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vations in your words and promises, and speak the truth every man with his neighbour.
Thus we have given you a short description of what God is. Imperfect it is, and imperfect it must be, seeing he is incomprehensible. Do ye study to believe what is taught you of God, and apply to him, through the Son of his love, for further discoveries of his glorious perfections and excellencies; and at length ye shall see him as he is, having a more enlarged and extensive knowledge of him, his nature. and ways; though even then ye will not be able to comprehend him. For it was a wise and judicious answer of one that was asked, What God is ? that if he knew that fully, he should be a God himself. And indeed that being which we can comprehend, cannot be God, because he is infinite. O study God and ye will increase in the knowledge of him.
OF THE UNITY OF GOD.
Deut. vi. 4.—Hear, O Israel, the LORD our God is one
LORD. 1 Cor. viii. 4.-We know that there is none other God but
COMPARE JER. X. 10.—But the Lord is the true God, he is
the living God.
E have, in several preceding discourses, been endea
vouring a little to explain the description of Godi that is given in our shorter Catechism, agreeable to the holy skriptures, and although it has been very imperfect, seeing it is but little of God we can know here; yet I hope what has been said upon it will tend to your instruction, and establishment in the faith. I now proceed to the next question, relating to the unity of God; which we have very clearly and strongly confirmed by the three passages of scripture which I have read.
In the first of these texts there are two things which we are taught to believe concerning God. (1.) That he is JehoVAH, a being infinitely and eternally perfect, self-existent; and self-sufficient. (2.) That he is the one only. God. Let ys therefore have no other, nor desire to have any other. Some have thought that in this text there is a plain intima
tion of the Trinity of Persons in the unity of the Godhead; or here the name of God is thrice mentioned, and yet alldeclared to be but one. Happy they who have this one Lord for their God; for they have but one master to please, and but one benefactor to seek to.
In the second text the unity of God is also clearly asserted: There is none other God but one.
The third text presents us with a very amiable representation of God. (1.) As the true God. He is not a counterfeit, and a mere pretender to divinity, as idols are; but he is really what he has revealed himself to be. He is one upon whom we may depend, and in whom and by whom we cannot be deceived. (2.) As the living God. He is life itself has life in himself, and is the fountain of life to all the creatures. The gods of the heathen are dead things, worthless and useless; but ours is the living God, and hath immortality.
From the three passages of scripture compared together,
IV. Deduce some inferences.
1. He is called the living God, in opposition to, and to distinguish him from dead'idols, Psal. cxv. 4, 5, 6. 1 Thess. i. 9. These were but dead and lifeless things, stocks and stones, silver and gold, which the heathen nations did worship, neglecting the God that made the heavens and the earth. In this respect these idols were viler than the matter of which they were made, as the tree when in the ground had some life, but they had none.
2. Because God is the fountain of life, having all life in himself, John v. 26, and giving life to all things else. All life is in him and from him. (1.) Natural life, Acts xvii. 28. ! For in him we live.' i Tim. vi. 13. “Who quickeneth all things.' (2.) Spiritual life, Eph. ii. 1. “You hath he quickened who were dead in trespasses and sins. (3.) Eternal life, Col. iii. 4. 'Christ is our life.' His giving of these to the creatures proves that they are in him, though in a more eminent way; for nothing can give what it has not,“
II. I proceed to shew why he is called the true God.
He is so called to distinguish him from all false or ficti. tious gods. Hence the apostle speaks of the Thessalonians having turned to God from idols, to serve the living and true God,' i Thess. i. 9. And says the prophet, Jer. x. 11. • The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens. The heathens, beside their worship of dead idols, worshipped also living creatures, Deut. xxxii
. 17. • They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up. They were only gods in their blinded opinion and foolish fancy, not in reality; no more than the picture of a man, mistaken for a man, is a true man.
There is a twofold truth. (I.) Of fidelity or faithfulness. Thus God is true, that is, faithful, as was before explained But that is not the truth here meant. (2.) A truth of essence, whereby a thing really is, and does not exist in opinion only. Thus the greatest liar is a true man; that is, he is really a man. It is in this sense that truth is attributed to God here. And the meaning is, that there is a true God, and but one true God. That there is a true God, or that truly and really there is a God, may be clearly demonstrated, against atheists, by the light of nature, seeing they refuse scripture-testimony.
1. The works of creation and providence declare that there is a God. The heavens, earth, sea, air, and all that in them is, evidently proclaim their Maker to be divine. Look to the heaven, and behold how it is adorned with sun, moon, and stars. How wisely are these heavenly bodies situated with respect to us! Were they nearer, they would scorch and burn up the earth; were they placed at a greater distance, the earth would be bound with perpetual frost, and so be quite barren. How regularly do these heavenly bodies move, making night and day, summer and winter, in so orderly a manner, that these revolutions have never once ceas. ed! If we consider the earth, we shall find it hang as a ball or globe in the air, yet its foundation immoveable, though hung upon nothing. How is it adorned with trees, flowers, corns, &c. and all things necessary for the use of man and beast! And what an instance of divine wisdom is it, that all things are not found in every place, that so commerce be
twixt man and mani may be advanced, and correspondence be established betwixt different and distant nations, in the reciprocal exchange of the commodities peculiar to each country! Are there not in these the brightest traces of order and symmetry, that point out a God as the former and preserver of them all? But let us look to man, that abridgement of the world, where the prints of a Divine Being appear in the brightest colours. The composition of his body, and the powers of his soul, may convince you of the existence of a Deity. For who but a God could unite such different substances, an immaterial spirit with an earthly body? who could distinguish so many parts, assign to them their situation, form, and temperature, with an absolute fitness for those uses to which they serve? Well may we say with the apostle, Acts xvii. 27, 28. 'He is not far from every one of us : for in him we live, and move, and have our being.' We may find him in the activity of our hands, in the beauty of our eyes, and in the vivacity of our senses. And to look inward, who hath endued the soul with such distinct and admirable faculties; the understanding, which exercises an empire over all things, compounds the most disagreeing, and divides the most intimate, by the lowest effects ascends to the highest cause; the will, which with such vigour pursues that which we esteem amiable and good, and recoils with aversion from that which we judge paining and evil; the memory, which preserves fresh and lively images of those things which are committed to its charge? Certainly then there is a God who made us.
As these things have a being, it leads us to the being of a God: for these things cannot be eternal; for then their being would be a necessary being, and so not capable of altera. tion or destruction. If they had a beginning, they had it from another: then that must either have had it from itself, or another, and so on till we come to the first cause, which is God. For nothing can give itself a being, because so it should be and not be at one and the same time. And the order speaks out infinite wisdom that has so ruled and disposed all; or else it must be attributed to chance; which is far more absurd than to say that a most beautiful fabric was made by the fortuitous concourse of stones, timber, lime, &c. which is shocking to common sense.
2. Conscience tells men there is a God. It may be observt
ed how it stirs up to duty, though the powers of the world would forbid it under the highest pains; it comforts a man after duty is performed, though he be persecuted for it. It condemns and stings a man for sin, even for secret sins un. known to any in the world, and that even where there is no hazard at all from that quarter. These are terrors that no art can pluck up, nor any force quell; and when men are going out of the world, are most lively and pungent, even when their judgment is most clear, and free from the clouds and the prejudices of passions. How could these things be, if there were not a God, who by an omnipotent hand has planted conscience in their bosoms, as his own vicegerent, that stings them when none sees them? Atheists may, with as much hope of success, attempt to pull the sun, moon, and stars out of heaven, as to eradicate these innate impressions of a Supreme Divine Being.
3. The universal and perpetual consent of all nations in this matter, evinces that there is a God. That must needs be a natural truth, that in all ages, all nations, however different in all other things, have yet held that there is a God, so that they would rather worship any thing than not have some God. Go back to ancient times; ask your fathers, and they will tell you, your forefathers and your most ancient ancestors, and they will declare unto you, both that there is a God, and what he did in their days, and in the old times before them. Nay, inquire of the nations round about you, Spain and Turkey, the barbarous Tartars, the wild Africans, and the ignorant Americans, and they will all with one mouth confess this undeniable truth, That there is a God. This is an universal dictate of nature, spread as far and wide as reason and mankind are on the face of the earth. Some were called atheists among the heathens, not because they owned no God, but because they disowned their false gods. And if there have been any speculative atheists, that is, such who have been at all times thoroughly persuaded that there is no Supreme Divine Being, they have been still looked on as monsters of men, and prodigies in nature, which have been universally abhorred as pests of society, and enemies to mankind. But the truth is, whatever ad. vances men may make towards atheism in their depraved judgments, yet it is absolutely impossible to get the notion of a Deity rooted quite out of the soul. VOL. I.