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II. I proceed to shew why he is called the true God. He is so called to distinguish him from all false or fictitious gods. Hence the apostle speaks of the Thessalonians having ‘turned to God from idols, to serve the living and true God, 1 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 Inan. 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 ceased! 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 betwixt man and man 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 be. ing 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 observ. 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 unknown 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 advances 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.

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Let not the atheist (if such a creature can possibly exist in a human form) pretend, that this universal belief of a divine existence which has obtained in the world, is the product of a successful political device, contrived by its crafty governors to keep it in awe and subjection to themselves. For as this is nothing but a cunning insinuation to support the worst of causes, so it is absolutely unaccountable how this device should be so prevalent as to gain ground in the consciences of men, and exercise such an uncontroulable empire over them. Is it possible that a few crafty men should so impose upon all the world, and they should never be, and, for any thing can be seen, shall never be able to free themselves from the fraud? 4. Lastly, Will ye consider the multitude of miracles which have occurred in the world. If these wonders of nature which we call miracles be nothing else but a mere lie and forgery, how comes the world to be so generally imposed on 2 How comes not only the Jewish but the Christian religion to be confirmed and ratified in such a firm manner as they have been amongst men? But if it be true that nature's bonds are sometimes broken, that the ordinary methods of things and actions are crossed, and turned quite another way; if ever the sun stood still, or the angels were seen on an embassy from heaven; if ever God appeared in a flaming bush, and talked with man from the clouds; if ever sin was punished with a shower of fire and brimstone from heaven; in a word, if ever diseases were cured by a touch, and the dead raised to life by prayer: I say, if all these things be true, then answer me, Who is so able and so bold thus to transgress all the laws and bands of nature? Certainly it can be no other than God. III. I come now to shew that there is but one God. There are gods many, and lords many, in title and the opinion of men but there is only one true God, having no fellow or competitor. This great and important truth I shall endea. vour to confirm, both from scripture and reason. 1. The scripture is very express and pointed on this head: Deut. vi. 4. ‘Hear, O Israel, the Lord our God is one Lord.’ Isa. xliv. 6. “I am the first, and the last, and besides me there is no God. Mark xii. 32. ‘There is one God, and there is none other but he.” Consult also the following passages, which clearly establish this article, viz. 1 Sam, ii. 2. Psal. xviii. 31. Isa. xlvi. 9. 1 Cor. viii. 4.6.

2. This truth is clear from reason. (1.) There can be but one First Cause, which hath its being of itself, and gave being to all other things, and on which all other beings depend, and that is God: for one such is sufficient for the production, preservation, and government of all things: and therefore more are superfluous, for there is no need of them at all. Certainly he that made the world can preserve, govern, and guide it, without the assistance of any other God. For if he needed any assistance, he were not God himself, an infinitely perfect and all-sufficient being. And whatever power, wisdom, or other requisite perfections can be imagined to be in many gods, for making, preserving, and governing the world, all these are in one infinitely-perfect being. Therefore it is useless to feign many, seeing one is sufficient. (2.) There can be but one infinite being, and therefore there is but one God. Two infinites imply a contradiction. Seeing God fills heaven and earth with his presence, and is infinite in all the perfections and excellencies of his nature, there can be no place for another infinite to subsist. (3.) There can be but one Independent Being, and therefore but one God. [1..] There can be but one independent in being: for if there were more gods, either one of them would be the cause and author of being to the rest, and then that one would be the only God: or none of them would be the cause and author of being to the rest, and so none of them would be God; because none of them would be independent, or the fountain of being to all. [2.] There can be but one independent in working. For if there were more independent beings, then in those things wherein they will and act freely, they might will and act contrary things, and so oppose and hinder one another: so that being equal in power, nothing would be done by either of them. Yea, though we should suppose a plurality of gods agreeing in all things, yet seeing their mutual consent and agreement would be necessary to every action, it plainly appears, that each of them would necessarily depend on the rest in his operations; and so none of them would be God, because not absolutely independent. (4.) There can be but one Omnipotent. For if there were two omnipotent beings, then the one is able to do what soever he will, and yet the other is able to resist and hinder

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