God is at all conceived to be restricted in any sense of the word, but that we adopt this method for the sake of acquiring (if possible) distinct and adequate ideas of the respective peculiarities of the divine energies.

DEFINITION II.

On the classification of the Divine Energies.

The energies of God appear to be twofold; 1st. Those of eternal and incessant operation, such as his self-existent, omniscient, and discerning energies, &c.; and, 2ndly. Those that are not of eternal and incessant operation, as his creative and providential energies, &c.

The former class are so denominated, because they could not be considered quiescent for a single moment throughout eternity;-whereas the latter class, though equally co-eval and co-eternal, yet, as not being eternally excited into actual operation, or as being what would not admit of such an eternal developement, are accordingly contemplated in the above acceptation.

DEFINITION III.

On the antecedent and creation Periods.

The creation not being eternal, there must have been a period altogether antecedent thereto. This we accordingly designate the antecedent

period; whereas we term the other the creation period.

It is admitted that there was a time when the creation was called into existence by the Creator. Now, whether from that, or any other given time, we take a mental excursion retrogressively, as well as progressively, in either direction we might travel ad infinitum through duration, finding it impossible to conceive or arrive at an ultimate limit in either course. What, then, must be our consideration of the subject, when these two careers ad infinitum (taken together) would never arrive at anything at all commensurable with eternity? The question is here merely proposed to obviate any misconception which may arise; as, while speaking of the two grand periods stated in this definition, we presume not to assign any measure whatever to an infinite or immeasurable duration.

DEFINITION IV.

Of the most perfect Righteousness and Bene

volence.

Whatever is most perfectly righteous and benevolent, gives to all what is respectively due according to the most perfect exposition of righteousness and benevolence, that is, according to the exposition of the eternal wisdom, righteousness, and benevolence of God.

PART THE FIRST.

PRELIMINARY OBSERVATIONS.

SUMMARY.

Not any of the divine perfections, denominated by the term attributes, should be supposed void of energy or an energetic capability. We therefore designate the divine attributes or perfections, as if they were those divine energies, whereof they may appear to be merely the concomitant effects. Nor do we hereby assume the existence of so many distinct potentialities or beings, but merely the various energies (or modos operandi) of one and the same divine being.

DISCUSSION.

In reasonings on this subject, much stress hath been laid on what is termed the foreknowledge of God; insomuch that numbers appear to infer, he must necessarily have decreed all he foresees. And to this as a cause, (for it cannot be otherwise understood,) they seem to attribute all events past, present, and future.

Now to meet such reasoners on their own principles, we undertake the respective consideration of the divine attributes in a manner that may be deemed, perhaps, not the most eligible.

secure.

But whatever disadvantages may arise from such a restriction, we prefer the very ground on which our opponents may imagine themselves the most We shall, accordingly, in combination with our search for other desirable objects, investigate the relation which prescience bears to human events. Nor is it presumed that we shall inevitably succeed; but let the decision, rather, be left to competent judges after a full and candid examination of our system. And while departing, in some measure, from the beaten track of discussion; if ever so faint a light be thrown, through the most confined vista, on any subject hitherto involved in obscurity, our exertions will not be totally useless or uncalled for; "to justify the ways of God to man," being the greatest incentive to the present attempt.

If then we cannot soar to such mental heights as may be thought analogous to the meridian splendour of solar illumination; let our course be confined to a more humble sphere, like some feebly arrayed satellite, content to reflect with fidelity even one instructive ray of that light which descends from above.

How rational is that affirmation of Milton, in his Paradise Lost, wherein he states that events would not have proved less certain, if it were possible for them to have been unforeknown! Foreknowledge, in fact, cannot of itself, or as an

immediate cause, be the source of any thing except what is altogether peculiar to the divine mind. And the like may be deduced, as to all other attributes of the same eternally and incessantly energetic class. But at the very threshold of our inquiry, numerous objections start into view; for, in speaking of certain divine attributes, some learned men consider them, at least to all appearance, as if the being, to whom they are applied, exerted no energy in these respects. They seem, for instance, to contemplate the attributes of omniscience and self-existence, as if in God they proved no more puissant than mere abstract ideas in their minds. But, on the contrary, when we speak of either, we invariably discern that a divine power is evidently implied. God certainly possesses a power by which he is omniscient; as also a power by which he is self-existent; else what becomes of omnipotence itself?

Here, it may be objected, that "we seem to divide the Deity into so many distinct potentialities or energies, and then suppose that these potentialities act separately; and that we appear negligent of a further consideration, that God is omniscient antecedently to the exertion of his energies."

As to the former part of this objection, we