Chap. IL APPENDIX. 329 



But ro this I anfwer, that I am as far as any thelft from denying 

 the omniprefence of God ; but his omniprefence, as well as his o:n- 

 nipotence, muft be fuch as is confiftent with his Nature. I do not de- 

 ny the omnipotence of God, when I fay that he cannot make an 

 axiom to be falfe, or two fides of a contradidion to be both true : 

 And no more do 1 deny his omniprefence, when I fay he is not fo 

 united with Body as to move it ; !)ecaufe both the one and the o- 

 ther are inconfiftent with his nature : And it might as well be con- 

 tended that God is not every where prefent, becaufe he has not local 

 fituation, and does not occupy fpace, as Body does. In that way 

 only Body can be prefent anywhere ; but Body and Mind are of 

 natures perfedly different. 



2do^ Even thofe, who maintain that it is neceffary he fhould be 

 prefent in every particle of Matter fo as to move Bodies, are not 

 confiftent vnih. themfelves when they admit that he is not fo prefent 

 in Animal and Vegetable Bodies, which are moved by Minds of 

 their own. Now, if thefe may be fo moved without any deroga- 

 tion to God's attribute of omniprefence, why may not the unorga- 

 nized Bodies be moved in the fame manner ? 



In what fenfe, then, it will be afked, do I fay that God is omni- 

 prefent ? And I fay he is prefent every where in the only fenfe in 

 which Intelligence can be faid to be prefent any where, that is by 

 communicating with other Minds, and controulling and direding 

 their operations, if fuch be the power of the Intelligence. It is in this 

 way that our Intelligence is prefent with our Animal Life ; and it 

 in this way alfo that we are prefent with the Intelligences of other 

 Men, and fometimes controul and dired thofe Intelligences as well 

 as govern our Animal Life. 



Vol. III.. T ti But 



