a tolerably accurate notion of the Deity,
and must also bring with it a well-grounded conviction of its
correspondence to the reality. But the variety of opinions which have
been entertained on the subject forbid us to believe that any such idea
as this exists. Search as far as we can into our own minds, we are
unable to discover anything approaching to such a notion of the Divinity.
It appears too, that, notwithstanding some speculations as to time and
space, which, in the opinion of some, bear a slightly exceptional
character, there is no good reason to believe that we acquire other kinds
of knowledge in the manner under consideration; and, if this be so, there
is a strong presumption against a knowledge of the Deity being obtained
in this way.

As however some confusion of mind not uncommonly prevails on this
subject, we will endeavour to explain our meaning more fully. We
possess, as it appears to us, certain capacities for obtaining knowledge,
and for retaining, and disposing our knowledge, when obtained, in
different ways; but we are not born with the actual possession of
knowledge; nor, so far as we can see, is knowledge, at any subsequent
time, obtained by us, except by means of the capabilities to which we
have referred. We have by nature powers of knowing objects, both
external to our organization, and internal; but the objects themselves,
and not the representations of them, are presented to us before we know
them. We are conscious of seeing, and smelling, and tasting, and
feeling, etc.; but they are the things themselves which we see, and
smell, and taste, and feel, in the first instance, although afterwards we
are able to contemplate the representations of them which are formed in
the mind. There is within us, no doubt, a capability of apprehending, in
a sufficient degree, the perfections of God, when they are declared to
us; but a knowledge of these perfections does not naturally exist within
us. We conclude, then, that, as the Deity is not directly perceived by
us, has not in practice been adequately discerned by any process of the
mind, and is not made known to us by any connate, or subsequently
implanted idea, we must be indebted to revelation, in the main, for any
knowledge we may obtain respecting Him. We do not consider it necessary
to enter into a discussion of Pantheistic views, inasmuch as we have yet
to learn that Pantheism has ever furnished any definite ideas respecting
the nature of G