1. A plurality of gods is altogether incompatible with the idea which we have of Deity, as a Being possessed of all possible perfections; and hence, though others should hold a plurality of gods, yet will we continue to hold fast the truth, that there is but one God. "For though there be that are called gods, whether in heaven or in earth, to us there is but one God the Father, of whom are all things, and we in him.” 1 Cor. viii. 5, 6. Therefore, polytheists and worshippers of idols are without excuse, and it is a hopeless refuge, which, in order to cover the shame of the ancients, some philosophers have devised, saying, that they all worshipped one God by different rites and under different forms; but according to the words of Paul, they have changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things." Rom. i. 23.

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2. He who cannot but exist, must also, of necessity, be without beginning and without end; and duration without beginning or end, is call

ed eternity. How beautifully the following

text explains this subject!" They (the creatures) shall perish, but thou shalt endure; yea, all of them shall wax old like a garment; and as a vesture shalt thou change them, and they shall

be changed. But thou art the same, and thy years shall have no end." Psalm cii. 26, 27.

3. Every material thing has had a beginning, from the union of the constituent parts of which it is composed, and on these parts being separated, the thing itself is destroyed. In living creatures also, this change is produced by death. But God having neither beginning nor end, as above shewn, cannot consist of component parts; because he is immaterial and immortal. Hence it is written: "We ought not to think that the godhead is like unto gold, or silver, or stone, graven by art and man's device." Acts xvii. 29. And though in the Scripture, mention is made of God's eyes, his ears, and hands, and other members such as we possess; yet these are not to be literally understood, but are only used to point out to us the inexplicable powers of Deity. Thus, by the eye, is meant God's omniscience; by the ear, his gracious hearing of our prayers; by the hands, his omnipresent and active power. And in a similar manner we ought to explain the rést.

4. A spirit is a being that is immaterial; éndowed with intellect and will. Such a Being, in the most exalted sense, is God; and thus it is written: "God is a spirit." John iv. 24.

5. Intellect is a faculty which clearly re

presents a thing to itself. Hence, in the divine intellect, all things, not only that do exist, but that could exist, most evidently appear in their images, (phantasms.) For as his being is infinite, so his attributes must be unlimited. "Neither is there any creature that is not manifest in his sight; but all things are naked and opened unto the eyes of him with whom we have to do." Heb. iv. 13.

6. God's omniscience, is that attribute by which he penetrates into the very essence of all that does, shall, or could exist. Hence God is called the searcher of hearts, and the trier of the reins, and the judge of the thoughts of the heart. The foreknowledge of God is certain; however, it doth not infringe the liberty of man's will; that is, we ought not to suppose that we are obliged by some fatal necessity to do good or evil; for God seeth the future as he beholdeth the present, consequently, from eternity itself, he seeth the actions of men just as they are to happen in time, according to the law of free-will. But the free act of God's foreknowledge does not infringe on man's liberty.

7. The wisdom of God is that attribute by which he directeth all things, and actions, to their proper ends. And thus the Psalmist sung: "0

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Lord, how manifold are thy works! in wisdom hast thou made them all."

8. Whatsoever God doth, he doth it out of his own free will, and he cannot be obliged to act by the influence of any person or thing. This is taught us in scripture, in these words: "Our God is in the heavens; he hath done whatsoever he hath pleased." Psalsm cxv. 3.

9. The goodness of God is the active divine wish to communicate to all his creatures as much perfection and happiness as they are capable of; capable of, I say, because God being infinitely wise, ordereth all his works according to his infinite wisdom. Thus, for instance, he gave to the sun light, but not reason; and hath adorned man with reason, but not with light; because these are agreeable to their respective natures. And the Scriptures speak so highly of the goodness of God, that it cannot in the least be compared with the goodness either of angels or of "None is good save one-GOD." Luke

men.

xviii. 19.

10. The justice of God is the display of his goodness; and this display is regulated according to his divine wisdom.

In order to illustrate this, it is necessary to observe, that God, according to his goodness, desires all men to be partakers of eternal happiness;

but the justice of God restrains this; because the divine wisdom can never look upon the righteous and the hardened sinner as both alike. Therefore, when such a sinner is cut off from eternal happiness, this is an act of the divine justice. In this way we must judge of the other actions of God. The word of God proclaims in the most powerful manner the justice of the Deity." For the righteous Lord loveth righteousness, his countenance doth behold the upright." Psalm xi. 7.

11. God is holy, consequently hath no part in sin. His will is alone directed towards good, and he hath an utter detestation of evil. Hence, man defiled by sin, can have no communion with the most holy God, unless he is purified by repentance and faith. God's holiness is compared,

in scripture, to light.

.

"God is light, and in him

is no darkness at all." 1st John, i. 5.

12. There is nothing impossible for God. And this divine omnipotence becomes more conspicuous when we reflect, that he can create; nay, create out of nothing, by the word of his power, without the smallest difficulty. However, God doth not do all that he could; but he doth what he will; and he willeth that alone which is agreeable to his infinite wisdom. Thus, for example, God could by force keep men from sin