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415

On the Divine Knowledge.

never can depend upon finite creatures, and | passing and successive events, for the perfection of its discernment. Knowledge that is necessarily infinite and eternal, cannot be affected in the least by the ten thousand times ten thousand possible volitions, actions, and events, connected with freeagency and contingency, any more than illimitable space can be lessened by the existence and motion of material bodies, or than unsuccessive eternal duration can be shortened or lengthened by the measured hours of time, which are swallowed up and lost in its incomprehensibility.

Of the Divine knowledge we can never expect to have plenary and adequate ideas. Inhering in, and an essential and necessary attribute of that God, who has existed in an inconceivable and unutterable manner from all eternity, and whose being is now, because it always has been, stretched through every period of duration to come, who is infinitely beyond the reach and influence of all mutability, it cannot be what a finite imagination, though it have the elevation, sublimity, and vivid perception of a seraph, can ever comprehend. The most diminutive animalcule that could be seen through a microscope magnifying thousands of times, might sooner undertake a definition of every modification of which matter is capable, might sooner undertake a detail of all the mysteries of all the worlds above might sooner understand the beginning, the mutations and events, and the expected termination of time-than a creature, possessing all the intellectual penetration that can be given to a finite understanding, could fathom the depths, soar to the heights, measure the breadths, and calculate the perduration, of what is infinite and eternal.

When we say an attribute of Deity is infinite and eternal, we do not mean that that attribute exists infinitely and eternally, independently of his other attributes. We mean that that infinite and eternal attribute inheres in, and constitutes the essentiality of the eternal God, as to the perfection expressed by that attribute. We know at this moment that God is infinitely wise. And if at this moment God is infinitely wise, he must have been, and will be, eternally so; for that wisdom or knowledge, which at one period of duration did not exist, or existed in a very imperfect manner, could never be infinite and eternal, and, therefore, could not be the knowledge of the infinite and eternal God.

The knowledge of God must be infinite and eternal, or else the infinite and eternal God must exist infinitely and eternally without infinite knowledge, the alogy and

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absurdity of which is as palpable as that the earth cannot move without space to move in, nor endure without duration.

The Divine knowledge is omniscient, or unerringly perfect in its power to know. As the Divine knowledge is infinite now, and on that account must have been eternally so, that eternal infinitude of knowledge cannot have the least imperfection attached to it. If the knowledge of God was not perfect, that knowledge might increase as the ages of duration continued to roll round ;-i. e. its perception or power to know, might become more subtle and vigorous, and on that account it would not be infinite,-i. e. not be the knowledge of an infinite Being. But as the knowledge of God is infinite-infinite in discernment, and infinite in duration-it exists without the least possible defection, and therefore is unerringly perfect.

If the knowledge of God were not unerringly perfect, the universe, of which he is the author and governor, would have been brought into being, and would still be governed, in an imperfect way; i. e. would not have been made and governed so well as it might have been, had infinite and unerring wisdom planned its creation and directed its government. But the formation and government of the universe display infinite wisdom; therefore, the knowledge of God, who is the maker and upholder of the universe, is unerringly perfect.

If the Divine knowledge be infinite and eternal, and unerringly perfect, it must be underived and immutable. If it were not underived, infinite eternal knowledge would have been given to God by, or acquired from, some being necessarily existing before that infinite eternal knowledge was given, or could have been acquired. And the one infinite eternal Being (for no one could possess infinite eternal knowledge, but such a being) would have been giving infinite eternal knowledge to another infinite eternal being, who indeed could not exist infinitely and eternally without such knowledge himself-which is big with enormous absurdities for two infinities of Godhead would be like a plurality of boundless space, or two eternities of duration,-i. e. could not possibly be.

If the Divine knowledge be underived, and it inhere in the infinite eternal God, that knowledge must be immutable.

Were not the Divine knowledge immutable, its perceptions, at some periods, would not be the same as they might be at others, with respect to the same thing; and if the perceptions of God were different at different times, with respect to either con

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On the Divine Knowledge.

tingency or certainty, there would be a defect in the knowledge of God; and a defect in that knowledge would exclude both infinity and eternity of perfection. A perfection neither infinite nor eternal, must some time or other have been derived, and if derived, be subject to mutation; but the knowledge of God which is infinite and eternal, because it inheres in him, and unerringly perfect, because it is infinite and eternal, is underived; and it is underived, because it exists infinitely, eternally, and unerringly perfect; and if it is infinite, eternal, unerringly perfect, and underived, it is, and must be, eternally immutable.

If the knowledge of God, who exists infinitely and eternally, were subject to mutation, there would be an eternal impropriety,―i. e. an eternal inefficiency in the power of that knowledge to know; and an eternal inefficiency in the knowledge of God to know, would subject him to innumerable errors and mistakes, which is utterly impossible.

It is from this view of the Divine knowledge, that there appears no incompatibility in that knowledge, with unnecessitated free agency. Were the Almighty not to perceive by infinite and unalterable discernment, intuitively, whatever may take place in eternal duration, but were he dependent upon discursive ratiocination for his knowledge of the vast series of events supposed to be linked together by cause and effect, ad infinitatem, then his knowledge would be perfectly compatible with absolute necessity; and consequently, would do away with all possibility of freedom of volition, and unnecessitated action. But if there be such a being as a free agent, and man is that being; and if there be such a thing as contingency, and the volitions and actions of men are contingent; and if the Divine knowledge, which is intuitive eternal knowledge, see, and perceive, and know all things as they are possibilities as possibilities, contingencies as contingencies, and certainties as certainties-it is not attaching the least inefficiency to the omnisciency or power of God to know, to suppose that he sees each according to the nature he has imparted to it.

Supposing it, therefore, possible (and no one will attempt to deny the possibility of any thing that the Almighty sees proper to be, and has power to accomplish according to the propriety of his perception) that the great God does not see with unerring certainty the results of what are called "absolute contingencies," it would be no proof of any imperfection in his knowledge. For if the Almighty constitute a being whose 137.-VOL. XIT.

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will shall be positively free, and on that account be unnecessitated in all its volitions ; and if the will, thus free, be capable of choosing and refusing, impelling to action and restraining from it, at pleasure, and if the Almighty know all of which man is capable-all he may choose, and all he may refuse-all he may do, and all he may not do-it does not, cannot imply an imperfection of knowledge, not to know with unerring certainty what will be willed, or what acted.

If the Almighty created man with a purely volitive will, and the volitions of that will were to determine between two kinds of action, both of which were alike possible, and the Almighty had the most pure perception of the possibility of both of them; would it not be derogatory to the nature of the Divine knowledge, to say, that he unerringly saw to which of those alike possible actions man would subject himself? For instance, to affirm that the Almighty saw unerringly the certainty of the fall of man, does it not imply that he had no knowledge whatever of the possibility of his not falling? If the Almighty see two things as equally possible, and see them so by unerring, eternal perception, and because he has made them alike possible, to say that he knows one better than the other, is to asperse his knowledge, because it is to say that he has a perfect and an imperfect, a certain and an uncertain knowledge-a knowledge that knows, perfectly knows, the ultimatum of a thing, yet perceives at the same time that it is possible that thing may have quite an opposite termination?

We will for a moment allow that the Almighty God saw with unerring certainty the fall of man, with the mighty concatenation of events connected with the salvation of the righteous, and the indescribable, unutterable damnation of the wicked; does it leave the least room for supposition, that that Almighty God had any knowledge at all of the blessed series of events that would have taken place, had man enjoyed an uninterrupted immortality, and been everlastingly obedient? Such a series of events might, indeed, have been perceived by Deity, as he perceives the innumerable possibilities which he will never make realities, but certainly not as a series of events which he intended should exist; but who would dare to affirm that Jehovah did not mean man to exist as he had made him? I, therefore, conceive, that the omniscient God has now, as perfect a knowledge of the happy consequences that would have attended the obedience of Adam

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Mystical Number.-Christian Benevolence.

posterity, as he has of the awful consequen ces that have already followed his and their disobedience ;-i. e. I conceive that God saw both his obedience and disobedience possible, with all the happy results of the former, and all the awful consequences of the latter, that have taken, or may yet take place; but that he did not see either as immutably certain.

MYSTICAL NUMBER.

ALMOST every one knows, that the number seven, has from time immemorial been held mystical. In certain places, at certain times, it was nearly sacred; and that person who attempted to question its talismanic power, was in great danger of being ranked among heretics. As it has not even at present altogether lost its influence, many will perhaps be pleased to notice the coincidences of scripture, on which its dominion is founded.

Number 7.-In six days creation was perfected, the 7th was consecrated to rest. On the 7th of the 7th month, a holy observance was ordained to the Chaldees of Israel, who feasted 7 days, and remained 7 days in tents; the 7th year was ordained to be a sabbath of rest for all things; and at the end of 7 times 7 years commenced the grand jubilee; every 7th year the land lay fallow; every 7th year there was a general release from all debts, and all bondsmen were set free. From this law may have originated the custom of our binding young men to 7 years' apprenticeship, and of punishing incorrigible offenders by transportation for 7, twice 7, or three times 7 years. Every 7th year the law was directed to be read to the people; Jacob served 7 years for the possession of Rachel, and also another 7 years. Noah had 7 days' warning of the flood, and was commanded to take the fowls of the air into the ark by sevens, and the clean beasts by sevens; the ark touched the ground on the 7th month; and in 7 days a dove was sent, and again in 7 days after. The years of plenty, and the 7 years of famine, were foretold in Pharaoh's dream, by the 7 fat and the 7 lean beasts; and the 7 ears of full, and the 7 ears of blasted corn. The young animals were to remain with the dam 7 days, and at the close of the 7th day to be taken away. Our Saviour spoke 7 times from the cross, on which He remained 7 hours. He appeared 7 times; and after 7 times 7 days sent the Holy Ghost. In the Lord's Prayer are 7 petitions, contained in 7 times 7 words, omitting those of mere grammatical con

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nexion. The 7th son was considered as endowed with pre-eminent wisdom; the 7th son of a 7th son is still thought by some to possess the power of healing diseases spontaneously. Perfection is likened unto gold 7 times purified in the fire; and we yet say, "You frighten me out of my 7 senses." Anciently, a child was not named before 7 days, not being accounted fully to have life before that periodical day; the teeth spring out in the 7th month, and are shed and renewed in the 7th year, when infancy is changed into childhood; at thrice 7 years the faculties are developed, manhood commences, and we become legally competent to all civil acts; at four times 7 man is in full possession of his strength; at five times 7 he is fit for the business of the world; at six times 7 he becomes grave and wise, or never; at 7 times 7 he is in his apogee, and from that time decays; at eight times 7 he is in his first climacteric'; at nine times 7, or 63, he is in his grand climacteric, or year of danger; and ten times 7, or three-score years and ten, has by the royal prophet been pronounced the natural period of human life.

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Ir is impossible, when the heart is renewed, and turned from the vanities of this world, that it should swell with gratitude and love to God, while there exists no chord of sympathy within, that responds to the sighs of the sons of affliction and sorrow. This feeling of love will manifest itself on all occasions. It will not be displayed in the pride of studious ostentation, but rather will it shun the public gaze, with a modesty. which seeks not the praise of men. In the performance of such duties as these, who is there that will not confess that the bosom thrills with pure and unmixed delight? is an exalted pleasure, which can bear no comparison with the gratifications of the sensualist, or the selfishness of men of the world.

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At a short distance from the village of P. stood the lovely cottage of a gardener. It

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was an old building, and abounded with the antique architecture of better days. Around the carved front, the trained rose and honeysuckle had revelled so long in luxuriancy, that in the months of summer the house resembled more the bower of some Arcadian shepherd, than the humble residence of a labourer.

The gardener, whom we shall call M **, had, through the intentional kindness of some, reduced himself from the enjoyment of a small competency to almost utter want. By the diligent cultivation of his garden, he had been able to procure a tolerable maintenance for his family, when he imprudently accepted the office of lettercarrier. This, which, by means of industry, might have greatly augmented his comforts, placed him in situations where he fell a victim to the vice of drunkenness. His garden, which was the principal source of subsistence to his family, was almost entirely neglected. Bad company, and the employment in which he was necessarily engaged on the Sabbath, entirely depraved his heart. His wife remonstrated; sometimes with reasonings, and at other times with tears and entreaties; but, as he often declared, though it was to save his soul, he could not resist the temptation to which he was exposed.

now

It was at this time Julia D** sought the cottage to administer some relief to the wants of its inmates. The squalid, melancholy, features of the neglected children interested her in their behalf. She therefore prevailed upon their mother to allow them to attend the Sunday school which had lately been formed in the village, chiefly by her assiduity. By the respect and gratitude, the youthful pupils were inspired towards their benefactress, they were stimulated to listen to her instructions, and acquire the knowledge that at once illumines the mind and the soul. Some months elapsed, and their countenances were transformed from the expression of misery to that of comfort and happiness. The cottage lost much of its slovenly appearance. The gardener's wife received some consolation from the affection of the children. Even M** himself confessed, that he thought religion had done them good; yet he still continued in his course of vice.

At length, what reason could not perform, or entreaty effect, was accomplished by the influence of the great Searcher of hearts. At the close of a Sabbath, wherein M** had been prevented from continuing his accustomed employment, at the earnest request of his wife, he was induced to hear

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| the Scriptures read by his children. He paid the most profound attention to those truths which he had almost forgotten, and listened with eagerness to the remarks that were made on what was read.

He said nothing; his heart was full. On the morning he resumed the duties of his office with an unusual seriousness, and, before the conclusion of the week, formed the resolution of resigning his situation as letter-bearer. The neglected garden was then cultivated with diligent care. His attendance at a place of worship was regular. The fruits of his industry were soon manifested by the comfort and happiness that were springing around him. In short, his long-established habits of vice were broken, and he was transformed into one that feared the Lord.

How earnestly, then, were innumerable blessings invoked for her who had been the instrument of this moral revolution. How did their hearts enkindle with gratitude towards her who had been the means of relieving their distress and sorrow, and of bringing them nigh unto God! May it be the fervent prayer of every Christian, that the rich shall administer to the wants of the poor, that they shall mourn with them in their sorrow, and point out the only sure road to happiness! So may they hear at last those words which are of themselves a rich reward, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."

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(Continued from col. 348.) SUPERSTITION is an imperfection consequent upon depravity, and, one of the peculiarities of an incarnate spirit in a fallen situation.

An immortal intelligence, become dark by transgression, and through guilt, in a perpetual state of condemnation, cooped up in a clay tenement for the passing moment, looks through the loop-holes of its prison, and ere the moment of execution arrives by death, sees by the eye of imagination kindred spirits at large, acting with freedom, and developing energies which are latent in himself. Upon these he looks with awe; and to these he applies for help, unconscious that the omnipotent Omnipresent surrounds him, and that all these, equally with himself, are happy or miserable, potent or weak, in proportion as they are assimilated to him. These beings

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a superstitious man supposes are ever near him, enter into his concerns, listen to his prayers, interest themselves in his circumstances; and that many of them can and do even influence the God of heaven in his suits to the throne of mercy. Hence, dreams, visions, second-sight, invocations of saints, exorcism of demons, as well as necromantic arts, which profess "to call spirits from the vasty deep," are exercised and dwelt upon as so many realities interesting to man; and each excites his fears, his hopes, his desires, and his antipathies, and even at times haunt his waking equally with his sleeping hours. Thus is superstition, in millions of instances, so completely interwoven with the fallen spirit of man, that, like the warp and the woof, they seem to be one web. No wonder, then, need exist, that the threads of each appear in intimate connexion at so many points, and exhibit the mixture to the most cursory observer. Hence, ghosts and goblins, spectres and genii, and the whole train of invisible visibles which affright the nursery, charm the fabulous, arouse the weak, and hold in bondage even men of superior mind, are only natural consequences of the constitution of fallen incarnation-the immortal mortal, who claims kindred equally with the intelligences of eternity and the worms of earth. What would man have become in his remote generations, had not God revealed himself, and, in his written word, continued this revelation to all the posterity of Adam throughout the ages of time! Who can inform us? What is he, where the written word is not? A savage.

During the last thirty years I do not remember ever reading a chapter in the Bible without feeling, This is the word of God;" and during the same period, I never recollect reading ten pages in any book, however excellent, without a deep conviction, "This is the work of man;" and I suppose my experience is not singular. Many others, I doubt not, have felt and yet feel the same convictions; but if this be the case with the best productions of men, what must be the feelings of an enlightened mind on reading works fraught with superstition? Superstition has, indeed, the semblance of worth, because it says much of God and godly things, and it points out paths by which a guilty soul may not only avoid execution, although it is consciously condemned, but attain salvation; yet all is hollow and unsound; the superstructure is laid on without a foundation; and instead of a tower of defence, it totters over the sinner's head, and

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threatens every moment to crush him beneath its ruin.

Who that reads the word of God, can look over a single page of any superstitious work without perceiving that such a work is the work of man-yea, of fallen man? It is the very image of his fallen spirit,of a deceived heart, uninstructed by the light of truth; teaching, while it is itself untaught. What but ruin awaits the readers of these volumes? A deceived mortal, who believes, if he is sincere, what he hopes for and desires, rather than what he knows; and if he is not sincere, a deceiver seeking gain, has penned the volume; and the reader finds it the very image of his own heart: yet, instead of abhorring the hateful visage, and calling upon the only true God, and Jesus Christ whom he hath sent, for wisdom, and salvation from it, he drinks in the unhallowed vision, doats upon it, and, glorying therein, becomes tenfold more besotted than before.

That aching void which millions experience, who, through fear of death, are all their lifetime subject to bondage in consequence of conscious guilt, leads these millions, like drowning men who catch at every straw which floats around them, to lay hold on the unsubstantial formularies invented by superstition, unreal as they are, and even prefer them to the saving truths of the gospel of Jesus Christ: because the first promise salvation without the necessity of ceasing from sin, whereas the second give no quarter to sin, but teach every man, as the very first step in the path of life, to lay aside sin of every name and form.

It is true, the flashes of light divine amidst the coruscations of mind deeply fallen, kindle up ever and anon desires after truth and peace, and these would, if cherished, prove truly saving; but incessant relapses harass the soul; and these, instead of life, bring death in its most hideous form-that dying which dies not, but lives in anguished remorse, incessantly to be bolstered up anew by specious palliatives,by daubings of untempered mortar, alas, yet more and more foreign to that only effectual support, the blood of Jesus Christ, the Son of God, which cleanseth from all sin.

The superstitious fancy themselves more holy than the rest of mankind; they, therefore, look down with contempt upon all who are not within the pale of their communion, and who do not act up to their standard; and this is an error which they hold in common with thousands more; for the whole fabrie of superstition is base

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