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“it. Whither shall I go from thy spirit? “ or whither shall I flee from thy presence? “ If I ascend up into heaven, thou art there: “ if I make my bed in hell, behold, thou « art there. If I take the wings of the “ morning, and dwell in the uttermost
parts “ of the sea : even there shall thy hand lead “ me, and thy right hand fhall hold me. If
I say, Surely the darkness shall cover me: “ even the night Thall be light about me. " Yea, the darkness hideth not from thee; “ but the night shineth as the day : the “ darkness and the light are both alike to " thce.”
The knowledge which the divine being has of the hearts of men, whatever pains they may take to conceal them, is strongly expressed in Jer. xvii. 9. " The heart is “ deceitful above all things, and desperately “ wicked, who can know it? I the Lord “ search the heart, I try the reins, even “ to give every man according to his ways, “ and according to the fruit of his do“ ings.”
The unchangeable nature of God is strongly asserted by himself in Mal. iii. 6. “ I am " the Lord, I change not:” and it is likewise expressed, in a peculiarly beautiful and emphatical manner, Pf. cii.
« Of - old hast thou laid the foundation of the “ earth: and the heavens are the work of
thy hands. They thall perish, but thou “ fhalt endure: yea, all of them shall wax “old like a garment; as a vesture shalt “ thou change them, and they shall be
changed. But thou art the same, and thy
years shall have no end.” The apostle. James also says, ch. i. 17.
" With God “ there is no variableness, neither shadow “ of turning.”
Lastly, the incomprehensible nature of God is finely expressed in several parts of scripture, especially in the following passages of the book of Job xi. 7:
“ Canst thou by searching find out God ? canst thou find
out the almighty unto perfection? It is “ as high as heaven, what canst thou do?
deeper than hell, what canít thou know? “ The measure thereof is longer than the
“ earth, and broader than the sea.” xxxvi. 26. Behold, God is great, and we know “ him not:” xxxvii. 23. “ Touching the
almighty, we cannot find him out.” David also says, Pf. cxlv. 3. “ Great is the “ Lord, and greatly to be praised; and his “ greatness is unfvarchable.”
The pretences of the beathen gods are refuted in several parts of scripture in a most effectual, and sometimes in a very humorous manner. It is with respect to the knowledge of future events that the true God more especially challenges the gods of the heathens; as in Il. xli. 21. &c. « Produce
your cause, faith the Lord: bring forth your strong reasons, faith the king of
Jacob. Let them bring them forth, and “ Thew us what shall happen : let them “ Thew the former things what they be, “ that we may consider them, and know the " latter end of them, or declare us things " for to come.
Shew the things that are “ to come hereafter, that we may know “ that ye are gods: yea, do good or do evil, “ that we may be dismayed, and behold it
together. together. Behold, ye are of nothing, and
your work of nought: an abomination is “ he that chooseth
When it is foretold that the idols of Babylon should be carried away captive, it is said, If. xlvi. I. « Bel boweth down, Nebo stoopeth, their idols were upon the beasts, upon
the cattle: your carriages were ' heavy loaden, they are a burden to the weary beast. They stoop, they bow down
together, they could not deliver the bur“ den, but themselves are gone into cap'tivity.” Jeremiah also ridicules these gods in a similar manner, Jer. x. 1. &c. “ Hear ye the word which the Lord speak“eth unto you, O house of Israel. Thus “ faith the Lord, Learn not the way of the
heathen, and be not dismayed at the signs “ of heaven, for the heathen are dismayed “ at them. For the customs of the people " are vain: for one cutteth a tree out of the “ forest (the work of the hands of the work
man) with the ax. They deck it with " silver and with gold, they fasten it with “ nails and with hammers, that it move not.
“ They They are upright as the palm-tree, but
speak not: they must needs be borne, be“ cause they cannot go: be not afraid of “ them, for they cannot do evil, neither “ alfo is it in them to do good. Forasmuch " as there is none like unto thee, O Lord, “thou art great, and thy name is great in "might. Who would not fear thée, o
king of nations, for to thee doth it appertain.”
The overthrow of Pharoah and his hoft is represented by Moses as the triumph of the true God over the false ones, Ex. xv. 2. “ The Lord is my strength and song, and “ lie is become my salvation:” v.11. “ Who «« is like unto thee, O Lord, amongst the
gods? who is like thee, glorious in ho“ liness, fearful in praises, doing wonders.”'
Elijah makes use of a fine piece of irony, when he addresses the priests of Baal, on the occasion of the contest which he proposed between the true God and that imaginary
When these priests were unable to procure a supernatural fire, to burn their