Again, this consideration, of his being the living God, renders his judgments most terrible, and his wrath insupportable; as the apostle says, _It is a fearful thing to fall into the hands of the living God_, Heb. x. 31. 2. From his being the true God, we infer, that all hypocrisy, both in heart and life, is to be avoided; and we should draw nigh to him with a true heart and faith unfeigned; and not like those whom the prophet reproves, when he says, God was _near in their mouth, and far from their reins_, Jer. xii. 2. Moreover, let us take heed that we do not set up an idol in our hearts, in opposition to him as the true God: whatever has a greater share in our affections than God, or is set up in competition with him, that is, to us, a god, and is therefore inconsistent with our paying that regard which is due to him; as our Saviour says, _Ye cannot serve God and mammon_, Mat. vi. 24. and, upon this account, covetousness is styled idolatry, Col. iii. 5. as the world is loved more than him; and we read of some _whose God is their belly_, Phil. iii. 19. who make provision for the flesh, to fulfil the lusts thereof, as though this was their chief good. And when we confide in any thing below him, in a religious way, or expect that from the creature which is only to be found in him; or when we esteem men as lords of our faith; or when his sovereignty, or right to govern us, is called in question, while we presumptuously, or wilfully, rebel against him; this is, in effect, a dethroning, or denying him to be the true God: but more of this when we consider the sins forbidden in the first commandment[74]. 3. From the unity of the Godhead, we may infer, that we ought to take heed that we do not entertain any conceptions of the divine Being, which are inconsistent herewith; therefore, as we are not to assert a plurality of gods, so we are not to think or speak of God in such a way as tends to overthrow the simplicity of the divine nature; therefore we must not conceive that it is compounded of various parts, all which, being taken together, tend to constitute the divine essence; which gives occasion to that known aphorism, generally laid down by those who treat of this subject, that _whatever is in God, is God_; which we must reckon as one of the incomprehensibles of the divine Being, which when we attempt to speak of, we only give an evident proof of the imperfection of our finite understandings, and that we cannot order our words, by reason of darkness: however, it is necessary, when we lay down this proposition, that we signify what we intend hereby, that so we may not be supposed to use words without ideas; and especially that we may, in some measure, account for those modes of speaking, which are agreeable to scripture, which so often describes God as having a plurality of perfections, and those, in some respects, distinct; and yet, at the same time, that we may not hereby be led to infer a plurality of gods. Here let it be considered,