NOTE A. After" Its beneficent designs." Page 31. The usual distinction of the divine attributes is into natural and moral. To the latter, some writers refer the attribute of power; and most of them wisdom and knowledge. But this division does not appear to be sufficiently accurate. Power conveys simply a physical idea: Wisdom and Knowledge, abstractedly considered, are intellectual. But physical and intellectual powers, can alone be connected with a moral character, by the manner in which they are exercised; for malignant spirits are supposed to possess them to a great extent. As the displays of divine power, knowledge, wisdom, and goodness, are solely made known to us by the works of creation, and as they are equally operative, respecting this creation, they may with strict propriety be termed relative. The attributes essential to the divine existence not being operative, cannot have a relation to other existences. They are essentially inert. The Goodness of God, when duly considered, will be found to comprehend every moral attribute; for it is not only manifested in beneficence, compassion, and mercy, but it is the basis of righteousness, justice, and truth. The distinctions, therefore, of the relative attributes introduced in the text, into physical, intellectual, and moral, appear to be more consonant with precision. This mode of investigation- naturally suggests to our minds the idea of passive or inert, and active or relative attributes; the first, inspiring wonder and amazement; the latter, fear, reverence, and love; and their union overwelming the feeble faculties of man! NOTE B. After "Objects of Sense." Page 52. We refer our readers to a former note upon this subject, in which several examples are given of terms originally metaphorical, becoming technical by perpetually recurring. See Ethical Treatise, Part I. Note D. In fact, a sentence can scarcely be used which does not contain some expression, which would elucidate the fact. The Analyser of language will discover many instances, in this and the preceding passage. It is confessed by philosophers, that "there is no greater impediment to the advancement of knowledge, than the ambiguity of words;" and there cannot be a more copious source of ambiguity, than indecision of mind, whether an expression should be taken literally or metaphorically, or mistaking the one for the other. By the former, the mind is held in the suspense of ignorance; by the latter, ignorance absolutely mistakes resemblances for the subjects themselves; and mere accidents are confounded with identities. NOTE C. After "Which once tormented his soul." Page 60. We beg leave to refer our readers to what has been advanced, in our Philosophical Treatise on the Passions, concerning the peculiar and characteristic excellencies of Complacency; and they will perceive that this divine affection is alone applicable, in its full extent, to a wise and perfect being. He that wills the good of his creatures, who best knows in what that good consists, and by what means it is to be accomplished, and who is fully assured of the final issue, must enjoy the perfect bliss of this blissful attribute! He is not only acquainted with, but he induces and approves of those temporary scenes, which distress his creatures, and excite their impatient and murmuring lamentations; for he knows it is right that they should suffer. Their sufferings are the efficacious means of improving their virtues, of forming their moral characters to excellencies which he loves, and which he will ultimately reward with permanent felicity. NOTE D. After "Were to take place." Page 105. That these miraculous interferences would exist as long as they were necessary, there can be no reason to doubt. But that they did take place periodically, does not appear. It is possible that the disobedient conduct of the Hebrews, might have made them unworthy of the honour. It is manifest, however, that in obedience to the law, they omitted cultivating the land every seventh year. For among the privileges granted by Alexander in his interview with the high priest, we find that they were exempted from paying tribute every seventh year: and when the Samaritans requested the same exemption, they alleged, that "in that year they did not till their lands.' See Joseph, Vol. II. in loco. Hh |