OF THE DEITY, 251 



which language supplies. We ascribe power to the Deity 

 under the name of " omnipotence," the strict and correct 

 conclusion being, that a power, which could create such a 

 world as this is, must be, beyond all comparison, greater 

 than any which we experience in ourselves, than any which 

 we observe in other visible agents ; greater, also, than any 

 which we can want, for our individual protection and pres- 

 ervation, in the Being upon whom we depend. It is a pow- 

 er likewise, to which we are not authorized by our obser- 

 vation or knowledge, to assign any limits of space or dura- 

 tion. 



Very much of the same sort of remark is applicable to 

 the term " omniscience," infinite knowledge, or infinite 

 wisdom. In strictness of language, there is a difference 

 between knowledge and wisdom ; wisdom always suppos- 

 ing action, and action directed by it. With respect to the 

 first, viz. knowledge, the Creator must kiiGw^ intimately^ 

 the constitution and properties of the things which he cre- 

 ated : which seems also to imply a foreknowledge of their 

 action upon one another, and of their changes ; at least, so 

 iar as the same result from trains of physical and necessary 

 causes. His omniscience also, as far as respects things pres- 

 ent, is deducible from his nature, as an intelligent being, 

 joined with the extent, or rather the universality, of his op- 

 erations. Where he acts, he is ; and, where he is, he per- 

 ceives. The wisdom of the Deity, as testified in the works 

 of creation, surpasses all idea we have of wisdom, drawn 

 from the highest intellectual operations of the highest class 

 of intelligent Beings with whom we are acquainted ; and, 

 which is of the chief importance to us, whatever be its com- 

 pass or extent, which it is evidently impossible that we 

 should be able to determine, it must be adequate to the con- 

 duct of that order of things under which we live. And this 

 is enough. It is of very inferior consequence, by what 

 terms we express our notion, or rather our admiration of this 

 attribute. The terms, which the piety and the usage of 

 language have rendered habitual to us, may be as proper as 

 any other. We can trace this attribute much beyond what 

 is necessary' for any conclusion to which we have occasion 

 to apply it. The degree of knowledge and power, requisite 

 for the formation of created nature, cannot, with respect to 

 us, be distinguished from infinite. 



The divine " omnipresence" stands, in natural theology, 

 upon this foundation. In every part and place of the uni- 

 verse, with which we are acquainted, v/e perceive the exer- 



