his works in the best possible manner. His perfect goodness keeps all his perfections in perpetual motion, and makes him the most active being in the universe. He is neither weary, nor slumbers, nor sleeps. His goodness moves him to do every thing possible to be done, to govern the whole intelligent creation in the wisest and best manner. He is actively concerned in all the good that is done in every part of the universe. He guides the hands and hearts of all his creatures, in all the good they do, whether intentionally or unintentionally. Notwithstanding the stupidity, ingratitude, and disobedience of multitudes of his intelligent creatures, his goodness prompts him to pour down the blessings of his providence upon them, in constant, copious streams. He satisfies the desires of every living ereature, and fills the hearts of all mankind with food and gladness. He bestows as many and as great favors upon this ungrateful world, as it is morally possible for him to bestow. He treats every individual creature as well as the good of his great system will allow. His perfect goodness regards the whole more than the parts of his moral system, and moves him to govern individuals in subserviency to the good of his whole family in heaven and earth. Though the goodness of God moved him to do good in the works of creation, yet it has moved him to do unspeakably more good in the works of providence. God has been doing good every moment, and in every part of the universe for nearly six thousand years, and it will move him to do good to the end of time.

4. The perfect goodness of God will move him to make the intelligent universe as holy and happy as possible, thro' the interminable ages of eternity. He will do as much good to his creatures as it is possible, in the nature of things, he should do. His power and wisdom will always be under the constant influence of his pure, permanent, universal, and perfect benevolence. He will never be less able, or less disposed, to do good in time to come, than in times past. He has formed the best method to do good forever, and he is able to do all the good that he determined to do from eternity. He has all his creatures under his control, and can employ them all to promote the general good of the universe. God can no more cease to do good, than he can cease to be good ; and he can no more cease to be good, than he can cease to exist. The good which God has done, bears no more proportion to the good he will do, than time bears proportion to eternity. He means to make all his goodness pass before the eyes of all his intelligent creatures. And this cannot be done in an limited period of duration.

From the view we have taken of divine goodness, we are presented with several serious reflections.

1. Since the perfect goodness of God always moves him to do that which will promote the highest good of the universe, it may be as consistent with his goodness to make men miserable in the future state, as in this life. In this life, we know it is consistent with divine goodness to inflict great evils upon mankind. And why may not God, in perfect goodness, inflict evils forever upon human beings? If it be said that God inflicts evils in this life to promote greater good, for the same reason, he may inflict eternal misery upon men in the future existence. The Bible represents temporal evils as preludes to eternal. Sodom and Gomorrah are set forth for an example, suffering the vengeance of eternal fire." God plainly teaches us in his word that there are good reasons why he should show his wrath and make his power known upon the vessels of wrath fitted to destruction. Though God has no pleasure in the death of him that dieth, yet he may, in the exercise and expression of perfect goodness, inflict upon many of mankind the pains of endless death and despair.

2. All the objections which mankind make against any part of the divine conduct, arise from the depravity of their hearts. Their eyes are evil because he is good. As God always acts from pure and perfect goodness, every objection that sinners make against him arises from that bitter and malignant enmity which hates and opposes perfect and infinite goodness. If they object against the decrees of God, they object against his goodness. For the decrees of God are as holy, just and good, as his character, which consists in love. If they object against the agency of God, they object against his goodness. For though God works all things after the counsel of his own will, his agency in creating, preserving, and governing all things, is the exersise and expression of pure and holy love. If sinners object against God's placing Adam as the public head of mankind; if they object against his bestowing greater blessings upon some nations or families, or individuals, than upon others; if they object against his saving one part and destroying the rest of mankind-they do object against his goodness. For God is good, and does good in all his decrees and conduct. The truth is, mankind would have bad reason to object, if God had, in one instance, either acted or decreed to act in a manner different from what he has done.

3. It is owing to the knowledge, and not to the ignorance of sinners, that they hate God. Their hearts would never

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rise against God, unless they perceived that his perfect and infinite benevolence was wholly opposed to their total selfishness. While they are totally selfish, the more clearly they perceive the glory of divine goodness, the more will their hearts rise against God. Of the Jews, Christ said—" They have both seen and hated both me and my father." As the conviction of the goodness of God in his decrees, conduct, law and gospel, shall increase in the consciences of sinners, their hatred of God will increase. In the clear sight and deep sense of divine goodness in the salvation of the elect and the damnation of the non-elect, the reprobate will weep and wail and gnash their teeth for ever. A conviction of the perfect rectitude and benevolence of their Creator, in all things, will never lessen, but always increase the bitterness and violence of their enmity against God. Sinners hate God for his goodness. And the more they know of the motives of his conduct, the more will they hate him for his love.

4. Men must be good themselves, if they would truly see and enjoy the goodness of God. "Blessed are the pure in heart, for they shall see God." But without holiness, no man can see the Lord. A person must feel as God feels, before he can taste and see that the Lord is good. All the darkness and misery of sinners arises from their total selfishness. It is because their eye is evil, that their whole bodies are full of darkness. Their ignorance of divine goodness is not speculative, but moral. While their hearts are wholly selfish, they have no communion with the fountain of living waters.

Rational creatures must be holy, before they can love that being who is good and doeth good, and whose tender mercies are over all his works. But such creatures as are holy behold the goodness of God in all his ways. With the Seraphim, thy cry one to another, saying- Holy, holy, holy is the Lord of Hosts; the whole earth is full of his glory.' Con. Evangelical Magazine,

DISMISSION OF THE REV. DR. BACKUS. At a special meeting of the South Consociation of Litchfield county, convened by letters missive from the last moderator of the Consociation, at the house of the Rev. AZEL BACKUS, D. D. in Bethlem, November 3, 1812—

PAPERS relating to the appointment of the Rev. Dr. BACKUS, to the office of President in Hamilton College, in the state of New York, and requesting his dismission from the Church and Society in Bethlem, to take charge of that

institution, were laid before the Consociation. The Church and Society, by their respective committees, appeared before. the Consociation, to oppose the removal of Dr. Backus, from his pastoral relation to them; and both they and Dr. Backus, mutually submitted this important subject to the deliberation and decision of the Consociation. The Committees of the Church and Society were fully heard as to their objections to granting the request of the Trustees of Hamilton College.

In their deliberations the Consociation considered themselves authorized and bound to do that, which, in their opinion, will best promote the general welfare of the church of Christ; that, though it be in no case lawful to do a moral evil that good may come, yet that the government of God is often administered upon the maxim of permitting partial natural evil, to promote a greater good.

In attempting to ascertain the general interest of the Church, we have not been inattentive to the particular state of this people-their attachment to their pastor-the pain that he and they must endure in case a separation should take place the dangers attending a vacant state—and the dificulties of a resettlement. We have weighed our own attachment to Dr. Backus-our great need of his talents and experience, in this Consociation. Nor have we disregarded the peculiar providence of God in removing so many pastors of churches in this vicinity, in so short a time, or the general interest, which our State has, at such a day as this, in the talents, piety and influence of her distinguished sons.

On the other hand, fidelity to our Lord and his cause demand that we weigh with equal impartiality, the reasons in favor of his dismission; and here we could not overlook the vast importance of Colleges generally, in forming the characters of chief influence, both in Church and State, and in giving a decided character to the laws, institutions, religion and morals of a people.

We were united in the opinion that Ministers are the proper persons to preside in such institutions, both as friends of piety, and as possessing from experience, that minute and practical knowledge, which is so important in preparing men for active life. And it appeared to us no less evident, that, ordinarily, presidents of this description, must, of course, be settled ministers-men of age and experience, and of such talents, piety, and estimation among the people, and in the ehurches, as to make their removal in many respects. painful; which brought us to this conclusion :-That our churches must be called upon to make sacrifices occasionally, of per

sonal attachments and interests, for the support of these important seminaries; for we could not hesitate to believe, that the interest of a College is more important than the interest of a single Church, if one or the other must be sacrificed.

But we, by no means, consider the alternative in this light. Colleges must be ruined, and the community must be injured, if they have not good Presidents; while the Church that makes the sacrifice, may not be injured at all; or if at all, not so much as to balance the greater amount of general good obtained by the removal.

The weight of these general reasons was increased, by the local situation of Hamilton College. In the heart of a great state and flourishing population-liberally patronized by the Legislature and by charitable individuals certain to be established, and to be the engine of great and lasting good, or great and lasting evil, to the church of God-surrounded by churches which were founded by our missionaries, and which have been nurtured by our prayers and charities, and formed of emigrants from our churches, and their children, retaining their love of New-England, its habits and institutions, and earnestly desiring this College, and such a President, to help them in laying the foundations, which shall extend the religion and the institutions of New-England, thro' that vast and important region. And considering the endowments of that College, and the qualifications of Dr. Backus, and the unceasing supplications of Churches and Ministers in this state, and in that region for its prosperity, we cannot consider it a doubtful experiment, but as affording as reasonable a prospect of future usefulness, as can attend, ordinarily, any efforts to do good; and in this expectation, we are much confirmed by the special interposition of God, at this day, to succeed, unusually, all exertions made to extend his church, and to bless the world.

And, while in our opinion, Dr. Backus is eminently qualified to preside in that institution, we feel it to be of vast importance, that the foundations of that College should commence under the auspices of such a man; it being so much easier to begin right, than to rectify a bad beginning. To us also, the hand of God seems apparent in the endowment of such an institution, and uniting the hearts of so many worthy characters in the choice of our worthy friend and brother.

We cannot but look also. with anxiety to the uncertainty and difficulty of another election, which we think cannot be expected to be more judicious, or to make less inconvenience to the churches.