1. That it is impossible for any one to give a perfect description of God, since he is incomprehensible, therefore no words can fully express, or set forth, his perfections; when the wisest men on earth speak of him, they soon betray their own weakness, or discover, as Elihu says, that they _cannot order their speech by reason of darkness_, Job xxxviii. 19. or, _that they are but of yesterday, and know_, comparatively, _nothing_, chap. viii. 9. We are but like children, talking of matters above them, which their tender age can take in but little of, when we speak of the infinite perfections of the divine nature; _This knowledge is too wonderful for us; it is high, we cannot attain to it_, Psal. cxxxix. 6. _How little a portion is heard of him?_ Job. xxvi. 14. 2. Though God cannot be perfectly described; yet there is something of him that we may know, and ought to make the matter of our study and diligent enquiries. When his glory is set forth in scripture, we are not to look upon the expressions there made use of, as words without any manner of ideas affixed to them; for it is one thing to have adequate ideas of an infinitely perfect being, and another thing to have no ideas at all of him; neither are our ideas of God to be reckoned, for this reason, altogether false, though they are imperfect; for it is one thing to think of him in an unbecoming way, not agreeable to his perfections, or to attribute the weakness and imperfection to him which do not belong to his nature, and another thing to think of him, with the highest and best conceptions we are able to entertain of his infinite perfections, while, at the same time, we have a due sense of our own weakness, and the shallowness of our capacities. When we thus order our thoughts concerning the great God, though we are far from comprehending his infinite perfections, yet our conceptions are not to be concluded erroneous, when directed by his word; which leads us to consider how we may conceive aright of the divine perfections, that we may not think or speak of God, that which is not right, though at best we know but little of his glory; and in order thereunto, (1.) We must first take an estimate of finite perfections, which we have some ideas of, though not perfect ones in all respects; such as power, wisdom, goodness, faithfulness, &c. (2.) Then we must conceive that these are eminently, though not formally in God; that is, there is no perfection in the creature, but we must ascribe the same to God, though not in the same way; or thus, whatever perfection is in the creature, the same is in God, and infinitely more; or it is in God, but not in such a finite, limited, or imperfect way, as it is in the creature; _He that planted the ear, shall he not hear? He that formed the eye, shall not he see? He that teacheth man knowledge, shall he not know?_ Psal. xciv. 9, 10. Therefore,