derived. This attribute is in Him as the original, the foundation, root, and spring of all other, so that all the power possessed by the creature is of God. "If I speak of strength, lo, He is strong." (Job ix. 19.) This extends not merely to the fabric of creation, but also to the government of it, both moral and natural; hence the apostle commands, "Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God." (Rom. xiii. 1.) And it is therefore irresistible; for every other power being communicated by this, none can withstand it; because it gives efficiency, control, and support to all other, and cannot be lessened in itself by communicating to another, nor by resisting any other.

4th. The eternity of the power of God is demonstrated by the works of His hands: the power itself is invisible, because it is an attribute of the divine nature; but its existence is clearly demonstrated by the things that are made. (Rom. i. 20.) All things that are made are produced by some other. There was once no being in existence but God; and whatever exists beside was created by His power, which itself must be uncreated, underived, and eternal. A power which can effect any thing it pleases, and which called all the visible and invisible creation into existence, must be eternal. A greater power there cannot be than that which is before all other, and is the giver of it to all the rest.

5th. Creation demonstrates the power of God. The vast globe upon which we live, and all its majestic and interesting scenery of oceans, continents, seas, islands, mountains, valleys, rocks, and rivers, display a power divine. The spacious sun, that diffuses light and heat to this and other worlds, to which the earth in comparison dwindles to a point, and the more ample regions beyond the solar system, display the omnipotence of God; here ponderous orbs of light diffuse their beams, and inform us of the majesty of Him who spoke them into being, and said, "Let there be light: and there was light." (Gen. i. 3.) And the creation of angels and men exhibits this attribute even to a higher degree, the whole glory of which God challenges to Himself: "Thus saith God the Lord, He that created the heavens, and stretched them out; He that spread forth the earth, and that which cometh out of it; He that giveth breath unto the people upon it, and spirit to them that walk therein.-I am the Lord: that is My name: and My glory will I not give unto another." (Isai. xlii. 5, 8.)

6th. Providence, or the sustentation of all things, evinces the undiminished character of the divine power. As great energy is required to continue all things in existence as at first to produce them; all created things would instantly fall into nothing if the divine support were withdrawn from them. God upholdeth "all things by the word of His power." (Heb. i. 3.) As long, therefore, as creation shall last, it will demonstrate the continuous power of its Creator and Lord; and the instantaneous dissolution of all the material universe, at the end of time, will not indicate that power to be exhausted, but

will prove it to be wisely controlled in not being exerted longer than required. The greatest and smallest events in providence are equally the results of the power of God. He upholds and governs the stupendous fabric, and He gives efficiency to every subordinate agency to effect His great designs. He renews the face of the earth; so that seed time and harvest, summer and winter, never fail. His hand is seen in every production of nature, by which plants, animals, and men are perpetuated upon the earth. He directs the stork in its course, observes the falling sparrow, and takes care of the grass of the field. He prevents evil by restraining men from their wicked purposes, and by giving direction and efficiency to all that is good. Every thing in existence depends upon the power of God.

7th. Redemption also exhibits divine power. Man has become enslaved to the most potent foe of God in the universe, to one who was once an angel that excelled in strength. The united energies of all men could never have rescued one soul from his thrall, neither could they preserve a soul that had been rescued by another. None but God could deliver from his grasp; but He by the death of Christ has redeemed all mankind, and thereby has placed every man in such a position that he might be delivered from him that had the power of death, that is, the devil. He binds Satan in chains, turns the stubborn wills of men, subdues the enmity within their hearts, saves from all iniquity, and ultimately will bring the redeemed from the hold of death, and give them an eternity of glory; but the wicked shall be raised up to understand the thunder of His power. And when all His foes shall be subdued, the redeemed shall engage in the triumphant song, "Alleluia, for the Lord God omnipotent reigneth." (Rev. xix. 6.)

7. HOLINESS.

1st. The holiness of God is His immaculate purity. He is perfectly free from evil, and incapable of performing an impure action. Holiness is a moral perfection of God, and that which gives a lustre and glory to His whole being; hence He is declared to be "glorious in holiness;" (Exod. xv. 11;) and all His actions partake of this character: "The Lord is righteous in all His ways, and holy in all His works." (Psalm exlv. 17.)

2nd. God is essentially, necessarily, and absolutely holy. Holiness is a perfection of His being, and cannot be separated from it. God cannot sully His purity by any internal act, nor by any operation which He performs, either in respect of creation or government. As holiness belongs to the nature of Deity, so it is equal to it; and the whole Godhead is one unlimited existence of holiness. This perfection so absolutely belongs to God, that no creature is possessed of it after the same manner with Him. Angels possess a degree of holiness, but not in an essential and absolute manner; it is not necessary to their existence. Angels are created spirits, and what purity they possess they derive from God; and the fallen angels are sad proofs that even spirits who are endowed with this glory may lose it, and become polluted and abominable. But holiness is so essential, neces

sary, and absolute in God, that it is impossible for Him to lose it. The fallen condition of man also demonstrates that in him it is not absolute, but derived and dependent. But in God it is underived and independent; so that in all His relations and actions He cannot do any thing that will affect the purity and glory of His being. The divine nature is so absolutely holy, that it cannot be defiled by sin in the creature. All the sin in the universe cannot produce a stain upon the purity of God, which is so glorious, that it remains unaltered and unalterable even in hell. It is therefore evident that God possesses this attribute in such a manner and to such a degree as no creature can possess it, as the Scriptures declare, "There is none holy as the Lord." (1 Sam. ii. 2.) "The heavens are not clean in His sight," and "His angels He charged with folly;" (Job xv. 15; iv. 18;) and the triumphant hosts in heaven are represented as ascribing this perfection exclusively to God, "Who shall not fear Thee, O Lord, and glorify Thy name? for Thou only art holy: for all nations shall come and worship before Thee; for Thy judgments are made manifest." (Rev. xv. 4.) This perfection in God is the rule and obligation for the creature both to possess and practise it, as it is written, "Be ye holy; for I am holy." (1 Peter i. 16.) Thus in Himself, and in all His actions, God is essentially, necessarily, and absolutely holy.

3rd. As holiness is the glorious attribute of God, so it appears to be that in which He most glories; hence we find that He represents Himself more frequently in this character than in any other: there is no appellation of Him so frequently occurring as "The holy One," "The holy One of Israel," "Whose name is holy," and other such epithets indicative of this perfection, which is the character of His name, which must ever be associated with feelings of reverence and awe, because "holy and reverend is His name." (Psalm cxi. 9.) There is no one divine character of which God appears to be more jealous than holiness; hence in the vindication of His glory against His enemies, He replies to the impious Sennacherib, "Whom hast thou reproached and blasphemed ? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the holy One of Israel;" (2 Kings xix. 22;) and in His expostulation with His own people who had forsaken Him, he says, "They have provoked the holy One of Israel unto anger." (Isai. iv. 4.) He dwells complacently amongst His people when their moral state corresponds with this attribute, as the language of the prophet indicates, "Cry out and shout, thou inhabitant of Zion; for great is the holy One of Israel in the midst of thee." (Isai. xii. 6.) And in heaven the loftiest strains of the celestial hosts are raised to celebrate this glory; the seraphim cry, "Holy, holy, holy is the Lord of hosts;" (Isai. vi. 3;) and this employment continues without interruption by the united hosts of heaven and earth, who "rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come." (Rev. iv. 8.)

4th. All the actions of God manifest holiness. His works display the purity of the source from which they emanated; and in their

original state they bore His moral likeness. The angels were created holy; and man, when he came from the hands of his Maker, possessed a correspondency with Him in righteousness and true holiness. (Eph. iv. 24.) The government of God also displays this glory. The law by which He rules the universe is holy, just, and good. (Rom. vii. 12.) The original design of moral law was to preserve the intellectual creation governed by it, whether angels or men, in the state of purity in which they were created. The violation of this law incurred the displeasure of the Most High, who sustained His holiness by punishing the offenders. The angels that are reserved in chains under darkness prove the holiness of God to be so pure that no being that is tainted with sin can dwell complacently in His presence. The infliction of punishment upon man when he sinned displays the same attribute. The means instituted to restore man signally discovers this divine perfection. The economy of grace was devised that polluted man might be restored to holiness, and the provision for this design is so efficacious that, by the blood of Jesus Christ, all sin is cleansed from the believer's nature; and He is raised to such a state of purity, that He is morally qualified to dwell in the presence of the Holy One for ever.

8. RIGHTEOUSNESS.

1st. The righteousness of God is that rectitude of His nature which impels Him to inflexible justice in all His actions. This attribute is nearly allied to holiness, and in many scriptures they are associated. There is, however, sufficient difference to enable the mind to form a distinction between them; and they are mentioned in the Scriptures in such a manner that we are assured they are distinct perfections. Holiness is that moral perfection in the divine Being, which prevents Him from ever becoming impure either in Himself, or by contact with another; righteousness is that perfection by which it is impossible for Him to do any thing that is wrong, and it has especial reference to His actions and dealings towards His creatures.

2nd. God is perfectly righteous in Himself. This is true, both negatively and positively. It is true negatively. "There is no unrighteousness in Him;" (Psalm xcii. 15;) so that in the whole infinity and eternity of His being, He is exempt from all irrectitude; and as there is no irrectitude in His being, so neither can there be in any action which He performs in any part of His dominion, or ever will perform to all eternity. It is true positively; every act required by righteousness God either has performed, or will perform, throughout duration; all His actions hitherto have been righteous both in themselves and in all their relations; and in His universal government His actions are perfectly just. Moses thus ascribes this attribute to Him: "He is the Rock, His work is perfect: for all His ways are judgment: a God of truth and without iniquity, just and right is He." (Deut. xxxii. 4.) And in the world of spirits the same ascription is given Him; for John says, "I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because Thou hast judged thus. And I heard another out of

the altar say, Even so, Lord God Almighty, true and righteous are Thy judgments." (Rev. xvi. 5, 7.) St. Paul appeals to our consciences, saying, "Is there unrighteousness with God?" (Rom. ix. 14.) The thing is so repugnant to reality, that the mind revolts from such a conclusion. And in the Book of Psalms, this attribute is frequently declared: "Thy righteousness is an everlasting righte ousness, and Thy law is the truth." (Psalm cxix. 142.) And again, "The Lord shall endure for ever: He hath prepared His throne for judgment. And He shall judge the world in righteousness, He shall minister judgment to the people in uprightness." (Psalm ix. 7, 8.)

3rd. Righteousness is the rule of all God's actions, and of His judgment of all the intelligent creation. As the divine nature is unbounded, so all created beings are necessarily included within His existence; therefore none can be beyond His jurisdiction, neither can any escape from being measured and judged by this perfection. And as the divine nature is unchangeable, so this rule of rectitude will be the same for ever. All creatures are subjected to this rule, whether angels or men; and to all eternity all intelligent and immortal beings will be governed by it.

4th. The righteousness of God is manifest in His actions: He "is righteous in all His ways." (Psalm cxlv. 17.) It is as impossible for Him to be unjust as it is for Him to lie; both are contradictions of His nature, which is unchangeably the same throughout duration. As God is a Being of perfect rectitude, there cannot be any determination, or counsel, or inclination of His will contrary to righteousness. There was not any injustice in Him in resolving to call material and intellectual creatures into existence; neither in determining the principles by which they should be governed, nor the consequences or punishments of disobedience or transgression. All the determinations of His will are in accordance with His nature, and can never be contradictory to it. The righteousness of God precluded Him from the possibility of creating any intelligent being without endowing it with every power requisite to accomplish the design of its creation; or for Him to withhold from it any thing requisite to support its continuance in well-doing, so as for it to fail of that design for want of such support, provided it exert its created and preserved powers in obedience with the will of the Creator, and the revelation of that will to it, which is the law by which it is governed. No condemned apostate angel, nor fallen man, will therefore be able to charge Him with injustice in the day of judgment. No counsel nor determination of God existed which necessitated apostacy, but wherever such exists, it arose from a declension which is both voluntary and forbidden. Freedom of action is necessary to intelligent beings for the purposes of reward or punishment; if it were otherwise, all justice in their moral government would terminate. Condemned angels and men will acknowledge the justice of their sentence in the day of the Lord; as David expressed himself, “I acknowledge my transgressions, and my sin is ever before me. Against Thee, Thee only, have I sinned, and done this evil in