Archibald Alexander · 4 of 38

Chapter IV. 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. There 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 rational 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 absurd and impossible conception. There is, however, 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 creation, there is a beautiful consistency, and mutual 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 liberty is essential to a system in which creatures render a voluntary obedience to their Creator. If there had been no possibility of sinning, there could have been no such thing as virtue, or moral excellence.

But again, what is often called evil, arises necessarily 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 building; and all the appearances would be the same, as if only one person were concerned. Let this be granted, and yet we may assert, that reason cannot furnish the shadow of an argument 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 further 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 light on the subject, it is altogether in favour of the doctrine.

Let us then attend to the clear, unequivocal declarations 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." I Cor. viii. 6. "God is one." Gal. iii. 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.