THE UNITY OF GOD.

THE existence of God is the foundation of religion. He is the Author of all other beings. He supports all the works of creation. His will is the law of his creatures. His law is not established by an arbitrary decree; but it is founded on those principles of moral fitness, which are coincident with the relationship of beings; and which are immutable. To do justly, and to love mercy, and to walk humbly, did not become duties because they were required; but they were required because they were duties. Had there been no God, there would have been no beings; no relationship between beings; no moral fitness connected with such relationship. But as there is a God, and he is the Author of all creatures, he is the foundation of the connexion subsisting between beings; he is the foundation of the principles of moral right which are inseparable from such connexion. Agreeably to the nature of his creatures, and agreeably to his own holy nature, he formed a system of religion. He established in human nature a perceptibility of the divine Existence; and implanted in the soul a sense of moral obligation.

Mankind are conscious of responsibility. They perceive that they did not originate themselves; their possessions; their privileges; their enjoyments. They perceive that the Being, who made these communications, has a just claim on them; and that they are under a correspondent obligation. This general sen

timent of responsibility was impressed upon the mind by the Creator; and proves that he is not only the Author of a system of religion; but proves that he is the Author of religious sentiment in the heart.

The opinions which men form of God, give a decisive character to their religious system. If they form correct ideas of his nature, character, government and offices, they form, generally, correct ideas of the whole system of religion. If they have incorrect ideas of the Deity, they are generally defective in their religious sentiments. If they believe that he is the only living and true God, they believe that he alone is entitled to religious homage. If they have exalted ideas of the divine nature, they have humiliating conceptions of humanity. If they believe divine sovereignty, they believe human dependence. If they believe that God is the only Savior, they trust only in him. On the other hand, if they believe there is a multiplicity of deities, they divide their religious homage among them. They practise idolatry. If they believe that God does not notice the affairs of mortals, they do not venerate the divine law; their hopes and fears are not excited by the promise, or threatening of retribution. The Heathen have generally, if not universally, believed the existence of a multiplicity of gods. They have ascribed to them various natures and characters; and they have varied their worship and service according to the ideas they had formed of their respective natures. To one they have offered the fruits of the earth. To another they have made presentations of indecency. To another they have offered human sacrifices; varying their offerings according to the supposed nature and pleasure of their deities.

Those, who believe Christianity is a divine revelation, form various ideas of God. This variety of sentiment upon this fundamental article of religion affects their creed through the whole system. The guilt of sin is measured by the dignity and holiness of that

Being, against whom it is committed. The value of the atonement is estimated not only by the evil of sin; but by the excellence and capacity of him, who made the sacrifice. The ideas formed of future reward and punishment correspond with the sentiments entertained of the Deity. Trace all human creeds, and it will be found that all their features take their peculiarities from the belief of the first article of religion.

It is of the highest importance, therefore, to form correct ideas of God. It is not expected that finite minds can form adequate conceptions of the divine nature; or of the infinitude of his attributes. But it is necessary to believe there is such a nature possessing such attributes. The deity is the basis of religion; and the opinion formed of him is the chief corner stone in a believer's creed.

In the formation of every argument it is necessary to lay down correct premises; because on them the conclusion depends. In every science it is necessary to have a knowledge of its first principles. These are the basis of the whole system. In the science of Theology, as in all other sciences, there are fundamental truths, which must be admitted or proved, before inquiries can be prosecuted with success. The most important of these, and which claims the first attention, is, the unity of God.

1. The first argument, which offers itself in proof of this truth, is, there appears to be no need of more than one God. In treating subjects philosophically it is correct to admit no more causes, than are necessary to account for the effects produced. One Being of almighty power is sufficient to create the world. One Being of infinite wisdom is sufficient to organize it, and form a constitution for its government. One Being of infinite goodness is competent to the administration of its laws. The same Being, who created, organized and supports one world, can multiply them to any extent he pleases. It is no harder to conceive

of infinite attributes residing in one Being, than to conceive of them residing in many beings. As all the effects, which are visible, or fall within the compass of human apprehension, may be traced to one Cause, possessing infinite perfections, there is no necessity of inferring more than one.

2. The unity of God is argued from the harmony and mutual subserviency of different parts of the world; and from the uniformity of its government. There is a just proportion between the various parts of the world. The elements are so adjusted, that one does not prevail against another. The globe is wisely balanced with earth and water. The spheres, which compose this system, are so exactly proportioned as to size and distance, that they perform their revolutions with the greatest precision. There is a remarkable correspondence and subserviency between the different parts of the world; between different classes of animals; and between the brutal and the intelligent creation. The face of the earth is agreeably and usefully variegated with hills and vallies. There is a happy subserviency between the atmosphere, earth, and water. The different parts of this system so correspond that they are mutually beneficial. The sun enlightens and warms the earth. The moon and the host of heaven, not only adorn the canopy of the skies, but they shed their milder rays. The regular succession of day and night promotes the growth of the vegetable kingdom; and affords a pleasing and refreshing variety to human nature. The rotation of the seasons is wisely calculated to bring forward and mature the productions of the earth, and to restore its wasted strength.

The vegetable world affords support to a great part of the animal kingdom. Every class of animals finds subsistence in its natural situation. Different species of animals are mutually useful. Some afford support to others. If the Author of nature had paused here; and had gone no further, his work might have ap

peared marvellously great, but he would have manifested no wise, nor important design. The vast apparatus of the natural world is calculated and appears to be designed ultimately for the use and enjoyment of man. The vegetable and animal part of the world afford their productions for his service, convenience and delight.

There is a uniformity of government in the natural world. The herb yieldeth seed after its kind. Every class of animals preserve their similarity of appearance, nature and habits. They also retain distinguishing peculiarities. Seed time and harvest, summer and winter, heat and cold, are established by a perpetual decree. If, from year to year, there be some difference in the time of productions, and some slight variations from the ordinary course of events, it does not militate against the uniformity of divine government; but it only proves that the world is governed by general laws. In all the works of nature, and in those laws which regulate the world, there appears to be only one design, the manifestation of divine excellence in promoting the happiness of hu

man nature.

Had there been two artists engaged in creating and organizing the world, it could not be expected there would be a perfect correspondence and subserviency of various parts. It could not be expected there would be a unity of design running through the whole system. It is not probable that two separate powers would perfectly harmonize in any one method of government. They would, undoubtedly have their favorite plans; and pursue their favorite courses. Consequently there would not be harmony between the different parts of the world; nor uniformity in the effects of their administration. Jealousy might rise between these rival sovereigns, and instead of uniting to promote harmony, uniformity and tranquillity through the system, they might throw the whole into commotion, and produce the greatest disorder. They