revivalists encourage, and necessarily require, the neglect not only, but the actual violation, of some of the most solemn and important duties of Christians. Those engaged in carrying them forward are absolutely obliged to abandon the proper business of life. Fathers must neglect the avocations by which alone they can provide for the wants of their families, without which they will become worse than infidels. Mothers must neglect the affairs of their households, and leave their small children to the care of others, perhaps of strangers, not merely for an hour or two, but day after day, and week after week! Now is it possible that measures which require such open violations of obvious and important duties, should not be pernicious in their tendency? I will only add, that modern revivals encourage false and injurious views of the nature of religion. They make it consist in an unreasonable devotion to outward forms and usages, and the experience of a mysterious change, of extravagant and undefinable inward feelings. Now such a religion can be of but very little use, if any at all. It lacks substance and tangibility, if I may so speak. It is plainly unsuitable for man as a social being. Such, in my own deliberate opinion, are the character and legitimate tendencies of modern revivals. I submit the subject, however, to those who may read my remarks. Let each one examine the matter carefully, and decide for himself. After viewing it in all its relations and influences, he will come, it is believed, to the same conclusion to which I have, viz. that all immoderate excitements of the passions on the subject of religion are, on the whole, of pernicious tendency; and that the better way to move and sanctify the affections of the human soul, is to enlighten the understanding by a knowledge of "the truth as it is in Jesus." S. S. ART. XXXII. The Goodness of God. It is a fact too little considered, that the character which men attribute to the divine Being, exerts a powerful influence in forming their own; and it is another fact not sufficiently thought of, that these characters give direction to human conduct, and afford us enjoyment, or produce wretchedness, according to their moral qualities. The truth of the foregoing statements may be illustrated, by considering the influence which the management of parents exerts in forming the dispositions of their children, and in giving direction to their habits, which are the sources of their happiness or misery. Those unfortunate sons and daughters who see continually before their eyes, in the temper, disposition, spirit, and conduct of their parents, examples of ferocity, unkindness, austerity, and bitterness, and who are governed by these evil properties, generally grow up in an assimilation of character with them. How little do such children love their parents! and how little do they regard each other! But those who in childhood and youth are favored with parents of a different temper and disposition, and are governed by the law of wisdom, prudence, and kindness, generally manifest the happy benefits of such examples in their characters and conduct. If we have clear and distinct views of the divine goodness, and keep before our eyes continually the bright example which that goodness furnishes for our imitation, it is reasonable to expect that the salutary effects will be manifested in the conformity of our dispositions, spirit, and conduct, to the example which continually lies before us. To present this example to the reader in such a manner as to secure its benefits, is the object of this short communication. To do this, a variety of methods might be employed; but that which seems the most natural, and as easy to understand as any, is to present a character which every one would approve in himself, or in a fellowcreature; and then ascribe this character to the divine Being in its infinite perfection, entirely free from all the weakness incident to dependent creatures. Circumstanced as we are, we want a friend; and we want this friend to be one who possesses wisdom, knowledge, and power, sufficient to accommodate us with all we need in every circumstance and condition incident to us. Now, if we could find a man possessing these qualities,— if we were fully satisfied that his good-will towards us was equal to his wisdom, knowledge, and power, we should feel perfectly safe in following his directions, and in living under his protection; and we should enjoy a confidence in him, and feel a love for him which would correspond with his whole character. But, if we should find that, in room of this good-will, the man was unfriendly and unkind in his disposition towards us, then should we view his whole character with dread and apprehension. His wisdom, knowledge, and power, in room of commending him to our confidence, would exert a directly contrary influence, filling us with fear and dread. Could we be satisfied that this unfriendly, unkind man was as deficient in wisdom, knowledge, and power, as he is in goodness, we should apprehend no evil from him ; and though we could have no confidence in him, nor feel any love or veneration for him, we should rest satisfied that he could do us no harm. Now, as every one acknowledges that the divine Being is infinite in his wisdom, knowledge, and power, could we all believe that his goodness towards all his creatures is equal to these acknowledged attributes, we could neither desire a better friend, nor withhold our confidence in him, or our entire love for him. But unbelief in this goodness unavoidably attributes to our Creator the worst character we can imagine, one more to be dreaded than any other which could be described. Limit the divine goodness where we will, we see an excess of wisdom, knowledge, and power, extending infinitely beyond the divine goodness, everlastingly employed in working evil! Nor can this evil work be considered of recent commencement. For, whatever God is now, he always has been; and therefore the designs of evil which now and forever are to employ all his wisdom, knowledge, and power, which reach beyond the limits of his goodness, have existed from all eternity, must have extended through all his works and ways, and has already produced evil effects corresponding with the infinity of those attributes whose exercise is not directed by goodness! And here another aw ful fact necessarily presents itself; for we see plainly, that to limit the goodness of God, is the same as to blot it out of existence; as no limited attribute can possibly belong to an infinite Being, or exist with attributes which are infinite or unlimited. We then come to the self-evident, undeniable conclusion that the goodness of God is coextensive with his wisdom, his knowledge, and his power; or that the attribute of goodness, which, though it may be esteemed lovely in man, has no existence in God! God is either good and wholly so, or he is evil and evil only. That the adorable and lovely attribute of goodness exists in God, we are in possession of indubitable proofs, and these without number. There is no one attribute, belonging to the divine Being, so often spoken of in the Scriptures as that of goodness. This fact only needs to be mentioned. All who are acquainted with the Scriptures will at once acknowledge it. The following declaration, made by God himself, may be quoted as a sample, according with which hundreds of other passages may be found: "And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth." (Ex. xxxiv. 6.) One more passage is here presented, on account of its extensiveness: "The Lord is good to all, and his tender mercies are over all his works." (Ps. cxlv. 9.) This declaration is in evident accordance with a preceding conclusion, in which it is stated that the divine goodness is coextensive with the wisdom, knowledge, and power of God, or that goodness does not belong to him. If God is good to all, and if his tender mercies are over all his works, it is fully evident that he exercises no wisdom, nor knowledge, nor power, but in accordance with goodness. Another full proof of the goodness of God, we have in the known fact that goodness is found in ourselves. If we are careful in our examination, we shall see that there is no attribute which we ascribe to our Creator which we do not find to exist, in a degree, within ourselves. We have a degree of wisdom. And although this property is in us very limited, yet we find it extensively useful. In our Creator, we believe it is infinite. We have some knowledge. And although this knowledge in us is small, yet it is of no inconsiderable benefit to us. In God, we believe that knowledge is unlimited. We have some power. And although power in us is very circumscribed, we find it of great use. In God, we believe power to be unbounded. So, likewise, there is goodness in us. And, although this goodness in us is imperfect and limited, it is extensively useful. In our Creator we have reason to believe that goodness is infinite. Now, as these several properties in us are found to be of benefit to us, so we know that it was goodness in God to bestow them on If our Creator did not possess these principles, he could not have imparted them to his creatures. us. - - We There is one fact, which perhaps is little thought of, which, if properly considered, furnishes us with a convincing proof of the unbounded goodness of our Creator; and that is, that goodness in us is the most extensive principle in its operations, of any of which we are possessed. When we are undisturbed, when our passions are quiet, -when no conflicting interests agitate our minds, there are no wants in any of our fellow-creatures which we would not relieve, if the relief was no inconvenience to us. This favor which we might feel willing to confer, might lie beyond our means. might be too wanting in wisdom, in knowledge, and power, to grant what our goodness would readily bestow. This goodness, which extends beyond the other properties we possess, is to us the gift of God, and the greatest likeness of himself which he has given us. It is worthy of notice, that even those among us who, in consequence of erroneous education, are in the habit of limiting the divine goodness, are loath to have us doubt the extensiveness of their own! But how can we reasonably believe that the Creator has made a being who is better than himself? or that he has given to his creature more goodness than he possesses? |