of God and of men, there is also a strict analogy
between their natural modes of being. Justice in God is the same quality
as justice in men, however perfected and enlarged; and Unity in God is
the same as individuality in men, though ascribed to an almighty and
omnipresent Being.

A perpetual and perfect concentration of attributes is essential to our
notion of one God. We can conceive of his manifesting one attribute in
an especial manner on one occasion, and another on another; we can
imagine him conferring power analogous to his own on an inferior being;
but we cannot conceive of his laying aside, of his depriving himself of
any of the attributes of his nature, or of delegating his power,--if by
such delegation be implied any diminution or inactivity of it in
Himself. It is conceivable that he might employ some superior
intelligence in creating the material world (though we have no authority
to suppose that he did so;) but it is not conceivable that the work was
not, at the same time, wholly his own. It is conceivable that he might
send--it is certain that he did send--a being divinely furnished for the
work, to institute a dispensation of grace, and to offer pardon and
peace to sinful men. But it is not conceivable that the divine attribute
of mercy could previously, or subsequently, or ever, be laid aside, or
transferred, or suspended; that his unalterable purposes could be
changed, his compassion roused, his sympathies moved by any act of any
being, human or angelic. To suppose so, is supposing his purposes
mutable, and his compassion dormant; that is, divesting him of Deity. We
can, in accordance with our conception of Deity, understand how the
dispensation of grace may be committed, as it was committed, to a finite
being. But to suppose it the indefeasible prerogative of any eternal
Being but God, is clearly to suppose two Gods: and if the office of
sanctification be appropriated in a similar manner, we must suppose
three Gods. However long and deeply we may reflect and strive to
reconcile contradictions, we shall find at length that it is essential
to our belief in One God, that we ascribe creation, redemption and
sanctification, ultimately wholly to Him 'of whom, and through whom, and
to whom are all things.'

This unalterable decision of the reason is confirmed in every possible
way by revelation. It is needless to adduce proof from the Scriptures of
the Old Testament, as it is universally known that the Je