[April 15th, 1855.]
I. Its Nature. In regard to God himself and to all his attributes, there is a simple, scriptural, popular mode of conception which answers all the purposes of piety. There is, however, another mode not inconsistent with or contradictory of the former, demanded by the understanding to avoid confusion and inconsistency. Thus, in reference to the omnipresence of God, the simple, popular idea that God is equally present every where is enough. The understanding, however, requires a more particular statement to avoid our conceiving of God as extended. The nature of time and space involved in this conception is among the most difficult of philosophical questions. Happily, some of the most simple truths are the most mysterious. We know that our spirits are here and not elsewhere, and yet the relation of our souls to space is inscrutable. So we know that God is every where, but his relation to space is past finding out.
He is every where present as to his essence, for he does not admit of division. He is every where present as to his knowledge, for nothing escapes his notice. He is every where present as to his power, as he worketh all things after the counsel of his own will. This attribute, therefore, includes the idea—
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That the universe exists in God. For of all creatures it is said that in him they live and move and have their being.
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That all the intelligence indicated in nature is the omnipresent intelligence of God. Rational creatures he has endowed with an intelligence of their own.
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That all the efficiency manifested in nature is the “potestas ordinata” of God.
II. Hence the universe is a manifestation of God. The stars, the earth, all vegetable and animal life, our bodies, insects the most minute, all reveal a present God. We see God in every thing.
III. Hence all events, the falling of a sparrow, the fall of kingdoms, the course of history, the events of our own life, are all manifestations of his presence.
IV. Hence we are ever in God’s presence. All our thoughts and feelings are exercised in his sight, all our acts are performed under his eye.
V. Hence an infinite Helper and portion is ever near to us; a loving merciful, long-suffering, omnipotent Father is ever with us, to sustain, to guide, to aid and comfort. The infinite fountain of all blessedness is always at hand, from which we may derive inexhaustible supplies of life.
VI. Hence all sin and sinners are enveloped, as it were, with a consuming fire. They can no more escape than we can escape out of the atmosphere which now surrounds us.
The contemplation of this doctrine, therefore, serves—
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To exalt our conceptions of God by making all things the manifestation of his glory and power.
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To promote our peace and security, because we know God is every where and controls all events.
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To promote fear—knowing that our thoughts and acts are open to his view.
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To promote joy and confidence, because our almighty helper is ever at hand, and he whose presence constitutes the blessedness of heaven is near to us.
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To teach sinners the certainty and fearfulness of their doom.
As all religion consists in communion with God, and as all communion supposes his presence, this doctrine lies at the foundation of all religion.
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