'3SRM. XLIV.] THE DOCTRINE OF THE TRINITY. 1$ delivered it, who may differ in particular schemes of explication. Proposition I. God is a spirit all -wise, and almighty, infinite, eternal, unchangeable, arid incomprehensibleby any creature; the first, the greatest, and the best of Beings. Since the word of God assures us, that he is a Spirit, John iv. 24. since men are called his offspring, Acts xvii. 28. 'since man is the image of God, 1 Cor. xi. 7. it is evident, that God teaches us to conceive of himself,* in a way of resemblance to our own souls, which are spi- rits. We are therefore to conceive of him as a Being, which has understanding, or consciousness and know- ledge, which has a free will, and power of operation ; for these are the clearest and best notions that we have of a spirit: And the scripture itself frequently applies them all to God, and speaks of his understanding, will, and power. Yet still let us remember, that we must conceive of these things in God, in the highest and greatest perfec- tion possible ; removing always, from our idea of God, every thing that is imperfect, and raising this idea infi- nitely above every power and quality that is in our own souls. He hath infinite wisdom, or understanding, to know, contrive, and decree all his works, and infinite power, to execute and effect his decrees. Every thing in God transcends the highest conceptions of man. Proposition II. There is but one only, the living, and the true God. There is but one godhead, one divinity; for since God is the first, the greatest, and the best of Be- ings, there can be but one that is the very first, the very greatest, and the verybest. Besides, God is a self- sufficient Being,- and can want nothing from another; Acts xvii. 25. He is an all suffi- cient Being, and can do every thing of himself; Job xlü. 2. and therefore, he cannot possibly stand inneed Of any other,being beside himself. Within himself the one God possesses all possible perfection. Two such all-sufficient Beings could do no more than ,ene could do, either with regard to their own blessed- ness, or with regard to creatures; for if two could make each other more blessed, or do any thing more towards éreatures, than one could do, then each of them alone n, 2
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