had time and knowledge sufficient. It appears from all the modes of divination which have been mentioned, that they are all of the same nature, and consist in making and interpreting arbitrary signs. And no diviner ever had power to do any more than this. Hence Cicero said, he wondered how any two soothsayers could look one another in the face, without smiling, because they knew each other to be impostors. 3. The evil of Divination. That it is evil, God has assured us in his word. Diviners of every sort, are represented, both in the Old and New Testament, as vile and criminal characters, and severe punishments are denounced against them. Indeed, divination was a capital crime in Israel. None who practised this art were allowed to live, but expressly condemned to die. But why? Wherin did the criminality of divination consist? This is the question we are now to consider. And in considering it, we ought to make a distinction between the Jews and Heathens. Divination was less criminal in the latter, than in the former; but in both, altogether inexcusable. For, dence. And in this its criminality partly consists. For were this all it implied, it would be criminal, and deserve the divine displeasure. And on this account it was very sinful in the heathens as well as Jews. 2. Divination had a tendency to lead men away from the path of duty, and to involve them in error and danger. By supposing they knew what they did not know, they were led to believe what they had no right to believe, and to do what they had no right to do. Divination, being an error, had a tendency to plunge them into other great and dangerous errors and delusions. And on this ground, it always was and always will be, extremely criminal. 1 must add, 3. That among the Jews, divination was not only disobedience to the divine law, but rebellion against the divine government. As a transgression of the law, it was disobedience; and as a withdrawment of their allegiance to the God of Israel, it was real rebellion. Hence it is said, that "rebellion is as the sin of witchcraft," which implies that witchcraft is rebellion. Indeed, 1. It manifested too great a God expressly declared, that he curiosity to know what God had viewed divination as a departure a right to conceal. "Secret from him, and rebellion against things, says Moses, belong unto him. Ahaziah was guilty of rethe Lord our God; but those bellion, in applying to divination things that are revealed belong to know whether bis life should to us and to our children." be preserved. He met with a Men have no right to pry into the fall and was sick in Samaria; secrets of divine providence." and he sent messengers, and They ought not to be anxious about to-morrow; but ought to be entirely satisfied to know that their times are in the hands of God. But it is the design of divination to discover and defeat the counsels of heaven. It is, therefore, in its own nature a presumptuous tempting of provi said unto them, go, and inquire of Baal-zebub the god of Ekron, whether I shall recover of this disease. But the angel of the Lord said to Elijah the Tishbite, Arise, go up to meet the messengers of the King of Samaria, and say unto them, Is it because there is not a God in Israel, that ye go to inquire of Baal-zebub the god of Ekron?"" The language of Ahaziah's conduct was, that there was no God in Israel; which amounted to the sin of rebellion against the God of Israel. God also intimated to Isaiah, that those who should apply to diviners to discover the secrets of futurity, would cast off their allegiance to him. "And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards, that peep and that mutter: should not a people seek unto their God?" When any among the Jews either practised divination, or applied to diviners to know futurity, they acted as rebels against their God and King. For it was a practical renunciation of their allegiance to Jehovah, their rightful lawgiver and Judge. And if the heathens meant by divination, to apply to evil spirits for aid and assistance, they also rebelled against their own gods and their own government. So that divination in every point of view, was an evil, and, in some respects and under some circumstances, was extremely criminal, and deserved to be treated as a capital crime, like treason and rebellion. [To be continued.]. For the Christian Magazine. ON THE PERFECT KNOWLEDGE OF GOD. In this paper I shall attempt to illustrate the perfect knowledge of God, by showing in what it consists, or what it must imply. 1. Perfect knowledge, must include the knowledge of all existences. Unless God knows all that has existed, and all that does and will exist, he cannot be perfect in knowledge. If there is any being, or thing, unknown to God, his knowledge would be limited and finite. He must perfectly know himself. He must know his own nature, and in what respects it differs from all other natures, and the mode and manner of his own existence and all his perfections. All the worlds that have been, or can be formed, with all that composes and inhabits them, must be objects of Divine knowledge. God must know every creature from insect to angel, all the unnumbered orders of creatures, with all the individuals that compose them, and all their properties, powers and conditions. The whole of being, however diversified or modified, whether of matter, or spirit, or of both, must be known by him. All this is evident, not only from the consideration of what must be included in perfect knowledge, but from other considerations. He must know all that he himself does. He is the Creator of all things. Without him was not any thing made, that is made. Nothing has existed, or does, or will exist, independently of his will and power. No forms of matter, or of life, can come into being without his pleasure and agency. The Bible ascribes unto God the knowledge of all his works. "Known unto God are all his works, from the beginning of the world. He looketh unto the ends of the earth, and seeth under the whole heaven. Neither is there any creature that is not manifest in his sight." 2. In perfect knowledge are included not only all actual, but all possible existences. It would be absurd to suppose that real existences are all that possibly could exist. Other worlds and other creatures, other properties and forms of matter and of spirit were within the compass of pos sibility. Other things than those which do or ever will exist, might have been contrived and formed. What is, does not comprise all that might possibly be. God has not done all that he was able to do in creating. We can see that Almighty power might have produced more and different things, than those it actually has produced. God's power has been limited in its exercise, by his will, or pleasure, and not by impossibilities. He could have done otherwise, had it been his choice. In order to be perfect in knowledge, God must know all that it is possible could exist. 3. God must know the present system of things in all its opérations, and in its particular and general results. There is a vast system of things. Relation, dependence and connexion subsist through the whole. The laws of matter and of mind are in constant operation, and are producing effects. Throughout material bodies there is motion, and among all intelligent natures, there are thought and action. We can trace the immediate effects and results, comparatively of but a few things, and the ultimate results of nothing. But we are of yesterday. Our knowledge is imperfect. God sees the end from the beginning. He looks through the whole of things, and sees them in all their intermediate causes and effects, in all their relations and dependencies, and well understands what will be the final result of that plan of things which he has adopted. If there is any motion, or event, if there is any influence, or effect, in any part of the system unknown to God; or if he is at a loss what will be the grand and final result of the whole of things, his knowledge is imperfect. Considering the goodness of God, we must believe that he would not have brought any thing into existence, concerning which he did not know what would be its tendency and its whole effect. Let it be remembered too, that God governs all things; he must, therefore, know in respect to all that he governs. He must be fully acquainted with the reasons of all and of every part of his own conduct. Though clouds and darkness are round about his throne in respect to us, yet it is not so in respect to himself. Be 4. To be perfect in knowledge, God must know what would have been the result of any different system of things. The present system was not the only one possible with God. He might have varied his present plan, in a countless number of respects. He might have formed one essentially and, perhaps, entirely different. The present is not a plan of necessity, but of choice. cause the present plan was possible, we are not to suppose that any other was impossible. It is not to my purpose here, to inquire whether this is the best plan; but to state, that others were possible, and if God had seen fit, he might have chosen some other. The natures, the properties, and the arrangement of things, might have been different from what they are. Before creation, the present system of things was possible, but it did not actually exist. So there were other possible systems which might have been brought into real existence; but they were not chosen. Now, in order to be perfect in knowledge, God must know all these, in all their operations and effects, and see what would be their respective and final results. If he does not, he cannot be certain that the present system is not less wise than some other, and of consequence, it does not fully gratify his infinite benevolence. 5. To be perfect in knowledge, God must know, not only all the motions in all the inanimate parts of nature, but the thoughts, intentions, motives, and actions, of all his intelligent creatures. He must know them individually, and all that they think, intend and do, and be acquainted with all the principles and motives of their conduct. Their hearts and lives must all be open to his inspection. To us there is an inconceivable amount of intellectual and moral exercises put forth every moment in the universe of creatures. We know but a few of them, besides those of our own; but God must know them singly, through the whole intelligent creation. There cannot be a thought, or a purpose, or an act, pertaining to any being throughout all his immense works, unknown to him. If there is, his knowledge, like our own, would be imperfect. Not a single mental, or moral exercise, since the existence of an intelligent creature, is forgotten before God. All the past is the object of his present knowledge. Nor is there a future thought, exercise or action, less known to him than those of the present, or past. To suppose otherwise, would imply imperfection in divine knowledge, and would be to append some portion of ignorance to a being of infinite intelligence. The scriptures confirm what has been stated under this article. "The Lord is a God of knowledge; by him actions are weighed. I am He, and there is none else, declaring the end from the beginning, and from ancient times, the things which are not yet done. His eyes are upon the ways of man, and he seeth all his goings. The Lord searcheth all hearts and understandeth all the imaginations of the thoughts. I know the things that come into your minds, every one of you. I know thy works, and charity, and service, and faith, and patience. Mine eyes are upon all their ways; neither is their iniquity hid from me." 6. Perfect knowledge, in God, includes that of the present character and condition of all his intelligent creatures. His knowledge of their character appears from what has already been proved. For if he knows all their hearts and all their conduct, he must know their true character. Their moral exercises and actions constitute, and cannot but constitute, their moral character. He cannot be, in the least degree, ignorant of the moral turpitude and moral excellence of any intelligent creature throughout his extended dominions. He knows the depravity and guilt of fallen angels and of fallen men. He knows the degree of holiness and of sin in the renewed on earth, and the degree of holiness in every glorified saint and in every angel of light. He knows the past, as well as the present, character of every moral being. If we should believe that he does not, we should not believe that he is perfect in knowledge. And he has as clear a view of his own character, as of the character of any of his intelligent creatures. Whilst God knows the character, he knows, also, the condition of every being that exists. He knows in what state all beings are, and what each enjoys or suffers in every part of creation. His infinite mind contemplates every part, and the whole amount of suffering amongst all the creatures of his power. To him are known the pains and sorrows of his saints, and the sufferings of his enemies. Advert to what part of the universe you may, or to what individual you choose, God is a witness of every pain and of every joy that is felt. He knows what has been, as well as what is, and can tell, in every instance, what has been suffered and enjoyed, and what has been the cause of good and of evil. Concerning his people, God says, in his word, In all their afflictions, he was afflicted, and that they who touch them, touch the apple of his eye, and that he has a bottle for their tears. Your heavenly Father knoweth what things ye have need of, before you ask him. Respecting others, it is said, he does not afflict willingly, nor grieve the children of men, and that he hears the sighing of the prisoner, and the groans of them who are appointed to die. These and similar passages imply God's knowledge of the particular condition of his creatures. moral creatures will form, and what will be their respective conditions in all future duration. To deny that he knows what these will be, is virtually to deny his omniscience, and of consequence, that he is perfect and is God. But who is prepared for such a denial, and thus to disallow to God, the glory that is due to his name? He has revealed himself as Omniscient, and as one to whom all things are known. "His understanding is infinite. God knoweth all things. Known unto God are all his works from the beginning of the world. Neither is there any creature that is not manifest in his sight; but all things are naked and opened to the eyes of him with whom we have to do. Secret things belong unto the Lord our God." These passages assert and imply the omniscience of God, and virtually teach, that he knows the future character and condition of all intelligent creatures. From the particulars which have been stated and illustrated, it appears that the knowledge of God is perfect. 7. The knowledge of God can- The reader will make his own not be perfect, unless he knows reflections on the subject of this the future character and condi- paper; but there is one which, tion of all intelligent beings that probably, will not fail of being do and will exist. The truth of suggested to his mind. It is this, this must be apparent upon the that since God is perfect in knowlslightest reflection. His knowledge, he is able, in any case, to edge of the present and past cha- determine what to do at one time, racter and condition of all rational as well as at another. In numenatures might be complete and rous instances men are not. They entire; and yet if he does not have to wait for occurrences and know what these will be in future, for further knowledge. They there must be a great defect in can with no certainty determine his knowledge. It could not, in what will be the course of events truth, be declared to be perfect. and the result of things. They He would not see the end from have often to change their plans the beginning. When it is once and their measures. As things admitted, that God is perfect in proceed, their views alter, and knowledge, it cannot fairly be de- they vary their determinations. nied, that he must know what It is not so with God. He has character all his intelligent and ever had all the knowledge that |