4. That we ought to imitate God in this imitable perfection. -Mic. vi. 8.

From the whole we learn,-1. That the perfections of God are a source of unspeakable comfort to his people, and of indescribable terror to the wicked. 2. That we ought more and more to seek after the knowledge of God as he hath revealed himself in his Word and in his Son Jesus Christ; seeing it is life eternal to know God and his Son whom he hath sent.-John xvii. 3.

Unity of God.

There is but one God only, the living and true God.

ANALYSIS AND PROOFS.

We are here taught,—

1. That there is but one God. 1 Cor. viii. 4.none other God but one." See also Deut. vi. 4.

"There is

2. That he is the only living and true God. Jer. x. 10. “The Lord is the true God; he is the living God ; and an everlasting King."

EXPLANATION.

Obs. 27.-There is but one God.

This may be proved both from Scripture and reason :—

1. It is proved from Scripture positively or affirmatively, when the Scriptures expressly declare that there is but one God, Deut. vi. 4; Gal. iii. 20; Psal. lxxxvi. 10; 1 Cor. viii. 6 and negatively, when they declare that there are no other gods but one.-Deut. xxxii. 39; Isa. xliii. 10, xliv. 6-8, and xlv. 5, 6. It is also evident from the command in Scripture to worship one God only.—Matt. iv. 10. If it were possible that there could be two gods, we could not love both supremely: our love must be divided; and our hearts could not be given to God, according to his commands.

2. Reason informs us, that there is but one cause and ultimate end of all things; and that there cannot be two infinite, eternal, omnipotent, and self-existent beings. If it were possible that there could be more gods than one, no reason can be assigned why there should not be a million of gods, or as many as there are sands upon the sea-shore.

Obs. 28.-God is the living and true God.

1. God is called the living God,-(1.) In opposition to every thing else that is called God. (2.) Because he is self-existent, and the author of all natural, spiritual, and eternal life.Acts xvii. 28; Eph. ii. 2; Col. iii. 3, 4.

2. God is called the true God, to distinguish him from false gods. The meaning of the epithet true in this place is, that God really exists; that he exists in truth and not in imagination only; that of him it cannot be said, as of idols, that he is no God; but that he is the only true God, besides whom there is and can be none else.

The epithets living and true are here connected, because they are inseparably united in the nature of God. He who is the living God is the only true God; and he who is the only true God is the only living God.-1 Thess. i. 9.

In Scripture there are others that are called gods, besides the living and true God.-1 Cor. viii. 5. Moses is called a god to Pharaoh, because he was sent to him by the living God, to fulfil his pleasure respecting him; and because he was the instrument of doing what no created being could overturn.-Exod. vii. 1. Magistrates are called gods, because they act in God's name in this world, and because we are bound to obey them.-Psal. lxxxii. 6; Rom. xiii. 2. Idols are called gods, because idolaters think that they are gods, and worship them as such. The belly is called a god, because some regard it more than they regard God. Phil. iii. 19. And the Devil himself is called the god of this world, because of that power which is given him in the world by the living and true God, over the wicked and the children of disobedience.-2 Cor. iv. 4.

INFERENCES.

From this subject we learn,-1. That it is dangerous to hasten after other gods.-Psal. xvi. 4. 2. That, seeing there is but one God, our prayers must be directed to him alone. 3. That we ought to love him above all.-Psal. lxxiii. 25. 4. That we have reason to bless God, that our lot is cast in a land of light, where we hear of the only living and true God. 5. That, seeing God is the living God, his people may rejoice, because he abideth with them for evermore. 6. That we ought to present our bodies living sacrifices, holy and acceptable to him; which is our reasonable service.-Rom. xii. 1. Seeing God hath given us life, it is but reasonable

that it should be devoted to him. 7. That, seeing God is the only true God, we ought to worship him in spirit and in truth; for he desires truth in the inward parts, and delights in spiritual worship. 8. That we ought to beware of atheistical sentiments; of denying God in heart or life; and of such opinions as lead to Atheism, and to the casting off all fear of God.

Trinity of Persons in the Godhead.

There are Three Persons in the Godhead, the Father, the Son, and the Holy Ghost; and these Three are One God, the same in substance, equal in power and glory.

ANALYSIS AND PROOFS.

We are here taught,—

1. That there are Three Persons in the Godhead. 1 John v. 7.-"There are Three that bear record in heaven, the Father, the Word, and the Holy Ghost."

2. That the Father is God. John i. 18.-"No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him."

3. That the Son is God. Heb. i. 8.-"But unto the Son he saith, Thy throne, O God, is for ever and ever.

4. That the Holy Ghost is God. Acts v. 4 (compared with verse 3)." Thou hast not lied unto men, but unto God."

5. That these Three Persons, the Father, Son, and Holy Ghost, are but One God. 1 John v. 7.-" These Three are One." See also Deut. vi. 4.

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6. That the Father, Son, and Holy Ghost, though distinct persons, are the same in nature or substance. John x. 30.I and my Father are One.” John xv. 26.-"The Spirit of truth proceedeth from the Father." See also 1 John v. 7. 7. That they are equal in power and glory. Matt. xviii. 19. "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." See also John v. 21.

EXPLANATION.

Obs. 29.-There is a plurality of persons in the Godhead.

This may be proved from the following passages of Scrip

ture:

1. Gen. i. 26.-"Let us make man in our image, after our likeness." No satisfactory reason can be given, why the word for God is so suddenly changed from the singular to the plural number, were we not to consider it as an insinuation of a plurality of persons in the unity of the Divine

essence.

2. Gen. iii. 22.-" Behold the man is become as one of us." This evidently implies that there is a plurality of persons in the Godhead.

3. Gen. xi. 7.-"Let us go down and confound their language," meaning the language of the builders of Babel. Here it is observable, that in all the context there is no mention of any, to whom God could thus address himself; which shows that there is a plurality of persons. See also Gen. xix. 24.

4. Job xxxv. 10.-" Where is God my Maker?" or, as it is in the original, Makers.

5. Eccles. xii. 1.-"Remember now thy Creator in the days of thy youth;" or, as in the original, Creators.

6. Isa. vi. 8.- "Whom shall I send, and who will go with us?" Here the transition from the singular to the plural number is very observable, and plainly points out a plurality of persons in the Godhead.

Obs. 30.-There are Three, and only Three Persons in the Godhead.

We may here observe, that the doctrine of the Trinity, or of Three Persons in the Godhead, could never have been discovered by the light of nature or unassisted reason; for it is a doctrine above human comprehension. And hence it is

called by the apostle a mystery.—Col. ii. 2.

This doctrine, however, is evident from the following passages of Scripture :

1. Psal. xxxiii. 6.-" By the Word of the Lord were the heavens made, and all the host of them by the breath of his mouth." Here three are distinctly pointed out :-The Father; the Word, or the Son of God; and the breath of his mouth, or, as it is elsewhere expressed (2 Thess. ii. 8), the Spirit of his mouth, which can be no other than the Holy Ghost. See also Job xxxii. 8, and xxxiii. 4.

2. From the account given of the deliverance of the Israelites from the land of Egypt. If we examine the different parts of this great deliverance; the different messages

of God to Pharaoh, and the threatenings denounced against him; and likewise his promises to his own people; we must conclude that Three Persons concurred in bringing them from Egypt to the land of promise.-See Exod. iii. 2, xxiii. 20, and xxxii. 34; where, by the angel so often mentioned, we cannot understand any created angel; for such things are ascribed to him as can be said of none but God. See Exod. xiv. 19, compared with chap. xiii. 21. See also Isa. lxiii. 7-10.

3. Isa. lxi. 1-3: where mention is made of Three distinct persons, the Lord God, and the Spirit sending and anointing Him, that is, Christ.-Luke iv. 18.

4. Haggai ii. 4, 5: where mention is made of Three,-the Lord of Hosts; the Word, or Jesus Christ; and the Spirit of God. See Isa. xli. 14; Psal. xlv. 7.

5. Matt. iii. 16, 17: where mention is made of Three distinct Persons, the Father, the Son, and the Holy Ghost, the Spirit of God.

6. Matt. xxviii. 19: where it is to be observed, that the connective particle and is repeated before each of the persons mentioned, which clearly discovers a Trinity of persons. The unity of the Godhead is also here pointed out :-" In the name," &c.-not, in the names.

7. 2 Cor. xiii. 14: the apostolical benediction; where there is distinct mention of Three Persons. The three blessings for which the apostle prays, are significative of the different operations of the Three Persons in the work of salvation:-the love of God in contriving and designing it; the grace of the Lord Jesus Christ in purchasing the blessings of salvation; and the communion of the Holy Ghost in the application of redemption; which things can be applied to none but God.

8. John xiv. 16, 17, 26, and xv. 26: where there is mention made of Three distinct persons, the Father, the Son, and the Comforter.

9. Eph. ii. 18: where mention is made of the Father, to whom we have access; of the Son (of whom the apostle is speaking), through whom we have access; and of the Holy Ghost, by whom we have access. See also Eph. iii. 14, &c.;

Gal. iv. 4, &c.

10. Rev. i. 4, 5: where mention is made of the Father, who is described by his eternal existence,-"Who is, and who was, and who is to come;" of the Holy Ghost, who is described by