II. The unity of the Godhead. Scripture is very express in asserting this: thus it is said, _The Lord our God is one Lord_, Deut. vi. 4. and, _I, even I, am he; and there is no God with me_, chap. xxxii. 39. and, _The Lord he is God; there is none else besides him_, chap. iv. 35. and elsewhere, _Thou art God alone_, Psal. lxxxvi. 10. And this is a truth, not barely founded on a few places of scripture that expressly assert it, but it may be deduced from every part thereof; yea, it is instamped on the very nature of man, and may be as plainly proved, from the light of nature, as that there is a God; and every one of the divine perfections, which were particularly considered under the last answer, will supply us with arguments to confirm our faith therein: but that this may farther appear, let it be considered, 1. That the idea of a God implies that he is the first cause of all things, in which respect he is opposed to the creature; it follows, therefore, that he was from all eternity. Now there can be no more than one being, who is without beginning, and who gave being to all other things, which appears from the very nature of the thing; for if there are more Gods, then they must derive their being from him, and then they are a part of his creation, and consequently not gods, for God and the creature are infinitely opposed to each other: and since there is but one independent being, who is in and of himself, and derives his perfections from no other, therefore there can be but one God. 2. There is but one being, who is the ultimate end of all things, which necessarily follows from his being their Creator; for he that produced them out of nothing must be supposed to have designed some valuable end hereby, which, ultimately considered, cannot be any thing short of himself, for that is inconsistent with the wisdom and sovereignty that is contained in the idea of a Creator; therefore he is said to have _made all things for himself_, Prov. xvi. 4. and consequently the glory that results from thence is unalienable, and so cannot be ascribed to any other God; therefore to suppose that there are other gods, is to ascribe a divine nature to them, divested of that glory which is essential to it. And to this we may add, that if God be the ultimate end of all things, he is to be glorified as such, and all worship is to terminate in him; and we must proclaim him to be our chief good, and only portion and happiness, which is plainly inconsistent with a plurality of gods. Besides, he that is the object of adoration must be worshipped, and _loved with all our heart, soul, strength, and mind_, Luke x. 27. our affections must not be divided between him and any other. Therefore since man is under a natural obligation to give supreme worship to him, it follows that there is no other God that has a right to it, and therefore that he is the only true God.