EVANGELIST'S MANUAL.

67

the essential properties of Deity, under the name of Spirit, Lord, God? the first and second of which is centered in the last, who is all in all. On this subject, however, we shall have occasion to say more in the progress of this Essay; and shall now return to that of our Theory.

II. Of the distinction of Properties or Principles. Properties are of two kinds, essential and natural. The first kind of properties are essential to being, which cannot exist without them, as by Axiom I. And, according to their essences and proportions, determine the nature and order of being.

Wisdom, Power and Holiness are of the highest order of essential properties. Hence, illimitable Wisdom, Power and Holiness are necessary to establish the highest possible and most Holy order of Being.

The essential properties of the highest order of being are necessarily co-existent and co-eternal, in order to the perfection of that being. And as God has manifested, in the stupendous works of the Universe, illimitable Wisdom, Power and Holiness, he is therefore the highest possible order of Being; a First Principle, and the Supreme source, cause, or origin of all things. (See Def. 1.)

And as substance is the support of qualities or powers, whose essence determines the nature of the substance the substance of God, being illimitably Wise, Powerful and Holy, is consequently essentially divine. Hence, also, all the properties and qualities of Deity are essentially and unalterably Divine. (See Def. 2.)

AXIOM II. Property or Principle having been proved essential to being; and illimitable Wisdom, Power and Holiness, the essential properties, "internal relations," or integrant essences of Deity; the essential properties of Deity are necessarily co-existent, co-equal, co-essential, and co-eternal, in and with his substance and essence.

Remarks.-The essential properties of God, consisting of illimitable Wisdom, Power and Holiness; are manifestly divisible, but inseparable, existing and subsisting in one eternal uncreate substance and union; and by this

inseparable union, constituting the Omniscience, Omnipotence and Omnipresence of his Being; and the perfection of his nature as God. Consequently, the co-relalation of these properties cannot be impaired, without impairing the perfection of his Being: for, deprive Wisdom of Power, or Power of Holiness, the result will be imperfection. But as Deity is the highest possible, and most perfect order of Being, his essential properties, internal relations, or integrant essences, must be co-relative, coexistent, co-equal, co-essential, and co-eternal in and with him.

We have seen, (Def. 2,) that substance is that which subsists of itself, independently of any other created being: wherefore, as God is, in all his properties and qualities, a Supreme, eternal, uncreate, self-subsisting Spirit, or Jehovah, these properties must be in Him; and according to their distinguishing qualities and essences, eternal, uncreate and illimitable for, as the Wisdom of God is illimitable, so also is his Power and Holiness.

And as quality and faculty of the essence, or power of the substance, are synonymous," the substance of Deity, (which is essentially God,) supporting the essential properties of his Being, in his Divine substance, it unavoidably follows, that these essential properties of Deity, though distinguished by their qualities, as the Wisdom, Power and Holiness of God, must be essentially Divine, constituting, not three Gods, but the three divine properties of the one only true God, and which are distinguished in the present, or Christian Dispensation, as Father, Son and Holy Ghost, or as Spirit, Lord and God, which we conceive to be included in the comprehensive name of Jehovah, and as synonymes of the one only true God.

Light is justly considered to be a "continuous substance," and its essence is blended and contextured in such manner, with its supporting substance, that although a ray of this light is decomposed by the prism, and presents seven prismatic colours, which plainly indicates its division into seven, apparently distinct parts; still, it is demonstrably and undeniably evident, that this division is without sepa

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 capable of producing. Wherefore, we assume as a fact, the