his circumference nowhere.

In the second place, He is omniscient as well as omnipresent. His
omniscience indeed necessarily and naturally flows from his
omnipresence. He cannot but be conscious of every motion that arises in
the whole material world which He thus essentially pervades; and of
every thought that is stirring in the intellectual world, to every part
of which He is thus intimately united. Several moralists have considered
the creation as the temple of God, which He has built, with his own
hands, and which is filled with his presence. Others have considered
infinite space as the receptacle, or rather the habitation of the
Almighty; but the noblest and most exalted way of considering this
infinite space, is that of Sir Isaac Newton, who calls it the _se
sorium_ of the Godhead. Brutes and men have their _sensoriola_, or
little _sensoriums_, by which they apprehend the presence and perceive
the actions of a few objects that lie contiguous to them. Their
knowledge and observation turn within a very narrow circle. But, as God
Almighty cannot but perceive and know everything in which He resides,
infinite space gives room to infinite knowledge, and is, as it were, an
organ to omniscience.

Were the soul separate from the body, and with one glance of thought
should start beyond the bounds of the creation, should it millions of
years continue its progress through infinite space with the same
activity, it would still find itself within the embrace of its Creator,
and encompassed round with the immensity of the Godhead. While we are in
the body, He is not less present with us, because He is concealed from
us. "Oh, that I knew where I might find Him!" says Job. "Behold I go
forward, but He is not there; and backward, but I cannot perceive Him;
on the left hand, where He does work, but I cannot behold Him; He