*ALbeit God in the beginning did as certainly declare unto mankind, that he is but one only, as what he is: yet the world, by the guile and deceit of the divell (going about to spoile God of his honour, and to bear and vaunt himself for God, and to destroy mankind for the hatred hee beareth unto God) and through their own blindnesse and malice revolting from Gods divine manifestations, and from the doctrine of our first fathers, have in horrible madnesse forged a multitude of gods, yeelding divine honours partly to creatures, partly to imaginary gods, and forgetting the true God, or desiring to joyn and couple other gods with him. And whereas there is no greater bond then whereby the creature is bound to honour the Creatour; and therefore no more grievous sin then to obscure the glory due unto God, or to conveigh it over to any other: God, that he might meet with this sacriledge, hath often testified and witnessed in his word, That there is but one God, not many; that is, that there is but one divine Essence, eternall, of infinite power, wisdome and goodnesse, Creatour, Preserver, and Ruler of all things. And this is proved,* first, by expresse testimonies of Scripture: Hear, O Israel, the Lord our God is Lord only. Behold now, for I am he, and there is no god with me. I am the first, and I am the last, and without me there is no God. Wee know that an idol is nothing in the world, and that there is no other God but one. One Lord, one faith, one God and Father of all. One God, one Mediatour between God and man, which is the man Christ Jesus. The like proofes hereof may be read, Deut. 4.35. Psalm 18.31. Isa. 37.16. & 45.21. Hos. 13.4. Mal. 2.10. Mat. 12.32. Rom. 3.30. Gal. 3.20.

*Secondly, it is confirmed by reason and argument: [ 1] 1. There is but one only God, whom the Church also worshippeth, who is manifested unto the world by in∣fallible and undoubted restimonies* namely, such miracles, prophesies, and other works as cannot be done but by an omnipotent nature. Who is like mee, that shall call that which is past, and shall declare it, and set it in order? &c. Among the gods there is none like unto thee, O Lord: there is not one that can do as thou dost. 2 [ 2] . He who alone Page  169reigneth over all, and alone governeth all things; and therefore hath sole supreme soveraignty and majesty, can be but one: But the majesty of God only is supreme,* and so great, that no greater can either be, or be imagined: I am the Lord, this is my name, and my glory will I not give to another. Unto God only wise be honour, &c. Thou art worthy, O Lord, to receive glory, & honour, and power; for thou hast created all things. [ 3] 3. That which hath greatest perfection can be but one; for he who hath the whole,* and all alone, is absolutely perfect: Now God is most perfect, seeing he is the cause of all that is good in nature: Therefore nothing is more absurd, then to imagine any thing to be God which is not most great, and most perfect: Lord, who is like unto thee?* [ 4] 4. There is but one thing omnipotent; for were there many, they should have pow∣er to hinder one the other, and for this cause should become not omnipotent.* By this argument the Monarchy of the world is in Daniel restrained unto one God, when it is said,*None can stay his hand, or resist his will. [ 5] 5. If we suppose and put moe gods, either each of them wil be too weak to rule all, and so imperfect, and not wor∣thy the name and title of divinity;* or one will suffice for the guiding of the whole world, and so the rest shall be idle, superfluous, and needlesse: But it is absurd to imagine God to be such a one as sufficeth not for the wielding and managing of all things; or such a one as is superfluous and idle: Wherefore there must needs be but one God, that he alone may suffice for all. [ 6] 6. There can be but one infinite; for if there were moe infinites, none should be present every where, and rule all:* Wherefore there cannot be more, but one only God, which is infinite. [ 7] 7. There is but one first cause of all things: God is that first cause: Therefore he is but one.* [ 8] 8. There can be but one only chief good: For if besides that there were another chief good also, that should be either greater, or lesser, or equall to the former chief good: if greater, the former should not be chief, yet should it be God, which were contumelious against God: if lesser, it should not be chief, and so no God: if e∣quall, then neither the one nor the other should be chief, or be God.

The use of this Question is to teach us, that whereas God is but one;* therfore no other besides this one God is to be adored or worshipped: neither is any good to be expected from any other save only from him, and to him alone all thanks for all blessings are to be rendred. Obj. Many are called gods in Scripture:*I have said ye are gods. Many are, and are called gods in heaven and in earth: Moses is called the god of Aa∣ron and Pharaoh: yea, the divell is said to be The god of this world. Ans.* There is an am∣biguity and double signification of this word God, which sometimes signifieth him who is by nature God, and hath his being not from any thing, but from himself, and by himself, [ 1] and all other things are from him: such a God is but one only. [ 2] Sometimes it betoken∣eth not the very divine, eternall, and immense essence, but a God, either so entituled for some similitude of the divine properties, dignity, and divine office and function:*or an imaginary and fained god; such gods are many: [ 1] *Judges and magistrates are en∣tituled and called gods, not that they have the divine essence communicated unto them, and are by nature God, but because of their dignity and divine office which they bear in Gods stead; as it is said, By me Kings reigne: that is,* because they are the Deputies and Vicegerents of God, by whom, as by his instruments and ser∣vants, hee exerciseth his power and judgements here on earth: hee therefore doth furnish and arme them with wisdome, fortitude, power, authority, and majesty, as much as is necessary and sufficient to bridle the mindes of the multitude, being desirous of licentiousnesse, and to hold and keep them in fear and obedience: hee doth also vouchsafe them the honour of his name, by calling them gods, that the subjects may thereby know, that they have to deale not with men, but with God himselfe (whose Vicegerents they are) whether they obey their magistrate, or repine against him: according to the Scripture; Whosoever resisteth the power,*resisteth the ordinance of God. [ 2] *The Angels also are called gods, both for the dignity and excellency of their nature and gifts, power and wisdome, wherein they far sur∣passe men: as also for the divine office and function which God exerciseth by them in this world, in defending the godly, and punishing the wicked:*Thou madest him little lower then the gods; that is, then the Angels: The Angels are ministring Page  170spirits.* [ 3] *The divell is called the god of this world, for his great potency and power which he hath over men and other creatures by the just judgment of God. [ 4] * Last∣ly, Many things are accounted gods in mens fancies and opinion,* and are so called by men, who worship the creatures as gods. So idols are termed gods by a figurative speech of imitation.*The gods that have not made the heavens and the earth, shall perish from the earth, and under these heavens. Whose god is their belly. Thou shalt have no other gods be∣fore me. But here the question is touching the true God, who is by nature God, and hath his being and his power not from any thing, but from himselfe, and by him∣self, and all other things are from him. Such a God is but one only.