measurable regions of matter.

In order to recover myself from this mortifying thought, I consider that
it took its rise from those narrow conceptions which we are apt to
maintain of the divine nature. We ourselves cannot attend to many
different objects at the same time. If we are careful to inspect some
things, we must of course neglect others.

8. This imperfection which we observe in ourselves, is an imperfection
that cleaves in some degree to creatures of the highest capacities, as
they are creatures, that is, beings of finite and limited natures. The
presence of every created being is confined to a certain measure of
space, and consequently his observation is stinted to a certain number
of objects. The sphere in which we move, and act, and understand, is of
a wider circumference to one creature than another, according as we rise
one above another in the scale of existence.

9. But the widest of these our spheres has its circumference. When,
therefore, we reflect on the divine nature, we are so used and
accustomed to this imperfection in ourselves, that we cannot forbear in
some measure ascribing it to him in whom there is no shadow of
imperfection. Our reason indeed ascribes that his attributes are
infinite, but the poorness of our conceptions is such, that it cannot
forbear setting bounds to every thing it contemplates, till our reason
comes again to our succour, and throws down all those little prejudices
which rise in us unawares, and are natural to the mind of man.

10. We shall therefore utterly extinguish this melancholy thought, of
our being overlooked by our Maker in the multiplicity of his works, and
the infinity of those objects among which he seems to be incessantly
employed, if we consider, in the first place, that he is omnipresent,
and in the second, that he is omniscient.

If we consider him in his omnipresence; his being passes through,
actuates and supports the whole frame of nature. His creation, and every
part of it, is full of him.

11. There is nothing he has made, that is either so distant, so little,
or so inconsiderable, which he does not essentially inhabit. His
substance is within the substance of every being, whether material or
immaterial, and is intimately present to it, as that being is to itself.
It would be an imperfection in him, were he able to remove out of one
place into another, or to withdraw himself from any thing he has
created, or from any part of that space which is