which he hath endued us with, and which correspond to those attributes. That he is infinite in power, perfect in wisdom and goodness, makes no alteration; but only that he is the object of those affections raised to the highest pitch. He is not indeed to be discerned by any of our senses: "I go forward but he is not there; and backward, but I cannot perceive him: on the left hand, where he doth work, but I cannot behold him: he hideth himself on the right hand that I cannot see him. Oh, that I knew where I might find him! that I might come even to his seat," Job xxiii. But is he then afar off? Does he not fill heaven and earth with his presence? The presence of our fellow-creatures affects our senses, and our senses give us the knowledge of their presence; which hath different kinds of influence upon us; love, joy, sorrow, restraint, encouragement, reverence. However, this influence is not immediately from our senses, but from that knowledge.
Thus, suppose a person neither to see nor hear another, not to know by any of his senses, but yet certainly to know, that another was with him; this knowledge might and in many cases would, have one or more of the effects before mentioned. It is therefore not only reasonable, but also natural, to be affected with a presence, though it be not the object of our senses; whether it be, or be not, is merely an accidental circumstance, which needs not come into consideration; it is the certainty that he is with us, and we with him, which hath the influence. We consider persons, then, as present, not only when they are within reach of our senses, but also when we are assured by any other means, that they are within such a nearness; nay, if they are not, we can recall them to our mind, and be moved towards them as present. And must he, who is so much more intimately connected with us, that "in him we live and move and have our being," be thought too distant to be the object of our affections? We own and feel the force
