ration; such is the nature of its continuity, and such their contexture and union, that investigate each colour minutely, the essential principle of light is found to exist in each distinct colour-in greater or less proportions and intensities, it is true, but it is nevertheless the same essence. And so, of the essential properties of Deity; they are so intimately and immutably contextured, and supported in his eternally Divine substance, that, although he condescends to exercise, or manifest, the peculiar qualities of any one or more of his essential properties, the manifested property is invariably accompanied by all his Divine essences, they being inseparably united. (See Exod. iii. 2; xxiv. 16, 17; xxxiii. 14, 15; 2 Chron. vi. 20, 21; John x. 30; xiv. 8, 11; xii. 45; xvii. 5, and 21, &c.) And for example: In the creation of the Universe, it was the will of God to manifest his illimitable properties; his power being the operative principle and manifesting property of Deity, and proceeding forth from the substance of Deity as a ray of light proceedeth from the sun, "divisible, yet inseparable; the magnitude and perfection of the creation, is a proof that the Power of God, in creation, was also accompanied by his properties of Wisdom and Holiness, Justice, Mercy and Love; and thus, we conceive of "all the fulness of the Godhead, as it dwelt in the Divine person of Jesus Christ, the acknowledged Son of God, whom, we shall shortly see, is identified with the Power of God, &c.

AXIOM III. No possible event, no act of condescension, on the part of Deity, in any of his essential properties, internal relations, or integrant essences, can in the least impair or lessen, much less destroy, the peculiar properties or qualities of either of these essences, or render them, (in any sense,) in their essential nature, inferior to each other.

Remarks. The essential properties of God being illimitable, and his nature and substance immutable, these properties in their essential nature and substance, are hence incapable of diminution, augmentation or change; but subsist eternally in their own glorious perfections, and

thus constituting by their inseparable union, the one only true God.

But we have shown, that these properties are distinguished by qualities and operations that are peculiar to each; and it remains to be added, that these qualities are adequately adapted to all operations and effects, and that to an illimitable extent, and of which, the creation and preservation of the Universe is a fair example. But, as we shall explain these distinguishing qualities more at large in our illustrations, we pass on to remark on those properties, that are natural to the Being of God.

III. On the natural Properties of Deity.

The second order of properties are natural to Being, but are not essential to it, they may or may not exist, since Being can exist either with, or without them. Justice, Mercy and Love are the natural properties of goodness and holiness; and they are hence natural to Deity, who, we have seen is illimitably wise, powerful and holy. Yet neither of these properties are essential to the existence of being. For example, a being may be powerful but not just nor merciful, nor yet good and holy; nevertheless such a being does exist, without either justice, tice, mercy or love; evidently, such a being is imperfect, and cannot rank with the highest order of Being.

But illimitable wisdom, power and holiness, are found to be, the essential co-existent properties of Deity, or the highest possible order of uncreate Being; and it also necessarily follows, that the perfections of justice, mercy and love are his natural properties; and the union of these properties, both essential and natural, constitute what we understand by "all the fulness of the Godhead."

The foregoing axioms, definitions and explanations, carrying their own irrefutable evidences along with them, we think it unnecessary to enter into further argument for their support, and proceed to their illustration.

IV. Illustration of the Essential Properties and Qualities of

The union of these Properties constitute the highest possible, and most holy order of Being in the Universe. The first principle, cause, source and origin of all things. Co-equal, co-existent, co-essential and co-eternal, divisible, yet inseparable, subsisting in one eternal, uncreate substance and union: and this Holy Being is GOD!

The union and harmony of the foregoing properties when duly considered, will serve to explain, some of the mysterious passages of the Scriptures, particularly those which relate to the Son of God and the Holy Spirit. For instance, the relation which subsists between the Wisdom and Power of God; the Wisdom deviseth and willeth, and as the Power executeth that which the will deviseth, it acts in obedience to the Wisdom; whence, speaking after the manner of men, the Wisdom, stands in the relation to the Power, as a father to his son, the Power or Son, acting in obedience to the Wisdom or Father; of this, however, we shall say more in its proper place.

We presume that the foregoing illustration, will be admitted to be as perfect a representation of the incomprehensible nature and perfections of Deity, as the finite knowledge of man, aided by divine Revelation, is capa ble of producing. Wherefore, we assume as a fact, the

principle, that by the union of these integrant and essential essences, and the manifestation of their distinguishing qualities, operations and effects, we are enabled to the degree permitted of His infinite goodness, to conceive of the Wisdom, Power and Holiness of that Being who has declared that He alone is God, and beside Him there is none else, a just God and a Saviour; and in this union we understand and believe in Him, as God the Father Almighty.

II. Of the Son of God! or the Power of God, the Elect Property, and Operative, or Manifesting Principle of Deity.

When we think of God, we conceive of an invisible, incomprehensible Being in whom is concentered all the properties and qualities, that are essential to the highest possible, and most holy order of Being; But of this inconceivable majesty we have no definite idea; the mind in vain ranges from idea to idea, until lost in a chaos of imagination; we, however, readily conceive that this holy Being has properties and qualities, of which, we are made acqainted by Revelation, or their manifestation to our sight and understanding. We are made sensible, that in the perfection of his nature, He ever has, and perhaps, ever will be, invisible to man in the flesh; hence, His essential properties are invisible, and to us incomprehensible, beyond what He has been graciously pleased to reveal of Himself to us in the Person of His beloved Son, who is declared to be the manifested Wisdom and Power of the invisible Father.

But, when we think of Christ as the Divine Being in whom all the essential properties and qualities of the invisible Deity were, and are made manifest, Himself, the operative and manifesting property of God as one of the integrant essences of Deity; when we think of Him, as having laid aside the "form of God," the invisible, to take upon himself the form of man. Here then, the eye of the mind can rest on that manifested property, "in whom dwelt all the fulness of the Godhead bodily"-and

in Him, we readily conceive of the invisible Deity, as reconciling the world unto Himself; and by this indwelling in the person of Christ, the Lord and Saviour, we understand those passages that declare, that there is no God beside him, a Just God and a Saviour, or in other words, "God in Christ!" and that there is no other name under Heaven, given among men, whereby we must be saved.

Hence, when we speak of Christ, as the only begotten Son of God, beside thinking of him in his state of humiliation, our minds are led upward to a contemplation of the glory which he expresses himself to have had with the Father, before the world was; and here we conceive of that essential property of Deity, as the operative and manifesting property, in its primary relation, as an integrant essential essence from everlasting, divisible, but inseparable; and as one of those properties which we have shown to be essential to the perfection of Deity. In this sense, as Trinitarians, we conceive of that eternal union of all the essential properties of God; his Power standing in the relation of a Son; and in this sense we understand the Son of God, when he says, "I and my Father are one:" one in their essential relation; in their Divine substance, and invisible essence. And now, contemplating him in his incarnation and humiliation, we conceive of him in his secondary relation to God, as a Being, arising from the concurrence, (if the expression be admissable,) of all the essential properties of the Deity, or according to the counsel of his will; and may we not from hence fairly conclude, upon principles authorised by the Scriptures, that Christ was conceived in the illimitable Wisdom, and was born and made manifest by the illimitable Power of God? And that hence, the Wisdom which conceived, and the concurrence of the Power that manifested, or brought forth, stand in the relation of Father and Son? and hence, he is correctly called the Wisdom of God, and the Power of God, in the Scriptures.

AXIOM IV. Effects have relation to their causes; hence, relations are nothing more than distinctions, or names that are the representatives of things. Spiritual effects