178 , DEFINITIONS. 



known that an atheist can conceive the existence of both 

 time and space. Eternity and immensity seem indeed to 

 be nothing but names given to the common property of 

 these beings, namely, their continuity; and though we are 

 ignorant how God can be continuous, except with re- 

 ference to time and space, this seems to be rather an 

 argument for their distinct existence than for the con- 

 trary. All time is without doubt the duration of the 

 Deity's existence, and all space is the place which his 

 intelligence pervades. This we are certain of, but further 

 than this we know nothing. 



Time and space are evidently not causes, and on the 

 other hand it is impossible to understand how they can be 

 effects. We thus come to the inconceivable conclusion, 

 that they are neither causes nor effects. We know them 

 to be destitute of all active power ; and yet it is as difficult 

 to imagine that they can be annihilated or created, as that 

 there can be a time which is no time, or a space which is 

 no space. In short, those men who are the most convinced 

 of their inability to comprehend the nature of time and 

 space, seem to be those who have the most accurate know- 

 ledge of them. 



9. The continuous arid infinite beings are only three, 

 whereas incontinuous and finite beings, or those contin- 

 gently existing, seem to be innumerable : these are how- 

 ever evidently of t^vo very distinct sorts, of which one ie 

 unintelligent, the other intelligent, viz. 



1. Forms of Matter. 



2. Secondary operative causes. 



But as it is to these and to the nature of their union that 

 the following investigation will principally relate, we shall 

 hereafter have to consider more fully their properties j 



