In contemplating this awful subject _abstractly_, we should say there are no such things as _attributes_ in the Divine Being, _as they are commonly understood_. What we call his attributes, are only different modes of the operations of the same eternal, undivided, and independent Unit. Indeed, God is one entire perfection which exerts itself in different ways and actions.
But as we cannot comprehend this single entire perfection; nor understand _how_ it exerts the whole of itself, as a single indivisible agent, _in each particular act_, as it really does, mankind have always been in the habit of assisting their contemplations by regarding the _nature_ of the acts of this single, indivisible, and eternal agent, and thus _infering_ the nature of the Divine Being. And as these acts appear to differ in _quality_, we infer a quality in the agent, corresponding with the quality of the actions which we see: we call this quality by a _name_, and _thus derive the doctrine of attributes_.
For example: When we see this single, indivisible agent manifesting himself in such a manner as to give us the idea of _unlimited power_, we ascribe _omnipotence_ to him, as an attribute. When we see a manifestation indicating _infinite wisdom_, we ascribe _omniscience_ to him as an attribute. In the same manner in reference to the manifestations which indicate justice, goodness, mercy, truth, holiness, faithfulness, righteousness, kindness, &c, all of which we ascribe to him upon such indications.
Although _this rationale_, in contemplating the Divine Being, is necessary to _creatures_, yet it is calculated to lead the mind into error. We am insensibly inclined to ascribe the divine actions to those attributes _exclusively_ which we suppose they indicate. This, probably, has been the most fatal error of mankind, and, doubtless, laid the foundation of darkness and idolatry. We must never conceive that any act of the Divine Being proceeds from _one_ or more attributes to the _exclusion_ of others; or that one attribute participates _more_ in one act than another. This is the fatal mistake. Hence theologians have become blind and foolish, bewildering the multitude by building up theories on the consideration of a single attribute; thus making the Divine Being to consist of parts, and these parts independent too. Instances of this awful mistake might be given, but it scarcely comes within the design of this paper. It is sufficient to say; if we conceive correctly of the divine acts, _we will ascribe each equally to all the Divine Attributes_.