The sum of sacred divinity briefly & methodically propoundedThe summe of sacred diuinitie briefly & methodically propounded

Secondly, That there is nor can be but^{1 2}one God, for there can be but one only thing infinite, one only to exist of and by it self, and to give existence unto all other things. Mans nature, because it is imperfect, doth therefore admit composition, and because it is finite, may in part communicate it self. Whence it cometh, that John and Peter, and every singular man differ one from another in their essence and nature, because the whole humane nature is not, nor cannot be in each of them, but is part in one, and part in another, and therefore they are many men. But God, because he is a most single and perfect, and infinite essence, to whomsoever he communicateth his nature (as he hath before all times, to his Son and holy Spirit) must needs communicate the same wholly, and perfectly, and infinitely. So as there can be but one God: for if there be many, one must differ from another in having that the other hath not: so can they not be perfect, much less can they be perfection it self, perfection being that which both is perfect of it self, and giveth perfection to all other things. But being many gods, if one should give perfection to the other, that other were not God. For he had not his God-head of himself, if all had of themselves, none should give to other: so none of them were God. And infinite how can that be, which is distributed among many: for where there be many, all must be circumscribed, because, where one is, there cannot be the other. But our God is such a one as filleth Heaven and Earth, and cannot be circumscribed, therefore in travelling with a multitude of gods, they bring forth no God at all.

Secondly, That there is nor can bee but^{1 2}one God, for there can bee but one onely thing infinite, one onely to exist of and by it selfe, and to giue existence vnto all other things. Mans nature, because it is imperfect, doth therefore admit composition, and because it is finite, may in part communicate it selfe. Whence it commeth, that Iohn and Peter, and euery singular man differ one from another in their essence and nature, because the whole humane nature is not, nor cannot bee in each of them, but is part in one, and part in another, and therefore they are many men. But God, because he is a most single and perfect, and infinite essence, to whomsoeuer hee communicateth his nature (as hee hath before all times, to his Sonne and holy Spirit) must needes communicate the same wholly, and perfectly, and infinitely. So as there can be but one God: for if there be many, one must differ from another in hauing that the other hath not: so can they not be perfect, much lesse can they be perfection it selfe, perfection being that which both is perfect of it selfe, and giueth perfection to all other things. But being many gods, if one should giue perfection to the other, that other were not God. For hee had not his God-head of himselfe, if all had of themselues, none should giue to other: so none of them were God. And infinite how can that be, which is distributed among many: for where there be many, all must be circumscribed, because, where one is, there cannot bee the other. But our God is such a one as filleth Heauen and Earth, and cannot be circumscribed, therefore in trauelling with a multitude of gods, they bring forth no God at all.