Of the l(_noilJledg of (jod the Father~ ~ rallel for Certainty and Infallibility with God's adding an Oath to his Word,tven Bo ° K I. fuch is this Speech here, I k.now not anJ. It comes in, as upon fecond dehberate ~ Thoughts, after the former Speech decl~rcd: And to be fure rfthere were another God befides him, he mufi needs know tt. F'or, r. He that ts God, knows all that are, ifthey be exifl:ent; and therefore ifthere were another,hemufi needs be privy to it. Elpecially, 2. Another God : for if there were another God, he mull: be Immenfe in Extent of Being, and lo take up fo much room for that his Being to dwell in, as he could not hide nor conceal himfi:lf from this one God, nor !cape the Omnilcience of his Eye, who is the true God. And, 3· Another God would have been his Compeer for our true God his God·head, the Rival– lhip would have been for no lefs. Such is ~be Interefl: ofthe very God in this mat. ter,that his Jealoufy, (who profefferh ofhimfelfthathe is a jealous God in point ofWor{hipping him as God, otherwife than he bath appointed); his Jealoufy, 1fay, would have rifcn to the heighth ofit, and have p~ovoked him to have feen· to that, and to have fearched out that of all things el!e. To have an Equal, (Pompeiluve parem) a Corrival for tbe God·head, would have detraaed from the Glory of him, who bath C. id it, I wiU not give my Gluryto another, !fa.42. 8. Sole Dominion is the Effemial Point to every one that is a Monarch; and God's Glo– ry and Blellednefs lies in that very Point of foie Dominion: and therefore you find thefe two conjoined, viz. God's Bleffednels and Sovereignty, who is the bleffcdandonly Potentate, (faysPau/ofhim) I Tim. 6. I5· You may therefore well believe him, and take it upon his Word, when he fpeaks it in this manner, upon his Knowledg; I k._11ow not a11y. · We need not feek out many Reafons : one God, and one fufficient Reafon for it is enough ; and that is fufficient, which bath been in a manner mentioned al· ready before: That there is no Room, or Space for two fmmenfe Beings, divers from each other. When therefore God C.ys, in !fa 63. 3· There i1 none with me, his meaning mufi be the fame with this, in I Cor. 8. 5· There i1no other God b11t one, i.e. no God divers from him. The God·head is but one, yet the Perfons in this one God-head are more than one. We may faftly fay of each Perfon, as of the Father, that He i1 God, and likewife of the Son, that He i1 God, and of the Holy Gholl, that He i1 God. And that there are three,each ofwhom is God, but fl:ill it is but one and the fame God for Nature, and that Onenefs, I Joh. 5.8. in and by which the three are faiJ to be one, is that they all three are one God alike. The God·head is but one, and we rnufi be wary offaying there at'e three Gods, that would found at leafl: too mnch,as ifthere were one God diverfe from the other; whereas one and the fame God•head is in all, and each of the three you may fay it ofeach thrice over, the Father is God, the Son is God, &c. Bu; that there are three Gods,founds harlh, and iscondemned by Scripture-Language, )"Ca by the Text: There are many Gods, b11t to 1u bHt one. And the Reafon ofit is his Infinitenefs for Perfet!ion,as wellias his Immenfity: for he comprehends all Perfea1ons w11hm h1mfelf, or elfe he were not Infinite and his Bleffednefs confifl:s in it, fo that there cannot be a God diverfe from him: felf. CH }..P.
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