psalmist would teach us to perceive this divine agency in the most common and daily mercies: it is God who prepares our table;* it is He who causeth us to lie down in peace, and to dwell in safety; it is His goodness which preserves us in our going out and our coming in. In matters apparently the most trifling and unimportant His interposition is as surely to be seen as in those which to us appear of the most commanding moment: not a sparrow falls to the ground without Him, and the very hairs of our head are all numbered.§ It would be foreign to the present purpose to dwell upon the satisfaction with which a mind thus habitually occupied observes on all hands the influence of a gracious God. To such a mind all the works of nature and all the ways of Providence open a wide field of instruction and of delight inexhaustible: it can every where trace the presence and the power of an indulgent Father, * Ps. xxiii. 5. † Ps. iv. 8. Ps. cxxi. 8. § Matt. x. 29, 30.

who renders all His appointments subservient to the benefit and the happiness of His people. This will be the sure result of a lively sense of the omnipresence of God. But we confine our remarks, at present, to the mode of producing that perception; and in this view it is extremely useful to refer all things to His disposal, and to acknowledge in all things His gracious interposition.

Thirdly, this end will likewise be greatly promoted by the regular worship of God.

In attending the public services of religion, we virtually acknowledge that God is present in our assemblies; and if our hearts be engaged in devotion, we feel the force of the conviction. But so apt are these public duties to degenerate into form, that without the daily exercise of private prayer they will usually cease to produce any lasting impression. The man who habitually presents himself, in the retirement of his own chamber, before the throne of grace, has in these acts of devotion a great additional security that he shall not become insensible to the divine presence. For how is he occupied? In appealing to the Almighty, as acquainted with every purpose of his heart; in thanking Him for the mercies which have been recently