either in his former or subsequent state; or a progression in knowledge implying previous defect.

IV. By the Omnipotence, or almighty power of God, is meant his ability to do every thing, which does not in the nature of things involve a contradiction. The incomparable greatness of the divine power may be inferred from the works of creation; its absolute infinity is taught by the sacred volume.1

V. The Omnipresence of God, signifies his being actually present at all times in all parts of the universe, and may be inferred from his constant agency in every part of creation, as well as from the word of God.2

VI. By the Omniscience of God, is meant his perfect knowledge of all things real, which either have had, or now have, or hereafter will have actual existence, in every place, and under any circumstances; and of all things possible in the physical, intellectual and moral universe under every possible combination of circumstances. This attribute is not only taught by scripture, 3 but required by reason, as a necessary part of infinite perfection.

hath he said and shall he not do it, or hath he spoken and shall he not make it good?

1 Luke 1:37. For with God nothing shall be impossible. Matth. 19: 26. But Jesus beheld them and said unto them, with men this is impossible; but with God all things are possible.

2 Acts 17: 28. For in him we live and move and have our being, as certain of your own poets have said, “for we are also his offspring." Psalm 139: 7—10. Whither shall I go from thy spirit? or whither shall I flee from thy presence? If I ascend to heaven, thou art there; if I make my bed in hell, behold thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me.

31 John 3: 20. For if our heart condemn us, God is greater than our hearts and knoweth all things. Heb. 4:13. Neither is there any creature that is not manifest in his sight; but all things are naked and open unto the eyes of him, with whom we have to do. Acts 15: 28. Known unto God are all his works from the beginning of the world. 1 Chron. 28: 9. The Lord searcheth all hearts, and understandeth all the imaginations of the thoughts.

VII. The Wisdom of God is that aspect of the divine being, in which we contemplate him as promoting the highest possible good of the universe, by an infinitely perfect selection of the best ends, and of the best possible means for their accomplishment. Of this attribute we find much evidence in the structure of the universe, and more in the declarations and narratives of the sacred volume.1

VIII. By the Holiness of God is meant, the infinite moral purity of his character, embracing his love and practice of what is morally good, as well as his abhorrence of moral evil and exemption from it. Some evidence of this attribute may be seen in the perceptible connexion between virtue and happiness, vice and misery in the world, but it is more fully taught in the word of God.2

IX. By the Truth or Veracity of God, is meant that his declarations may always be relied on as sincere, and that the declarations which he has uttered whether promises, comminations or predictions, will infallibly be verified. This attribute is deducible from his moral perfection and is much insisted on in Scripture.3

X. The Justice of God is that trait of his character, by which with infinite accuracy and perfect impartiality, he grad

1 1 Tim. 1:7. Now unto the king eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever, Amen. Rom. 16:27. To God only wise, be glory, through Jesus Christ, forever, Amen.

2 Isaiah 6: 3. One (seraph) cried unto another and said holy, holy, holy, is the Lord God of Hosts, the earth is full of his glory. James 1: 13. Let no man say when he is tempted, I am tempted of God, for God cannot be tempted with evil, neither tempteth he any man; but every man is tempted when he is drawm away of his own lusts and enticed.

3 Numbers 23: 19. God is not man that he should lie, neither the son of man that he should repent; hath he said and shall he not do it? or hath he spoken and shall he not make it good? Heb. 6: 18. That by two immutable things, concerning which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us.

uates his rewards and punishments according to the minutest shade of obedience and disobedience exhibited by the subjects of his moral government, amid every variety of circumstance and situation. This attribute may be partly seen in the dealings of divine providence, and is fully taught in the sacred volume.1

XI. By Benevolence, or Goodness, or Love of God, is meant his disposition to confer on all his sensitive creatures, at all times, the greatest happiness which their nature and character qualify them to enjoy, and which it is consistent with the highest good of the universe, that he should bestow."

The Trinity.

In addition to the aspects of the divine character already discussed, the Scripture represents to us a view of God altogether peculiar, and such as cannot with consistency be resolved into mere figurative language, or allegorical representations. It speaks of "a Son of God" who "existed in the beginning with God," who assumed a human nature, and dwelt for a season among men. It represents this Son of God, as in some respects distinct from the Father; for it speaks of him as conversing with the Father, about the glory which he had with him ere

1 Jerem. 17: 10. I the Lord search the heart, I try the reins even to give every man according to his ways and according to the fruit of his doings. Acts 10: 34. 35. Then Peter opened his mouth and said, of a truth I perceive that God is no respecter of persons; but in every nation he that feareth him and worketh righteousness, is accepted with him. Rom. 2:6. Who (God) will render to every man according to his deeds.

21 John 4: 8. 16. He that loveth not, knoweth not God, for God is love. And we have known and believed the love that God hath to us: God is love, and he that dwelleth in love, dwelleth in God and God in him. Psalm 145 8. 9. The Lord is gracious and full of compassion, slow to anger and of great mercy. The Lord is good to all, and his tender mercies are over all his works. John 3: 16. 17. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life-For God sent not his Son into the world to condemn the world, but that the world through him might be saved.

the world was, and consequently before his human nature was born. It represents this Father as having sent this Son into the world, the Son as promising his disciples, that after his return to the Father, he would send them another Comforter, the Holy Ghost. It attributes habitually a different name to each of these three, and represents each as sustaining a different and peculiar part in the grand economy of grace. Yea, in several instances the New-Testament describes scenes, in which they are represented as sustaining simultaneously different parts. It appears, therefore, that there is a real distinction of some kind in the Deity, that it is threefold, and that it is such as represents each of the three as a distinct subsistence or an agent, for distinct actions are attributed to each. This appears to be the idea intended by the Confessors in the Article before us, in which they hold this language, "That there is one divine essence, which is called, and is, God;-and yet that there are three persons, who are of the same essence and power and are co-eternal, the Father, the Son and the Holy Spirit." How totally mistaken the representation is, which would make this distinction consist merely in variety of offices or official relations, can easily be made to appear. Thus it has been said, this distinction is none other than the difference between the ideas suggested by the phrases, George Washington, General Washington and President Washington. Let us make the trial, and every sincere inquirer after truth can easily decide the point. I (General Washington) came forth from George Washington (the Father) and came into this country (world); again, I (General Washington) leave this country (world) and go to George Washington. Again, "But the Comforter which is President Washington (the Holy Ghost), whom George Washington will send in my name (the name of General Washington) shall teach you whatever I General Washington have said unto you." Again, "But when the Comforter (President

1 John 16: 28. 2 John 14: 26.

Washington) is come, whom I (General Washington) will send unto you from George Washington (the Father) he (President Washington) shall testify of me (General Washington). Surely this experiment sufficiently proves, that the distinction spoken of by the inspired writers is not merely that of several offices belonging to the same person. The persons of the Trinity are evidently represented as distinct agents, 'to whom separate actions are ascribed. When we reduce to generic heads the representations of scripture on this subject, they seem to resolve themselves into the following propositions.

I. That there is but one God: This is a dictate of reason also; for we cannot conceive of more than one infinitely perfect, self-existent and supreme being.

II. Yet in this one God, there exist three hypostases, 2 or persons, or subsistences, whose nature is unintelligible to us, but of whom actions are predicated individually, and who are designated by the distinctive names Father, Son and Holy Ghost.

I. The man Jesus is represented as a real human being, born of the virgin Mary, and like unto other men in all things, sin excepted. All that mortal eyes saw of him, was the creat

1 Deut. 6:4. Hear, O Israel! the Lord our God is one Lord.

2 Matth. 3: 16. 17. And Jesus, when he was baptized went up, straightway from the water, and lo, the heavens were opened unto him and he saw the Spirit of God descending like a dove, and lighting upon him: and, lo, a voice from heaven saying, this is my beloved Son, in whom I am well pleased. Matth. 28: 19. Go ye, therefore, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. 2 Cor. 13: 14. The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all, Amen. 1 Pet. 1: 2. Elect according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus Christ. 1 John 5:7. For there are three that bear record in heaven, the Father, the Word (logos), and the Holy Ghost, and these three are one. See also, 2 Thess. 3: 5. Gen. 1:26. Gen. 3: 22. 11: 7. Gal. 1:7. Is. 6: 8. comp. with 48: 16.