UNITY OF GOD.
UNITY OF GOD.
The idea of God is forced upon the rational mind,
to enable it to account for the innumerable marks
of design manifest in the universe ; but there is no
necessity to suppose more than one great First Cause,
to account for every thing, Tliere is, therefore,
nothing in reason, or in the works of nature, which
would lead to the conclusion that there are more
Gods than one. Indeed, the very supposition of
more Gods than one shocks and confounds the ra-
tional mind. If we were capable of comprehending
the subject, it is more than probable that we should
see that the existence of two infinite beings is an ab
surd and impossible conception. There is, howevei,
no need to resort to metaphysical arguments ; the
harmony of the laws of the universe indicates one
mind — one counsel. The existence of evil led some
of the ancients to adopt the theory of two eternal
beings ; but if that were true, we should find two
systems of laws in the universe ; and a continual
interference and collision between them ; whereas,
the laws of matter, even as far as the planets and
stars, are uniform. Between all the parts of crea-
tion, there is a beautiful consistency, and mutua.
relations, which show, that as the Author of the
universe is infinite in knowledge and power, so He is
One.
And as to the existence of evil, moral and natural,
it can be accounted for by the liberty of action with
which man and other moral agents were endowed ;
which hberty is essential to a system in which crea-
tures render a voluntary obedience to their Creator.
If there had been no possibility of sinning, there
could have been no snch thing as virtue, or moral
excellence.
But again, what is often called evil, arises neces-
sarily from the limited nature of creatures; and
especially when the plan includes a scale of being,
descending from the highest to the lowest. Every
species, as you descend, is less perfect than those
above it. Such a gradation involves necessarily the
evil of partial defect. But properly speaking, this
is no evil ; every thing in the universe is good in its
kind ; but there is no absolute perfection but in God
alone — " None is good but God."
We do not assert that the argument for the unity
of God from reason is absolutely demonstrative ; as
it might be alleged, that two or more beings, wise,
powerful, and good, might be united in counsel, in
the plan of the universe and the works of creation ;
just as several men might agree upon a plan of a
temple or other buildmg ; and all the appearances
would be the same, as if only one person were con-
cerned. Let this be granted, and yet we may assert,
that reason cannot furnish the shadow of an argu-
ment in favour of a plurality of Gods. As far as
she sees and speaks, her voice is in favour of the
divine unity.
We feel less concerned to insist on any thing fur-
ther as evident from the light of nature, because
the doctrine is clearly revealed, and repeatedly
taught in the Sacred Scriptures. All that we deem
it important to establish on this point is, that reason
teaches nothing contrary to the unity of God ; and
so far as she sheds any hght on tlie subject, it is aho-
gether in favour of the doctiine.
Let us then attend to the clear, unequivocal decla-
rations of the Bible. " Hear Israel, the Lord thy
God is one Lord." Deut. vi. 4. "The Lord He is
God, there is none else beside Him." iv. 5. " Thou
art the God, even thou alone of all the kingdoms of
the earth." 2 Kings xix. 15. " Thou, even Thou
art Lord alone." Neh. ix. 6. " Thus saith the Lord
the King of Israel, and his Redeemer the Lord of
hosts ; I am the first, and I am the last ; and besides
me there is no God." Is. xliv. 6. " Is there a God
besides me? yea, there is no God, I know not any."
8. " And this is eternal life, that they know thee
the only true God." John xvii. 3. " But to us there
is but one God." 1 Cor. viii. 6. " God is one." Gal.
ill. 20. " Thou believest that there is one God ; thou
doest well." James ii. 19.
It would be easy to multiply texts in confirmation
of this doctrine, but these are sufficient. Indeed, no
one who admits the Bible as authority, can doubt on
this subject ; and consequently, the fact is, that Jews
and Christians have received the Unity of God as a
fundamental truth.
The idea of God is forced upon the rational mind,
to enable it to account for the innumerable marks
of design manifest in the universe ; but there is no
necessity to suppose more than one great First Cause,
to account for every thing, Tliere is, therefore,
nothing in reason, or in the works of nature, which
would lead to the conclusion that there are more
Gods than one. Indeed, the very supposition of
more Gods than one shocks and confounds the ra-
tional mind. If we were capable of comprehending
the subject, it is more than probable that we should
see that the existence of two infinite beings is an ab
surd and impossible conception. There is, howevei,
no need to resort to metaphysical arguments ; the
harmony of the laws of the universe indicates one
mind — one counsel. The existence of evil led some
of the ancients to adopt the theory of two eternal
beings ; but if that were true, we should find two
systems of laws in the universe ; and a continual
interference and collision between them ; whereas,
the laws of matter, even as far as the planets and
stars, are uniform. Between all the parts of crea-
tion, there is a beautiful consistency, and mutua.
relations, which show, that as the Author of the
universe is infinite in knowledge and power, so He is
One.
And as to the existence of evil, moral and natural,
it can be accounted for by the liberty of action with
which man and other moral agents were endowed ;
which hberty is essential to a system in which crea-
tures render a voluntary obedience to their Creator.
If there had been no possibility of sinning, there
could have been no snch thing as virtue, or moral
excellence.
But again, what is often called evil, arises neces-
sarily from the limited nature of creatures; and
especially when the plan includes a scale of being,
descending from the highest to the lowest. Every
species, as you descend, is less perfect than those
above it. Such a gradation involves necessarily the
evil of partial defect. But properly speaking, this
is no evil ; every thing in the universe is good in its
kind ; but there is no absolute perfection but in God
alone — " None is good but God."
We do not assert that the argument for the unity
of God from reason is absolutely demonstrative ; as
it might be alleged, that two or more beings, wise,
powerful, and good, might be united in counsel, in
the plan of the universe and the works of creation ;
just as several men might agree upon a plan of a
temple or other buildmg ; and all the appearances
would be the same, as if only one person were con-
cerned. Let this be granted, and yet we may assert,
that reason cannot furnish the shadow of an argu-
ment in favour of a plurality of Gods. As far as
she sees and speaks, her voice is in favour of the
divine unity.
We feel less concerned to insist on any thing fur-
ther as evident from the light of nature, because
the doctrine is clearly revealed, and repeatedly
taught in the Sacred Scriptures. All that we deem
it important to establish on this point is, that reason
teaches nothing contrary to the unity of God ; and
so far as she sheds any hght on tlie subject, it is aho-
gether in favour of the doctiine.
Let us then attend to the clear, unequivocal decla-
rations of the Bible. " Hear Israel, the Lord thy
God is one Lord." Deut. vi. 4. "The Lord He is
God, there is none else beside Him." iv. 5. " Thou
art the God, even thou alone of all the kingdoms of
the earth." 2 Kings xix. 15. " Thou, even Thou
art Lord alone." Neh. ix. 6. " Thus saith the Lord
the King of Israel, and his Redeemer the Lord of
hosts ; I am the first, and I am the last ; and besides
me there is no God." Is. xliv. 6. " Is there a God
besides me? yea, there is no God, I know not any."
8. " And this is eternal life, that they know thee
the only true God." John xvii. 3. " But to us there
is but one God." 1 Cor. viii. 6. " God is one." Gal.
ill. 20. " Thou believest that there is one God ; thou
doest well." James ii. 19.
It would be easy to multiply texts in confirmation
of this doctrine, but these are sufficient. Indeed, no
one who admits the Bible as authority, can doubt on
this subject ; and consequently, the fact is, that Jews
and Christians have received the Unity of God as a
fundamental truth.
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