ETERNITY OF GOD Is the perpetual continuance of his being, without beginning, end, or succession. that he is without beginning, says Dr. Gill, may be proved from, 1. His necessary self-existence, Exod. 3:14.--2. From his attributes, several of which are said to be eternal, Rom. 1:20. Acts 15:18. Ps. 103:17. Jer. 31:3.—3. From his purposes, which are also said to be from eternity, Isa. 25:1. Eph. 3:11. Rom. 9:11. Eph. 1:4.—4. From the covenant of grace, which is eternal, 2 Sam. 3:5. Mac. 5:2. That he is without end, may be proven from, 1. His spiritually and simplicity, Rom. 1:23.--2. From his independency, Rom. 9:5.--3. From his immutability, 2 Pet. 1:24,25. Mal. 3:6. Psal. 3:26,27.--4. From his dominion and government, said never to end, Jer.…

INCORPOREALITY OF GOD Is his being without a body. That God is incorporeal is evident; for, 1. Materiality is incompatible with self-existence, and God being self-existent, must be incorporeal.--2. If God were corporeal, he could not be present in any part of the world where body is; yet his presence is necessary for the support and, motion of body.--3. A body cannot be in two places at the same time; yet he is every where, and fills heaven and earth.--4. A body is to be seen and felt, but God is invisible and impalpable, John 1:18.

SPIRITUALITY OF GOD Is his immateriality, or being without body. It expresses an idea (says Dr. Paley) made up of a negative part and of a positive part. The negative part consists in the exclusion of some of the known properties of matter, especially of solidity, and the vis inertiae, and of gravitation. The positive part comprises perception, thought, will, power, action, by which last term is meant the origination of motion.

ATTRIBUTES OF GOD Are the several qualities or perfections of the Divine nature. Some distinguish them into the negative, and positive or affirmative. The negative are such as remove from him whatever is imperfect in creatures: such are infinity, immutability, immortality, &c. The positive are such as assert some perfection in God, which is in and of himself, and which in the creatures, in any measure, is from him. This distinction is now mostly discarded. Some distinguish them into absolute and relative: absolute ones are such as agree with the essence of God; as Jehovah, Jah, &c.; relative ones are such as agree with him in time, with some respect to his creatures, as Creator, Governor, Preserver, Redeemer, &c. But the more commonly received distinction…

ADONAI One of the names of the Supreme Being in the Scriptures. The proper meaning of the word is "my Lords," in the plural number; as Adoni is my Lord, in the singular. The Jews, who either out of respect or superstition do not pronounce the name of Jehovah, read Adonai in the room of it, as often as they meet with Jehovah in the Hebrew text. But the ancient Jews were not so scrupulous; nor is there any law which forbids them to pronounce the name of God.

JEHOVAH One of the Scripture names of God, and peculiar to him, signifying the Being who is self-existent, and gives existence to others. The name is also given to Christ, Is 60:3. and is a proof of his godhead, Matt 3. 3. Is 6. Jn 12:41. the Jews had so great a veneration for this name, that they left off the custom of pronouncing it, whereby its true pronunciation was forgotten. They believe that whosoever knows the true pronunciation of it cannot fail to be heard of God.