CHAPTER IV.

THE IDENTITY OF GOD.

The Identity, Individuality and Infinite Personality of God, the Almighty Creator, is the great underlying, fundamental truth of all truths; the only basis of religious belief which can be established by thorough analysis in the light of scientific, logical and scriptural demonstration.

If we refer to our reason, the question,-"What is the Creator, the Causer of all causes?" we cannot form any conclusion or idea outside of these five,viz. He must be either the Universe, a Power, a Law, a Principle, or an Identity. To these, may be added the hypothesis that He is non-existent ; that is to say, "there is no God." We strictly believe and teach, that God is an Identity, an Individuality, and Infinite Personality; this is our positive point. That He is neither the Universe, a Power, a Law, a Principle, nor non-existent, forms our negative point.

We will first take each division of the negative point separately, and prove its impossibility, after which, the positive point will be considered, and proved conclusively. God, the Alighty Creator, is not the Universe, for the following five reasons, viz.:

First. The Universe is not God, because no participation of qualities common to the whole, is

found in it; that is to say, if we take the various parts of that huge body which is supposed to be God, we will find that each part of it differs from the others, in some qualities. For example, the sun differs from the moon; the earth from the comets. If we examine the various substances of which our planet is composed, the material elements which we can perceive and analyze by our senses, we discover that each element varies from all the other elements, in its qualities; also that in each terrestrial division or kingdom, are found many points which differentiate it from the others. Man does not possess the qualities of a tree; the apple those of gold; nor iron those of a horse. If it be a true supposition, that the Universe is the body of God, the natural and rational conclusion must be, that each particle of that body, possesses all the attributes of the whole, otherwise He cannot be absolute perfection. God is absolute perfection, and every part of Him must possess all His qualities. A drop from the ocean, will be found to contain all the qualities of the waters of the ocean. As God is perfection, He must be homogeneous, hence the Universe, which is not homogeneous, cannot be God.

Those who teach that everything in existence is a spark of God, or a part of Him, and that this spark requires a "long procession of ages and cycles to accomplish its Karma, in order that it may regain its original condition," ignore reality, and do not reason deeply enough to reach the truth. But suppose we admit this theory, tak

ing man, the highest among known creatures, as an example. We must conclude, that, if man is a spark of God or a part of Him, man must necessarily have all the qualities of God. If we take a small piece from a large lump of salt, we find that the small piece has all the qualities of the large lump, and does not require a "long procession of years and ages" of development, to accomplish its return to the nature of the large lump. Thus we see, that this process is ridiculous and unreasonable, for it is neither necessary nor possible to resalt the salt. If we make the same proposition concerning the lower animals, the vegetables and minerals, endeavoring to show that they are a part of the essence of the Great Being who is absolute perfection in knowledge and wisdom, the conclusion must be still more ridiculous and impossible. From this reasonable basis, we are obliged to reject the theory that God is the Universe. or the Universe God.

Second. Where there is division, there can be no perfection. There is, for instance, an entire separation and distinction between the essences of soul and matter. Therefore, if the Universe be God, He is divided, and, as division implies weakness in essence and power, it necessarily proves, that He is not the Universe, since He is perfection and cannot be divided. We must remember, that to perfection, nothing can be added, nor can anything be taken from it. Many who claim to be advanced thinkers, have left the orthodox church, renouncing its doctrine of the Trinity. They

reason correctly, that God cannot be divided and that Three cannot be One, yet, at the same time, are willing to believe that there is a germ of Deity in every soul, thus dividing God into millions of atoms, while refusing to believe that He can be divided into three personalities. Their case is similar to that of the individual, who, finding himself standing under a leak in the roof, moved outside and stood cheerfully under a waterspout.

Third. Where there are degrees, there is deficiency, and no perfection. A cursory examination of the surrounding existence, will suffice to show us plainly, that the Universe is composed of things varying in degree. The mineral and vegetable kingdoms are dull and inanimate; the animal kingdom, in its wide classification of species, from lower to higher, possesses varying proportion of intellect and power of understanding; while human beings, the highest intelligent form of which we have knowledge, are endowed with soul faculties for great purposes and possibilities. God cannot be partly dull and partly intelligent; partly animate and partly inanimate. If this were true, He would not be perfection; consequently the proposition that God is the Universe, is utterly untenable.

Fourth. If the totality of the Universe be God, there necessarily must be an affinity of sensation connecting the different component members of that whole. It is impossible, however, from observation of objects around us, to find any such connecting sensation, between either the various classes and divisions of these objects, or between the dif

ferent members of these classes and divisions. There is evidently no connection of feeling or sensation, between a man and a horse or dog, or even between two men; for, while the first man may be thinking of America, the thought of the second may be centered upon Africa, and neither cognizant of the mind of the other. This shows

that they are not members of a universal God. Admitting such a supposition, we must conclude that every thought, idea, movement, action and change, must be felt by every member throughout the entire Universe. An injury to the finger, affects, through sympathetic nerve fibres, the whole body, so, also, if the Universe be God, every object therein would participate in the sensation which follows the injury to the finger.

Fifth. The strongest, most convincing proof in opposition to this belief, is, that from nothing, nothing can come. According to all logic, science and natural law, there must be a Causer for everything, and, as the Universe includes everything, there must be a Causer for the Universe, and that is the Causer of all causes,-the Almighty Creator. Who will say that man, although the highest of creation, created his own soul, or put that soul into existence? Admitting even the possibility of this, we know, that however he may desire to remain here, it cannot be; he may not delay his departure, but must inevitably obey the summons of death, plainly showing that his existence here, is not in his own hands. If the highest of creatures cannot control this, it is evident that the lowest cannot.