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'tis Therefore apt to fill our minds with the Higher admiration of the Great God, in whom alone it is found. But still 'tis in this, as in various other instances of Things Wonderful in Themselves, that, though the Mode or Mammer of it be very Affruse, and Difficult, and Puzzling to our conceptions, yet the Certainty of the Thing is deducible from our Natural Notions of God, and that Dedućtion is plainly confirmed in his Holy Word; Do not Ifill Heaven and Earth, saith the Lord? In discoursing on which words, I shall I. First, Endeavour to Evince and Illustrate the truth of this Proposition, that God is Omnipresent, and II. Secondly, Draw some Pračtical Inferences from it. I. I shall endeavour to Evince and Illustrate the truth of this Proposition, that God is Omnipresent. And the Evidence of this, arising from our natural notions of God, will appear, in a few words, by considering those other kinds of Presence, which are opposed to Immensity, and are, by Metaphysical Writers, represented under Terms, Terms, not very Familiar and obvious, but which do admit of an explication very Easy, and very useful too in the

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fiances are said to be in Place Circum

/criptively, that is, their parts are answerable to, and confined by the limits of that Space in which they Subsist, and do exclude every other Body from it. Created Spirits are said to be in Place Définitively, that is, they are so determined to one Space, that they cannot at the same time be in another; And yet it cannot be said of Them, that their Parts are answerable to the Parts of Space containing them, because Spiritual Substances are void of Figure and Parts, and for that reason they admit of the Existence of other Substances in the same Space wherein themselves are confined. Thus a HumaneSoul exists in the same Space with a Humane Body. In one of these two ways all creatures do exist in Place, and That Being, which does not exist in Space according to either of them, must be Immense or Omnipresent; for

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in one of these three kinds of Presence. As therefore 'tis demonstrable from our Natural notions of God that he is a Spirit, and that he is not a limited or Confined, but an Infinite Spirit, therefore neither of the two first kinds of Presence can belong to him, and by consequence he is Omnipresent. And as this seems intirely agreeable to our Reason, and clearest manner of Thinking; so is the same Consequence deducible from our natural notions of God, considering him as Creatour. For, if every Created Being be the Immediate Effect of Himself; Then Himself is Present to every Created Being. And as Creation does evince this Attribute, so does Conservation too. If he should withdraw his Support from Material Substances, their Dissolution must Immediately follow. For they are no more Capable of Sustaining than they are of Producing themselves. And this Result of our natural notions is plainly Confirmed in Holy Scripture. For the Third /erse of the First Chapter to the Hebrews does not only comprehend all Corporeal, but Spiritual Beings also: He upholdeth

All things by the J/ord of his Power:

And there can be no room for Doubt, whether He, who by his own Immediate Arm upholdeth all Beings, be present in All Places. And, that he is declared by himself to be so in the Text, is plain, because the Terms Heaven and Earth do comprehend the whole Creation, and are in this sense used elsewhere in Sundry places of Holy Scripture. Accordingly, the Prophet Isaiah also does, under the use of the same terms elegantly introduce the Almighty asserting to himself the same Attribute; * Thus saith the Lord, the Heaven is my 7%rome, and the Earth is my Foots!ool; signifying to us, that the Persons of Earthly Princes are not more certainly present upon their Thrones, do not more certainly fill the Space from the Throne to the Footstool, than he himself is presentin all places, or in all the Parts of the Universe. Some Speculative writers have carried the Omnipresence of God into a still Higher Signification, intimating thereby, that he is not only present with every

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Being in the World, but that he fills a Space which they apprehend to be beyond the limits of all Created Substances, and not possess'd by any Being but Himself. For when we give our Thoughts the reins, and let them run freely through the Compass of the Universe, till they advance as High as the Third Heavens, beyond which we do not know, that there is any Created Substance, or, till they advance as High as Thoughts are capable of advancing, they cannot at last so fix upon any point, as to exclude the conception of Space beyond it. This is styled Imagimary Space; and, if any such space there be, as it would perhaps be somewhat Difficult to prove, that there is not, we cannot but believe that God is present There. And this notion seems to be favoured by the Holy Scripture, wherein we have an Acknowledgment made unto God of his Immensity, under this Expression, * The Heaven, and heaven of Heavens cannot contain thee. If we should carry our Thoughts back as far as God's Existence in the * 1 Kings viii. 27.

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