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Note: This text has been automatically extracted via Optical Character Recognition (OCR) software. The text has not been manually corrected and should not be relied on to be an accurate representation of the item.
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Untitled Article
iag . fi ^ < Hjpq ^ rf power ; even creation itself that sovereign act of AimtgHy power * was at the same time an act of infinite wisdom and goodness . It is in this sublime and connected view that the great Father of the universe is represented in Scripture , as " doing vyhatsoever he pieaseth , and working all things after the
counsel of Ms own will . " But the will of creatures is far more extensive than their power ; not so the will of God . " With '' him all things are possible , " that is , all things which are proper objects of power , which imply no contradiction , and are consistent with the other perfection ^ of
his nature . New , it must be acknowledged , £ hat 4 ; he existence of wretched beings , in a state of suffering to all eternity , however differing in degree ,, under an absolute deprivation of that happiness for which they were originally designed , is a state infinitely
deplorable—not to be contemplated by saints or angels without horror , nor with any degree of complacency ( that we can conceive ) by the Rector of the universe , who hath sworn by himself , that he " hath no pleasure in the death of the wicked , " and who , though
he varies his dispensations to his rational offspring , according to their different characters , is himself , " without variableness or shadow of turning ;" and if infinitely deplorable in itself , infinitely desirable , as it should seem , and worthy of infinite power , that it should be remedied or done away . It
is likewise evident that such an alteration , through the exertions of Omnipotence , b y suitable means , is simply possible , ana implies no contradiction . To say that the Deity cannot change their state , is to represent him as an
impotent being ; that he will not , is impossible to be proved from the consideration of his infinite power ; but the reverse is far wore probable . And this will be more fully appa rent , if wg t # ke into consideration , lus infinite wisdom and knowledge .
* ' The hwd is # God of jknowAedge , his understanding is iufinfte 1 " It is absolute and irtf ^ iutive , extwdiog to * fl times , past , present an 4 fiiture . r fh& last ip called , forerknowled ^ e , and it is the peculiar prerogative oflDeity . Men may plan , dispose , conjectiMr ^ prdyide
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f ? r futurity , and , reasoning * ipon ^ estabushed grounds , may in some cases fpretqll , with hjgh , degrees of probability , bat . j they cannot absolutely foreknow , except in the case of /> wphecy , ( and thgn often obscurely , ) = or , as to the plain and indubitable deductions of reason and faith . But " God knoweth the end from the beginning
and jcomiteth the things that are not , as though they were / ' Ki $ knowledge , therefore , includes . all things possible , all future contingencies , suoh as come to pass by chance , as it is called , or in consequence of the free and voluntary acts of inferior agents . " It is certainly a greater perfection
to know future things than not t <> know them , and , therefore , cannot be denied of a » infinitely perfect Being . Were it otherwise , las knowledge would be mutable , and admit of
increase and growth , and his providence and government would be hereby overturned , for there , can be no providence where there is .. no foresight . ' ** And " as he knows the characters -of his
rational offspring at present , so he also knows the nature and degrees of their future punishment or reward . " " When his Almighty fiat called them into being , his glance pervaded every scene through which they were to pass \ " f And as his knowledge , so his wisdom
is infinite . < c Knowledge respects things alone ; wisdom , the relation they bear to one another , as means and ends ; knowledge belongs to speculation - wisdom to practice ; and it is the splendour and lustre of knowledge , shining forth in resolutions and actions . These ..
as they are different gifts and excellent cies in men , so also they are distinct perfections in the Deity , according to our manner of conceiving things . " % Wisdom proposes jfche best ends by the fittest ipeans . Inferior agents often mistake the means , and are
disappointed jia Jhe event ; but " the Deity being infinite in knowledge , and having fit once a perfect view of all the circumstances of things , cannot be mistaken as to the proper season of briiiging about his own purposes : * ^ Whose counsel standeth fast , and he will fulfil
* Wisheart . t Petitpierre , 1 Wisheart . & /¦ ; - ; . ,. ¦ .
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Modern " Qrehodox "' Nation of \ Future Ptinhhment . 4 Q $ -
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), July 2, 1820, page 407, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2490/page/27/
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