the life even of busy men, there are frequent intervals of leisure. Let them take care, that into these, none of the vices of idleness creep. Let some secondary, some subsidiary employment, of fair and laudable kind, be always at hand to fill up those vacant spaces of life, which too many assign, either to corrupting amusements, or to mere inaction. We ought never to forget, that entire idleness always borders either on misery or on guilt.

At the same time, let the course of our employments be ordered in such a manner, that in carrying them on, we may be also promoting our eternal interest. With the business of the world let us properly intermix the exercises of devotion. By religious duties and virtuous actions, let us study to prepare ourselves for a better world. In the midst of our labours for this life, it is never to be forgotten, that we must first seek the kingdom of God, and his righteousness; and give diligence to make our calling and election sure. Otherwise, how active soever we may seem to be, our whole activity will prove only a laborious idleness: We shall appear, in the end, to have been busy to no purpose, or to a purpose worse than none. Then only we fulfil the proper character of Christians, when we join that pious zeal which becomes us as the servants of God, with that industry which is required of us, as good members of society; when, according to the exhortation of the Apostle, we are found not slothful in business, and, at the same time, fervent in spirit, serving the Lord.*

* Rom. xii. 2.

SERMON XL.

ON THE SENSE OF THE DIVINE PRESENCE.

-I am continually with thee.-PSALM lxxiii. 23.

WE live in a world which is full of the divine presence and power. We behold every where around us the traces of that supreme goodness which enlivens and supports the universe. Day uttereth speech of it to-day; and night sheweth knowledge of it to-night. Yet, surrounded as we are with the perfections of God, meeting him wherever we go, and called upon by a thousand objects, to confess his presence, it is both the misfortune and the crime of a great part of mankind that they are strangers to Him, in whose world they dwell. Occupied with nothing but their pursuits of interest and pleasure, they pass through this world, as though God were not there. The virtuous and reflecting are particularly distinguished from the giddy and dissolute, by that habitual sense of the Divine presence which characterises the former. To them, nothing appears void of God. They contemplate his perfections in the works of nature; and they trace his providence in the incidents of life. When retired from the world, he often employs their meditation. When engaged in action, he always influences their conduct. Wherever a pious man is, or whatever he does, in the style of the text, he is continually with God.

The happy effect of this sentiment on the heart, is fully displayed in the context. We see it allaying all the disquiet which the Psalmist, in the preceding verses, describes himself to have suffered on account of the prosperity of the wicked. The first reflection which restored tranquillity to his mind, was the remembrance of the presence of God. Nevertheless, I am continu

He

ally with thee; thou hast holden me by my right hand. became sensible, that whatever distresses the righteous might suffer for a time, they could not fail of being compensated in the end, by that Almighty Protector, whose propitious presence ever continued to surround them. Whereupon follow those memorable expressions of his trust and joy in God. Thou shalt guide me with thy counsel; and afterwards receive me to glory. Whom have I in heaven but thee? and there is none upon earth I desire besides thee.

THERE are principally two effects, which the sense of the Divine presence is fitted to produce upon men. One is, to restrain them from vice; the other to encourage their virtue. Its operation, as a check upon the sinner, is obvious. The perpetual presence of so powerful and venerable a witness, is one of the most awful considerations which can be addressed to the dissolute. It removes all the security which secrecy can be supposed to give to crimes. It aggravates the guilt of them, from being committed in face of the Almighty; and has power to strike terror into the heart of the greatest criminal, in the midst of his misdeeds. While this principal of religion thus checks and terrifies the sinner, it produces also another effect, that of strengthening, and comforting the good man, in the practice of his duty. It is the influence of the Divine presence on good men which, in consequence of the Psalmist's sentiment, I propose to consider. To their character it belongs to be continually with God. I shall endeavour to shew the high benefit and comfort which they derive from such a habit of mind; and shall, for this end, first consider their internal moral state; and next, view them as they are affected by several of the external accidents and situations of life.

LET us begin with considering them in their internal state. The belief of Divine presence acts upon them here, first, as an incitement to virtue. The presence of one whom we highly esteem and revere, of a sovereign, for instance, a father, or a friend, whose approbation we are solicitous to gain, is always found to exalt the powers of men, to refine and improve their behaviour. Hence, it has been given as a rule by ancient moralists, that in order to excel in virtue, we should propound to ourselves some person of eminent and distinguished worth; and should accustom ourselves to act, as if he were standing by, and beholding us. To the esteem and approbation of their fellowcreatures, none are insensible. There are few who, in the conspicuous parts of their life, when they know the eyes of the public to be fixed on them, act not their part with propriety and decorum. But what is the observation of the public; what is the presence of the greatest or wisest men on earth, to that pre

sence of the Divinity which constantly surrounds us. The man who realizes to his mind this august presence, feels a constant incentive for acquitting himself with dignity. He views himself as placed on an illustrious theatre. To have the Almighty for the spectator and witness of his conduct, is more to him than if the whole world were assembled to observe him. Men judge often falsely, always imperfectly, of what passes before them. They are imposed on by specious appearances; and the artful carry away the praise which is due to the deserving. Even supposing them to judge fairly, we may want the opportunity of doing justice to our character, by any proper display of it in the sight of the world. Our situation may bury in obscurity those talents and virtues which were entitled to command the highest esteem. But He, in whose presence the good man acts, is both an impartial, and an unerring, judge of worth. No fallacious appearances impose on him. No secret virtue is hidden from him. He is attentive equally to the meanest and the greatest; and his approbation confers eternal rewards. The man therefore, who sets the Lord always before him, is prompted to excel in virtue by motives which are peculiar to himself, and which engage, on the side of duty, both honour and interest. I have kept thy precepts and thy testimonies ; for all my ways are before thee.*

SUPPOSING, however, his virtuous endeavours to be faithful, many imperfections will attend them. A faultless tenor of unblemished life is beyond the reach of man. Passions will sometimes overcome him; and ambition or interest, in an unguarded hour, will turn him aside into evil. Hence he will be ashamed of himself, and disquieted by a sense of guilt and folly. In this state, to which we are often reduced by the weakness of human nature, the belief of God's continual presence brings relief to the heart. It acted before as an animating principle. It now acts as a principle of comfort. In the midst of many imperfections, a virtuous man appeals to his Divine witness, for the sincerity of his intentions. He can appeal to him who knows his frame, that, in the general train of his conduct, it is his study to keep the law of God.

Mere law, among men, is rigid and inflexible. As no human law-giver can look into the hearts of his subjects, he cannot, even though he were ever present with them, estimate their character exactly. He can make no allowance for particular situations. He must prescribe the same terms to all whom he rules; and treat all alike, according to their outward actions. But every minute diversity of character, temper, and situation, is known to God. It is not only from what his servants do, but

• Psalm cxix. 163.

from what they seek to do, that he forms his judgment of them. He attends to all those circumstances which render the trial of their virtue, at any time, peculiarly hard. He hears the whisper of devotion as it rises in the soul. He beholds the tear of contrition which falls in secret. He sees the good intention struggling in its birth; and pursues it, in its progress, through those various obstacles which may prevent it from ripening into action. Good men, therefore, in their most humbled and dejected state, draw some consolation from his knowledge of their heart. Though they may sometimes have erred from the right path, they can look up to Him who is ever with them, and say, as an Apostle, who had grieviously offended, once said to his great Master, Lord, thou knowest all things; thou knowest that I love thee.*

Appealing thus to their omniscient witness, they are naturally soothed and encouraged by the hope of his clemency. At the same time, it is the peculiar advantage of his Sentiment of the Divine presence, that it prevents such hope from flattering them too much, or rising into undue presumption. For while it encourages, it tends also to humble, a pious man, If it encourage him by the reflection on all his good dispositions being known. and attended to by God, it humbles him, by the remembrance, that his secret sins also are ever in the light of the divine countenance. So that, by dwelling under the sense of God being con tinually with us, we keep alive the proper temper of a Christian in the soul; humility without dejection; fear mingled with hope. We are cheered, without being lifted up. We feel ourselves obnoxious to the all-observing eye of justice; but are comforted with the thoughts of that mercy which, through Jesus Christ, the Discerner of all hearts, holds forth to the sincere and penitent. Such are the blessed effects which this principle of religion produces upon the inward moral state of a good man. Let

us now,

In the second place, consider his external circumstances; and examine the influence which the same principle has upon his happiness, in several different situations of life

Let us first view him in what the world calls prosperity; when his circumstances are easy or affluent, and his life flows in a smooth untroubled stream. Here it might be thought, that a sense of the Divine presence could operate upon him only, or chiefly, for promoting temperance, and restraining the disorders incident to a prosperous state. Valuable effects, indeed, these are; and most conducive to the true enjoyment of all that is agreeable in life. But though it, doubtless, does exert this sa