(2.) He is said also to dwell in the ark and temple. It is called (Ps. xxvi. 8) “the habitation of his house, and the place where his honor dwells;” and to dwell in Jerusalem as in his holy mountain, “The mountain of the Lord of Hosts” (Zech. viii. 3), in regard of publishing his oracles, answering their prayers, manifesting more of his goodness to the Israelites, than to any other nation in the world; erecting his true worship among them, which was not settled in any part of the world besides: and his worship is principally intended in that psalm. The ark is the place where his honor dwells. The worship of God is called the glory of God; “They changed the glory of God into an image made like to corruptible man” (Rom. i. 23), i. e., they changed the worship of God into idolatry; and to that also doth the place in Zechariah refer. Now, because he is said to dwell in heaven, is he essentially only there? Is he not as essentially in the temple and ark as he is in heaven, since there are as high expressions of his habitation there as of his dwelling in heaven? If he dwell only in heaven, how came he to dwell in the temple? both are asserted in Scripture, one as much as the other. If his dwelling in heaven did not hinder his dwelling in the ark, it could as little hinder the presence of his essence on the earth. To dwell in heaven, and in one part of the earth at the same time, is all one as to dwell in all parts of heaven, and all parts of earth. If he were in heaven, and in the ark and temple, it was the same essence in both, though not the same kind of manifestation of himself. If by his dwelling in heaven he meant his whole essence, why is it not also to be meant by his dwelling in the ark? It was not, sure, part of his essence that was in heaven, and part of his essence that was on earth; his essence would then be divided; and can it be imagined that he should be in heaven and the ark at the same time, and not in the spaces between? Could his essence be split into fragments, and a gap made in it, that two distant spaces should be filled by him, and all between be empty of him, so that God’s being said to dwell in heaven, and in the temple, is so far from impairing the truth of this doctrine, that it more confirms and evidences it.

2. Nor do the expressions of God’s coming to us, or departing from us, impair this doctrine of his omnipresence. God is said to hide his face from his people (Ps. x. 1); to be far from the wicked; and the Gentiles are said to be afar off, viz. from God (Prov. xv. 29; Eph. ii. 17), and upon the manifestation of Christ made near. These must not be understood of any distance or nearness of his essence, for that is equally near to all persons and things; but of some other special way and manifestation of his presence. Thus, God is said to be in believers by love, as they are in him (1 John iv. 15); “He that abides in love, abides in God, and God in him.” He that loves, is in the thing beloved; and when two love one another, they are in one another. God is in a righteous man by a special grace, and far from the wicked in regard of such special works; and God is said to be in a place by a special manifestation, as when he was in the bush (Exod. iii.), or manifesting his glory upon Mount Sinai (Exod. xxiv. 16); “The glory of the Lord abode about Mount Sinai.” God is said to hide his face when he withdraws his comforting presence, disturbs the repose of our hearts, flasheth terror into our consciences, when he puts men under the smart of the cross; as though he had ordered his mercy utterly to depart from them, or when he doth withdraw his special assisting providence from us in our affairs; so he departed from Saul, when he withdrew his direction and protection from him in the concerns of his government (1 Sam. xvi. 14); “The Spirit of the Lord departed from Saul,” i. e. the spirit of government. God may be far from us in one respect, and near to us in another; far from us in regard of comfort, yet near to us in regard of support, when his essential presence continues the same: this is a necessary consequent upon the infiniteness of God, the other is an act of the will of God; so he was said to forsake Christ, in regard of his obscuring his glory from his human nature, and inflicting his wrath, though he was near to him in regard of his grace, and preserved him from contracting any spot in his sufferings. We do not say the sun is departed out of the heavens when it is bemisted; it remains in the same part of the heavens, passes on its course, though its beams do not reach us by reason of the bar between us and it. The soul is in every part of the body, in regard of its substance, and constantly in it, though it doth not act so sprightly and vigorously at one time as at another in one and the same member, and discover itself so sensibly in its operations; so all the various effects of God towards the sons of men, are but divers operations of one and the same essence. He is far from us, or near to us, as he is a judge or a benefactor. When he comes to punish, it notes not the approach of his essence, but the stroke of his justice; when he comes to benefit, it is not by a new access of his essence, but an efflux of his grace: he departs from us when he leaves us to the frowns of his justice; he comes to us when he encircles us in the arms of his mercy; but he was equally present with us in both dispensations, in regard of his essence. And, likewise, God is said to come down (Gen. xi. 5, “And the Lord came down to see the city”), when he doth some signal and wonderful works which attract the minds of men to the acknowledgment of a Supreme Power and Providence in the world, who judged God absent and careless before.

3. Nor is the essential presence of God with all creatures any disparagement to him. Since it was no disparagement to create the heaven and the earth, it is no disparagement to him to fill them; if he were essentially present with them when he created them, it is no dishonor to him to be essentially present with them to support them; if it were his glory to create them by his essence, when they were nothing, can it be his disgrace to be present by his essence, since they are something, and something good, and very good in his eye (Gen. i. 31)? God saw every thing, and behold it was very good, or mighty good; all ordered to declare his goodness, wisdom, power, and to make him adorable to man, and therefore took complacency in them. There is a harmony in all things, a combination in them for those glorious ends for which God created them; and is it a disgrace for God to be present with his own harmonious composition? Is it not a musician’s glory to touch with his fingers the treble, the least and tenderest string, as well as the strongest and greatest bass? Hath not everything some stamp of God’s own being upon it, since he eminently contains in himself the perfections of all his works? Whatsoever hath being, hath a footstep of God upon it, who is all being; everything in the earth is his footstool, having a mark of his foot upon it; all declare the being of God, because they had their being from God; and will God account it any disparagement to him to be present with that which confirms his being, and the glorious perfections of his nature, to his intelligent creatures? The meanest things are not without their virtues, which may boast God’s being the Creator of them, and rank them in the midst of his works of wisdom as well as power. Doth God debase himself to be present by his essence, with the things he hath made, more than he doth to know them by his essence? Is not the least thing known by him? How? not by a faculty or act distinct from his essence, but by his essence itself. How is anything disgraceful to the essential presence of God, that is not disgraceful to his knowledge by his essence? Besides, would God make anything that should be an invincible reason to him to part with his own infiniteness, by a contraction of his own essence into a less compass than before? it was immense before, it had no bounds; and would God make a world that he would be ashamed to be present with, and continue it to the diminution and lessening of himself, rather than annihilate it to avoid the disparagement? This were to impeach the wisdom of God, and cast a blemish upon his infinite understanding, that he knows not the consequences of his work, or is well contented to be impaired in the immensity of his own essence by it. No man thinks it a dishonor to light, a most excellent creature, to be present with a toad or serpent; and though there be an infinite disproportion between light, a creature, and the Father of lights, the Creator: yet God, being a Spirit, knows how to be with bodies as if they were not bodies;664 and being jealous of his own honor, would not, could not do any thing that might impair it.

4. Nor will it follow, That because God is essentially everywhere, that everything is God. God is not everywhere by any conjunction, composition or mixture with anything on earth. When light is in every part of a crystal globe, and encircles it close on every side, do they become one? No; the crystal remains what it is, and the light retains its own nature; God is not in us as a part of us, but as an efficient and preserving cause; it is not by his essential presence, but his efficacious presence, that he brings any person into a likeness to his own nature; God is so in his essence with things, as to be distinct from them, as a cause from the effect; as a Creator different from the creature, preserving their nature, not communicating his own; his essence touches all, is in conjunction with none; finite and infinite cannot be joined; he is not far from us, therefore near to us; so near that we live and move in him (Acts xvii. 28). Nothing is God because it moves in him, any more than a fish in the sea, is the sea, or a part of the sea, because it moves in it. Doth a man that holds a thing in the hollow of his hand, transform it by that action, and make it like his hand?665 The soul and body are more straitly united, than the essence of God is, by his presence, with any creature. The soul is in the body as a form in matter, and from their union doth arise a man; yet in this near conjunction, both body and soul remain distinct; the soul is not the body, nor the body the soul; they both have distinct natures and essences; the body can never be changed into a soul, nor the soul into a body; no more can God into the creature, or the creature into God. Fire is in heated iron in every part of it, so that it seems to be nothing but fire; yet is not fire and iron the same thing. But such a kind of arguing against God’s omnipresence, that if God were essentially present, everything would be God, would exclude him from heaven as well as from earth. By the same reason, since they acknowledge God essentially in heaven, the heaven where he is should be changed into the nature of God; and by arguing against his presence in earth, upon this ground they run such an inconvenience, that they must own him to be nowhere, and that which is nowhere is nothing. Doth the earth become God, because God is essentially there, any more than the heavens, where God is acknowledged by all to be essentially present? Again, if where God is essentially, that must be God; then if they place God in a point of the heavens, not only that point must be God, but all the world; because if that point be God, because God is there, then the point touched by that point must be God, and so consequently as far as there are any points, touched by one another. We live and move in God, so we live and move in the air; we are no more God by that, than we are mere air because we breathe in it, and it enters into all the pores of our body; nay, where there was a straiter union of the divine nature to the human in our Saviour, yet the nature of both was distinct, and the humanity was not changed into the divinity, nor the divinity into the humanity.

5. Nor doth it follow, that because God is everywhere, therefore a creature may be worshipped without idolatry. Some of the heathens who acknowledged God’s omnipresence, abused it to the countenancing idolatry; because God was resident in everything, they thought everything might be worshipped; and some have used it as an argument against this doctrine; the best doctrines may by men’s corruption be drawn out into unreasonable and pernicious conclusions. Have you not met with any, that from the doctrine of God’s free mercy, and our Saviour’s satisfactory death, have drawn poison to feed their lusts, and consume their souls?—a poison composed by their own corruption, and not offered by those truths. The Apostle intimates to us, that some did, or at least were ready to be more lavish in sinning, because God was abundant in grace;666 “Shall we continue in sin, that grace may abound?” when he prevents an objection that he thought might be made by some: but as to this case, since though God be present in everything, yet everything retains its nature distinct from the nature of God; therefore it is not to have a worship due to the excellency of God. As long as anything remains a creature, it is only to have the respect from us, which is due to it in the rank of creatures. When a prince is present with his guard, or if he should go arm in arm with a peasant, is, therefore, the veneration and honor due to the prince to be paid to the peasant, or any of his guard? Would the presence of the prince excuse it, or would it not rather aggravate it? He acknowledged such a person equal to me, by giving him my rights, even in my sight. Though God dwelt in the temple, would not the Israelites have been accounted guilty of idolatry had they worshipped the images of the cherubims, or the ark, or the altar, as objects of worship, which were erected only as means for his service? Is there not as much reason to think God was as essentially present in the temple as in heaven, since the same expressions are used of the one and the other? The sanctuary is called the glorious high throne (Jer. xvii. 13); and he is said to dwell between the cherubims (Ps. lxxx. 1), i. e. the two cherubims that were at the two ends of the mercy seat, appointed by God as the two sides of his throne in the sanctuary (Exod. xxv. 18), where he was to dwell (ver. 8), and meet, and commune, with his people (ver. 22). Could this excuse Manasseh’s idolatry in bringing in a carved image into the house of God (1 Chron. xxxiii. 7)? had it been a good answer to the charge, God is present here, and therefore everything may be worshipped as God? If he be only essentially in heaven, would it not be idolatry to direct a worship to the heavens, or any part of it as a due object, because of the presence of God there? Though we look up to the heavens, where we pray and worship God, yet heaven is not the object of worship; the soul abstracts God from the creature.

6. Nor is God denied by being present with those creatures which seem filthy to us. Nothing is filthy in the eye of God as his creature; he could never else have pronounced all good; whatsoever is filthy to us, yet, as it is a creature, it owes itself to the power of God: his essence is no more defiled by being present with it, than his power by producing it: no creature is foul in itself, though it may seem so to us. Doth not an infant lie in a womb of filthiness and rottenness? yet is not the power of God present with it, in working it curiously in the lower parts of the earth? Are his eyes defiled by seeing the substance when it is yet imperfect? or his hand defiled by writing every member in his book (Ps. cxxxix. 15, 16)? Have not the vilest and most noisome things excellent medicinal virtues? How are they endued with them? How are those qualities preserved in them? by anything without God, or no? Every artificer looks with pleasure upon the work he hath wrought with art and skill. Can his essence be defiled by being present with them, any more than it was in giving them such virtues, and preserving them in them? God measures the heavens and the earth with his hand; is his hand defiled by the evil influences of the planets, or the corporeal impurities of the earth? Nothing can be filthy in the eye of God but sin, since everything else owes its being to him. What may appear deformed and unworthy to us, is not so to the Creator; he sees beauty where we see deformity; finds goodness where we behold what is nauseous to us. All creatures being the effects of his power, may be the objects of his presence. Can any place be more foul than hell, if you take it either for the hell of the damned, or for the grave where there is rottenness? yet there he is (Ps. cxxxix. 8). When Satan appeared before God, and God spake with him (Job i. 7), could God contract any impurity by being present where that filthy spirit was, more impure than any corporeal, noisome, and defiling thing can be? No; God is purity to himself in the midst of noisomeness; a heaven to himself in the midst of hell. Whoever heard of a sunbeam stained by shining upon a quagmire, any more than sweetened by breaking into a perfumed room?667 Though the light shines upon pure and impure things, yet it mixes not itself with either of them; so though God be present with devils and wicked men, yet without any mixture; he is present with their essence to sustain it and support it; not in their defection, wherein lies their defilement, and which is not a physical, but a moral evil; bodily filth can never touch an incorporeal substance. Spirits are not present with us in the same manner that one body is present with another; bodies can by a touch only, defile bodies. Is the glory of an angel stained by being in a coal‑mine? or could the angel that came into the lion’s den to deliver Daniel, be any more disturbed by the stench of the place, than he could be scratched by the paws, or torn by the teeth, of the beasts (Dan. vi. 22)? Their spiritual nature secures them against any infection when they are ministering spirits to persecuted believers in their nasty prisons (Acts xii. 7). The soul is straitly united with the body, but it is not made white or black by the whiteness or blackness of its habitation. Is it infected by the corporeal impurities of the body, while it continually dwells in a sea of filthy pollution? If the body be cast into a common shore, is the soul defiled by it? Can a diseased body derive a contagion to the spirit that animates it? Is it not often the purer by grace, the more the body is infected by nature? Hezekiah’s spirit was scarce ever more fervent with God, than when the sore, which some think to be a plague sore, was upon him (Isa. xxxviii. 3). How can any corporeal filth impair the purity of the divine essence? It may as well be said, that God is not present in battles and fights for his people (Joshua xxiii. 10), because he would not be disturbed by the noise of cannons, and clashing of swords, as that he is not present in the world because of the ill scents. Let us therefore conclude this with the expression of a learned man of our own:668 “To deny the omnipresence of God, because of ill scented places, is to measure God rather by the nicety of sense, than by the sagacity of reason.”

IV. Use. First, of information.

1. Christ hath a divine nature. As eternity and immutability, two incommunicable properties of the divine nature, are ascribed to Christ, so also is this of omnipresence or immensity (John iii. 13): “No man hath ascended up to heaven, but he that came down from heaven, even the Son of Man which is in heaven.” Not which was, but which is. He comes from heaven by incarnation, and remains in heaven by his divinity. He was, while he spake to Nicodemus, locally on earth, in regard of his humanity; but in heaven according to his deity, as well as upon earth in the union of his divine and human nature. He descended upon earth, but he left not heaven; he was in the world before he came in the flesh (John i. 10): “He was in the world, and the world was made by him.” He was in the world, as the “light that enlightens every man that comes into the world.” In the world as God, before he was in the world as man. He was then in the world as man, while he discoursed with Nicodemus; yet so, that he was also in heaven as God. No creature but is bounded in place, either circumscribed as body, or determined as spirit to be in one space, so as not to be in another at the same time; to leave a place where they were, and possess a place where they were not. But Christ is so on earth, that at the same time he is in heaven; he is therefore infinite. To be in heaven and earth at the same moment of time, is a property solely belonging to the Deity, wherein no creature can be a partner with him. He was in the world before he came to the world, and “the world was made by him” (John i. 10). His coming was not as the coming of angels, that leave heaven, and begin to be on earth, where they were not before; but such a presence as can be ascribed only to God, who fills heaven and earth. Again, if all things were made by him, then he was present with all things which were made; for where there is a presence of power, there is also a presence of essence, and therefore he is still present; for the right and power of conservation follows the power of creation. And, according to this divine nature, he promiseth his presence with his church (Matt. xviii. 20): “There am I in the midst of them:” and (Matt. xxviii. 20), “I am with you alway, even to the end of the world,” i. e. by his divinity: for he had before told them (Matt. xxvi. 11), that they were not to have him alway with them, i. e. according to his humanity; but in his Divine nature he is present with, and walks in the midst of, the golden candlesticks. If we understand it of a presence by his Spirit in the midst of the church, doth it invalidate his essential presence? No; he is no less than the Spirit whom he sends; and therefore as little confined as the Spirit is, who dwells in every believer: and this may also be inferred from John x. 30: “My father and I are one;” not one by consent, though that be included, but one in power: for he speaks not of their consent, but of their joint power in keeping his people. Where there is a unity of essence, there is a unity of presence.

2. Here is a confirmation of the spiritual nature of God. If he were an infinite body, he could not fill heaven and earth, but with the exclusion of all creatures. Two bodies cannot be in the same space; they may be near one another, but not in any of the same points together. A body bounded he hath not, for that would destroy his immensity; he could not then fill heaven and earth, because a body cannot be at one and the same time in two different spaces; but God doth not fill heaven at one time, and the earth at another, but both at the same time. Besides a limited body cannot be said to fill the whole earth, but one particular space in the earth at a time. A body may fill the earth with its virtue, as the sun, but not with its substance. Nothing can be everywhere with a corporeal weight and mass; but God being infinite, is not tied to any part of the world, but penetrates all, and equally acts by his infinite power in all.

3. Here is an argument for providence. His presence is mentioned in the text, in order to his government of the affairs of the world. Is he everywhere, to be unconcerned with everything? Before the world had a being, God was present with himself; since the world hath a being, he is present with his creatures, to exercise his wisdom in the ordering, as he did his power in the production of them. As the knowledge of God is not a bare contemplation of a thing, so his presence is not a bare inspection into a thing. Were it an idle careless presence, it were a presence to no purpose, which cannot be imagined of God. Infinite power, goodness, and wisdom, being everywhere present with his essence, are never without their exercise. He never manifests any of his perfections, but the manifestation is full of some indulgence and benefit to his creatures. It cannot be supposed God should neglect those things, wherewith he is constantly present in a way of efficiency and operation. He is not everywhere without acting everywhere. “Wherever his essence is, there is a power and virtue worthy of God everywhere dispensed.”669 He governs by his presence what he made by his power; and is present as an agent with all his works. His power and essence are together, to preserve them while he pleases, as his power and his essence were together, to create them when he saw good to do it. Every creature hath a stamp of God, and his presence is necessary to keep the impression standing upon the creature. As all things are his works, they are the objects of his cares; and the wisdom he employed in framing them will not suffer him to be careless of them. His presence with them engageth him in honor not to be a negligent Governor. His immensity fits him for government; and where there is a fitness, there is an exercise of government, where there are objects for the exercise of it. He is worthy to have the universal rule of the world; he can be present in all places of his empire; there is nothing can be done by any of his subjects, but in his sight. As his eternity renders him King alway, so his immensity renders him King everywhere. If he were only present in heaven, it might occasion a suspicion that he minded only the things of heaven, and had no concern for things below that vast body; but if he be present here, his presence hath a tendency to the government of those things with which he is present. We are all in him as fish in the sea; and he bears all creatures in the womb of his providence, and the arms of his goodness. It is most certain that his presence with his people is far from being an idle one; for when he promises to be with them, he adds some special cordial, as, “I will be with thee, and bless thee” (Gen. xxvi. 3.) “I am with thee, and I will strengthen thee” (Jer. xv. 20.) “I will help thee, I will uphold thee” (Isa. xli. 10, 14.) Infinite goodness will never countenance a negligent presence.

4. The omniscience of God is inferred from hence. If God be present everywhere, he must needs know what is done everywhere. 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 everywhere present, and more intimate in everything, 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 everything. How easy is it with him, to whose essence the world is but a point, to know and observe everything 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 everything 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 an 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 principal 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 anything; 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 cherubims (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;670 his perfections are visible, yet unsearchable; we know there is an infinite God, but it surpasseth 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 practice, 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 understandings. How can we then comprehend God, who exceeds all, and is exceeded by none; contains 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 the greatness to our God” (Deut. xxxiii. 3); 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: that, as Austin saith, 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; 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. How should we never think of God without a holy admiration of his greatness, and a deep sense of our own littleness! and 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 everywhere, and yet many live as if he were present nowhere.

(1.) It is commonly forgotten, or not believed. All the extravagances 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 (Gen. iii. 10); “I heard thy voice in the garden, and I hid myself;” 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, gives 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.”671 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 presseth him to embrace the season of 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, “veiled with thick clouds” (Job xxii. 14), 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.

(2.) 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 practice that modesty before God as before men. He that would restrain his tongue out of fear of men’s eye, 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?672 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 (Job xxiv. 15), “No eye sees me?” He disguiseth himself to be unseen by man, but slights the all‑seeing eye of God. If only a man know them, they are in terror of the shadow of death; they are planet‑struck, but stand unshaken at the presence of God (Job xxiv. 17). Is not this to account God as limited as man—as ignorant, as absenting, as if God were something less than those things which restrain us? ’Tis a debasing God below a creature. If we can forbear sin from an 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 anything might be concealed from him, before whom the least fibres of the heart are anatomised 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; as it was Haman’s offence when he lay upon Esther’s bed, to force the queen before the king’s face. The least iniquity receives a high tincture from this; and no sin can be little that is an affront in the face of God, and 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 dishonor his master, and disobey his commands in his presence. And hath 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? (Isa. lxv. 12), “Ye did evil before my eyes.” Nathan chargeth this home upon David (2 Sam. xii. 9), “Thou hast despised the commandment of the Lord, to do evil in his sight;” and David, in his repentance, reflects upon himself for it (Ps. li. 4); “Against thee, thee only, have I sinned, and done this evil in thy sight.” 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. How unworthily do we deal with God, in not giving him so much as an eye‑service, which we do man!

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!673 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.674 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 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 compasseth our path wherever we are” (Ps. cxxxix. 3), and “is acquainted with all our ways.” 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 doth 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 would his hand lay hold of us, and lead us as a conqueror triumphing over a captive (Ps. cxxxix. 8–10). Nay, if we could leap out of the compass of heaven and earth, we should find as little reserves from him: he is without the world in those infinite spaces which the mind of man can imagine. In regard of his immensity, nothing in being can be distant from him, wheresoever it is.

Second, Use is for comfort. That God is present everywhere, is as much a comfort to a good man, as it is a terror to a wicked one. He is everywhere for his people, not only by a necessary perfection of his nature, but an immense diffusion of his goodness. He is in all creatures as their preserver: in the damned, as their terror; in his people, as their protector. He fills hell with his severity, heaven with his glory, his people with his grace. He is with his people as light in darkness, a fountain in a garden, as manna in the ark. God is in the world as a spring of preservation; in the church as his cabinet, his spring of grace and consolation. A man is present sometimes in his field, but more delightfully in his garden. A vine yard, as it hath more of cost, so more of care, and a watchful presence of the owner (Isa. xxvii. 3); “I, the Lord, do keep it,” viz. his vineyard; “I will water it every moment, lest any hurt it: I will keep it night and day.” As there is a presence of essence, which is natural, so there is a presence of grace, which is federal: a presence by covenant; “I will not leave thee, I will be with thee.” This latter depends upon the former; for, take away the immensity of God, and you leave no foundation for his universal gracious presence with his people in all their emergencies, in all their hearts. And, therefore, where he is present in his essence, he cannot be absent in his grace, from them that fear him. It is from his filling heaven and earth he proves his knowledge of the designs of the false prophets; and from the same topic may as well be inferred the employment of his power and grace for his people.

1. The omnipresence of God is a comfort in all violent temptations. No fiery dart can be so present with us, as God is present both with that and the marksman. The most raging devils cannot be so near us, as God is to us and them. He is present with his people to relieve them, and present with the devil to manage him to his own holy purposes: so he was with Job, defeating his enemies, and bringing him triumphantly out of those pressing trials. This presence is such a terror, that whatsoever the devil can despoil us of, he must leave this untouched. He might scratch the apostle with a thorn (2 Cor. xii. 7, 9), but he could not rifle him of the presence of divine grace, which God promised him. He must prevail so far as to make God cease to be God, before he can make him to be distant from us; and while this cannot be, the devils and men can no more hinder the emanations of God to the soul, than a child can cut off the rays of the sun from embellishing the earth. It is no mean support for a good man, at any time, buffeted by a messenger of Satan, to think God stands near him, and behold how ill he is used. It would be a satisfaction to a king’s favorite, in the midst of the violence some enemies might use to him upon a surprise, to understand that the king who loves him stands behind a curtain, and through a hole sees the injuries he suffers: and were the devil as considering as he is malicious, he could not but be in great fear at God’s being in the generation of the righteous, as his serpentine seed is (Prov. iii. 6): “They were in great fear, for God is in the generation of the righteous.”

2. The omnipresence of God is a comfort in sharp afflictions. Good men have a comfort in this presence in their nasty prisons, oppressing tribunals; in the overflowing waters or scorching flames he is still with them (Isa. xliii. 2); and many times by his presence keeps the bush from consuming, when it seems to be all in a flame. In afflictions God shows himself most present, when friends are most absent: “When my father and mother forsake me, then the Lord shall take me up” (Ps. xxvii. 10), then God will stoop and gather me into his protection; or, (Heb.) “shall gather me,” alluding to those tribes that were to bring up the rear in the Israelites’ march, to take care that none were left behind, and exposed to famine or wild beasts, by reason of some disease that disenabled them to keep pace with their brethren. He that is the sanctuary of his people in all calamities, is more present with them to support them, than their adversaries can be present with them to afflict them (Psal. xlvi. 2), a present help in the time of trouble; He is present with all things for this end; though his presence be a necessary presence in regard of the immensity of his nature, yet the end of this presence in regard that it is for the good of his people, is a voluntary presence. It is for the good of man he is present in the lower world, and principally for the good of his people, for whose sake he keeps up the world (2 Chron. xvi. 9). “His eyes run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect towards him.” If he doth not deliver good men from afflictions, he will be so present as to manage them in them, as that his glory shall issue from them, and their grace be brightened by them.675 What a man was Paul when he was lodged in a prison, or dragged to the courts of judicature, when he was torn with rods, or laden with chains! then did he show the greatest miracles, made the judge tremble upon the bench, and brake the heart, though not the prison, of the jailor; so powerful is the presence of God in the pressures of his people. This presence outweighs all other comforts, and is more valuable to a Christian than barns of corn, or cellars of wine can be to a covetous man (Ps. iv. 7): it was this presence was David’s cordial in the mutinying of his soldiers (1 Sam. xxx. 6). What a comfort is this in exile, or a forced desertion of our habitations! Good men may be banished from their country, but never from the presence of their Protector; ye cannot say of any corner of the earth, or of any dungeon in a prison, God is not here; if you were cast out of your country a thousand miles off, you are not out of God’s precinct; his arm is there to cherish the good, as well as to drag out the wicked; it is the same God, the same presence in every country, as well as the same sun, moon, and stars; and were not God everywhere, yet he could not be meaner than his creature the sun in the firmament, which visits every part of the habitable world in twenty‑four hours.

3. The omnipresence of God is a comfort in all duties of worship. He is present to observe, and present to accept our petitions, and answer our suits. Good men have not only the essential presence, which is common to all, but his gracious presence; not only the presence that flows from his nature, but that which flows from his promise; his essential presence makes no difference between this and that man in regard of spirituals, without this in conjunction with it; his nature is the cause of the presence of his essence; his will engaged by his truth is the cause of the presence of his grace. He promised to meet the Israelites in the place where he should set his name, and in all places where he doth record it (Exod. xx. 4). “In all places where I record my name, I will come unto thee, and I will bless thee;” in every place where I shall manifest the special presence of my divinity. In all places, hands may be lifted up, without doubting of his ability to hear; he dwells in the contrite hearts, wherever it is most in the exercise of contrition; which is usually in times of special worship (Isa. lvii. 15), and that to revive and refresh them. Habitation notes a special presence, though he dwell in the highest heavens in the sparklings of his glory, he dwells also in the lowest hearts in the beams of his grace; as none can expel him from his dwelling in heaven, so none can reject him from his residence in the heart. The tabernacle had his peculiar presence fixed to it (Levit. xxvi. 11); his soul should not abhor them, as they are washed by Christ, though they are loathsome by sin: in a greater dispensation there cannot be a less presence, since the church under the New Testament is called the temple of the Lord, wherein he will both dwell and walk (2 Cor. vi. 6); or, I will indwell in them; as if he should say, I will dwell in and in them; I will dwell in them by grace, and walk in them by exciting their graces; he will be more intimate with them than their own souls, and converse with them as the living God, i. e. as a God that hath life in himself, and life to convey to them in their converse with him; and show his spiritual glory among them in a greater measure than in the temple, since that was but a heap of stones, and the figure of the Christian church the mystical body of his Son. His presence is not less in the substance than it was in the shadow; this presence of God in his ordinances, is the glory of a church, as the presence of a king is the glory of a court, the defence of it, too, as a wall of fire (Zech. ii. 5); alluding to the fire travellers in a wilderness made to fright away wild beasts. It is not the meanness of the place of worship can exclude him; the second temple was not so magnificent as the first of Solomon’s erecting, and the Jews seemed to despond of so glorious a presence of God in the second, as they had in the first, because they thought it not so good for the entertainment of Him that inhabits eternity; but God comforts them against this conceit again and again (Hag. ii. 3, 4): “be strong, be strong, be strong, I am with you;” the meanness of the place shall not hinder the grandeur of my presence, no matter what the room is, so it be the presence‑chamber of the king, wherein he will favor our suits; he can everywhere slide into our souls with a perpetual sweetness, since he is everywhere, and so, intimate with every one that fears him. If we should see God on earth in his amiableness, as Moses did, should we not be encouraged by his presence, to present our requests to him, to echo out our praises of him? and have we not as great a ground now to do it, since he is as really present with us, as if he were visible to us? he is in the same room with us, as near to us as our souls to our bodies, not a word but he hears, not a motion but he sees, not a breath but he perceives; he is through all, he is in all.

4. The omnipresence of God is a comfort in all special services. God never puts any upon a hard task, but he makes promises to encourage them and assist them, and the matter of the promise is that of his presence; so he did assure the prophets of old when he set them difficult tasks, and strengthened Moses against the face of Pharaoh, by assuring him “he would be with his mouth” (Exod. iv. 12); and when Christ put his apostles upon a contest with the whole world, to preach a gospel that would be foolishness to the Greeks, and a stumbling block to the Jews, he gives them a cordial only composed of his presence (Matt. xxviii. 20), I will be with you; it is this presence scatters by its light the darkness of our spirits; it is this that is the cause of what is done for his glory in the world; it is this that mingles itself with all that is done for his honor; it is this from whence springs all the assistance of his creatures, marked out for special purposes.

5. This presence is not without the special presence of all his attributes. Where his essence is, his perfections are, because they are one with his essence; yea, they are his essence, though they have their several degrees of manifestation. As in the covenant, he makes over himself, not a part of himself, but his whole deity; so in promising of his presence, he means not a part of it, but the whole, the presence of all the excellencies of his nature to be manifested for our good. It is not a piece of God is here and another parcel there, but God in his whole essence and perfections; in his wisdom to guide us, his power to protect and support us, his mercy to pity us, his fulness to refresh us, and his goodness to relieve us: he is ready to sparkle out in this or that perfection, as the necessities of his people require, and his own wisdom directs for his own honor; so that being not far from us in an excellency of his nature, we can quickly have recourse to him upon any emergency; so that if we are miserable, we have the presence of his goodness; if we want direction, we have the presence of his wisdom; if we are weak, we have the presence of his power; and should we not rejoice in it, as a man doth in the presence of a powerful, wealthy, and compassionate friend?

Third, Use. Of Exhortation.

1. Let us be much in the actual thoughts of this truth. How should we enrich our understandings with the knowledge of the excellency of God, whereof this is none of the least; nor hath less of honey in its bowels, though it be more terrible to the wicked than the presence of a lion; it is this that makes all other excellencies of the divine nature sweet. What would grace, wisdom, power, signify at a distance from us? Let us frame in our minds a strong idea of it; it is this makes so great a difference between the actions of one man and another; one maintains actual thoughts of it, another doth not: though all believe it as a perfection pertaining to the infiniteness of his essence. David, or rather a greater than David, had God always before him; there was no time, no occasion, wherein he did not stir up some lively thoughts of him (Ps. xvi. 8). Let us have right notions of it; imagine not God as a great King, sitting only in his majesty in heaven; acting all by his servants and ministers. This, saith one,676 is a childish and unworthy conceit of God, and may in time bring such a conceiver by degrees to deny his providence; the denial of this perfection is an axe at the root of religion; if it be not deeply imprinted in the mind, personal religion grows faint and feeble. Who would fear that God that is not imagined to be a witness of his actions? Who would worship a God at a distance both from the worship and the worshipper?677 Let us believe this truth, but not with an idle faith, as if we did not believe it. Let us know, that as wheresoever the fish moves, it is in the water; wheresoever the bird moves, it is in the air; so wheresoever we move, we are in God. As there is not a moment but we are under his mercy, so there is not a moment that we are out of his presence. Let us therefore look upon nothing, without thinking who stands by, without reflecting upon him in whom it lives, moves and hath its being. When you view a man, you fix your eyes upon his body, but your mind upon that invisible part that acts every member by life and motion, and makes them fit for your converse. Let us not bound our thoughts to the creatures we see, but pierce through the creature to that boundless God we do not see: we have continual remembrances of his presence; the light, whereby we see, and the air, whereby we live, give us perpetual notices of it, and some weak resemblance; why should we forget it? yea, what a shame is our unmindfulness of it, when every cast of our eye, every motion of our lungs, jogs us to remember it? Light is in every part of the air, in every part of the world, yet not mixed with any, both remain entire in their own substance. Let us not be worse than some of the heathens, who pressed this notion upon themselves for the spiriting their actions with virtue, that all places were full of God. This was the means Basil used to prescribe, upon a question asked him, How shall we do to be serious? mind God’s presence. How shall we avoid distractions in service? think of God’s presence. How shall we resist temptation? oppose to them the presence of God.678

(1.) This will be a shield against all temptations. God is present, is enough to blunt the weapons of hell; this will secure us from a ready compliance with any base and vile attractives, and curb that headstrong principle in our nature, that would join hands with them; the thoughts of this would, like the powerful presence of God with the Israelites, take off the wheels from the chariots of our sensitive appetites, and make them perhaps move slower, at least, towards a temptation. How did Peter fling off the temptation which had worsted him, upon a look from Christ! The actuated faith of this would stifle the darts of Satan, and fire us with an anger against his solicitations, as strong as the fire that inflames the darts. Moses’ sight of Him that was invisible, strengthened him against the costly pleasures and luxuries of a prince’s court (Heb. xi. 27). We are utterly senseless of a Deity, if we are not moved with this item from our consciences, God is present. Had our first parents actually considered the nearness of God to them, when they were tempted to eat of the forbidden fruit, they had not probably been so easily overcome by the temptation. What soldier would be so base as to revolt under the eye of a tender and obliging general? or what man so negligent of himself, as to rob a house in the sight of a judge? Let us consider that God is as near to observe us, as the devil to solicit us, yea, nearer; the devil stands by us, but God is in us; we may have a thought the devil knows not, but not a thought but God is actually present with, as our souls are with the thoughts they think; nor can any creature attract our heart, if our minds were fixed on that invisible presence that contributes to that excellency, and sustains it, and considered that no creature could be so present with us as the Creator is.

(2.) It will be a spur to holy actions. What man would do an unworthy action, or speak an unhandsome word, in the presence of his prince? The eye of the general inflames the spirit of a soldier. Why did David keep God’s testimonies (Ps. cxix. 168)? because he considered that all his ways were before him; because he was persuaded his ways were present with God; God’s precepts should be present with him. The same was the cause of Job’s integrity (Job xxxi. 4): “Doth he not see my ways?” To have God in our eye is the way to be sincere (Gen. xvii. 1); “walk before me” as in my sight, “and be thou perfect.” Communion with God consists chiefly in an ordering our ways as in the presence of him that is invisible. This would make us spiritual, raised and watchful in all our passions, if we considered that God is present with us in our shops, in our chambers, in our walks, and in our meetings, as present with us as with the angels in heaven; who, though they have a presence of glory above us, yet have not a greater measure of his essential presence than we have. What an awe had Jacob upon him when he considered God was present in Bethel (Gen. xxviii. 16,  17)! If God should appear visibly to us when we were alone, should we not be reverend and serious before him? God is everywhere about us, he doth encompass us with his presence. Should not God’s seeing us have the same influence upon us as our seeing God? He is not more essentially present if he should so manifest himself to us, than when he doth not. Who would appear besmeared in the presence of a great person? or not be ashamed to be found in his chamber in a nasty posture by some visitant? Would not a man blush to be catched about some mean action, though it were not an immoral crime? If this truth were impressed upon our spirits, we should more blush to have our souls daubed with some loathsome lust; swarms of sin, like Egyptian lice and frogs, creeping about our heart in his sight. If the most sensual man be ashamed to do a dishonest action in the sight of a grave and holy man, one of great reputation for wisdom and integrity, how much more should we lift up ourselves in the ways of God, who is infinite and immense, is everywhere, and infinitely superior to man, and more to be regarded! We could not seriously think of his presence but there would pass some intercourse between us; we should be putting up some petition upon the sense of our indigence, or sending up our praises to him upon the sense of his bounty. The actual thoughts of the presence of God is the life and spirit of all religion; we could not have sluggish spirits and a careless watch if we considered that his eye is upon us all the day.

(3.) It will quell distractions in worship. The actual thoughts of this would establish our thoughts, and pull them back when they begin to rove: the mind could not boldly give God the slip if it had lively thoughts of it; the consideration of this would blow off all the froth that lies on the top of our spirits. An eye, taken up with the presence of one object, is not at leisure to be filled with another: he that looks intently upon the sun, shall have nothing for a while but the sun in his eye. Oppose to every intruding thought the idea of the Divine omnipresence, and put it to silence by the awe of his Majesty. When the master is present, scholars mind their books, keep their places, and run not over the forms to play with one another; the master’s eye keeps an idle servant to his work, that otherwise would be gazing at every straw, and prating to every passenger. How soon would the remembrance of this dash all extravagant fancies out of countenance, just as the news of the approach of a prince would make the courtiers bustle up themselves, huddle up their vain sports, and prepare themselves for a reverent behavior in his sight! We should not dare to give God a piece of our heart when we apprehended him present with the whole: we should not dare to mock one that we knew were more inwards with us than we are with ourselves, and that beheld every motion of our mind, as well as action of our body.

2. Let us endeavor for the more special and influential presence of God. Let the essential presence of God be the ground of our awe, and his gracious influential presence the object of our desire. The heathen thought themselves secure if they had their little petty household gods with them in their journeys: such seem to be the images Rachel stole from her father (Gen. xxxi. 19) to company her travel with their blessings: she might not at that time have cast off all respect to those idols, in the acknowledgment of which she had been educated from her infancy; and they seem to be kept by her till God called Jacob to Bethel, after the rape of Dinah (Gen. xxxv. 4), when Jacob called for the strange gods, and hid them under the oak. The gracious presence of God we should look after, in our actions, as travellers, that have a charge of money or jewels, desire to keep themselves in company that may protect them from highwaymen that would rifle them. Since we have the concerns of the eternal happiness of our souls upon our hands, we should endeavor to have God’s merciful and powerful presence with us in all our ways (Ps. xiv. 5); “In all thy ways acknowledge him, and he shall direct thy paths:” acknowledge him before any action, by imploring; acknowledge him after, by rendering him the glory; acknowledge his presence before worship, in worship, after worship: it is this presence makes a kind of heaven upon earth; causeth affliction to put off the nature of misery. How much will the presence of the sun outshine the stars of lesser comforts, and fully answer the want of them! The ark of God going before us, can only make all things successful. It was this led the Israelites over Jordan, and settled them in Canaan. Without this we signify nothing: though we live without this, we cannot be distinguished forever from devils; his essential presence they have; and if we have no more, we shall be no better. It is the enlivening fructifying presence of the sun that revives the languishing earth; and this only can repair our ruined soul. Let it be, therefore, our desire, that as he fills heaven and earth by his essence, he may fill our understandings and wills by his grace, that we may have another kind of presence with us than animals have in their brutish state, or devils in their chains: his essential presence maintains our beings, but his gracious presence confers and continues a happiness.