Page images
PDF
EPUB

ing or proving, that I love my own existence and happiness, does not prove that I am pleased with either the existence or happiness of other beings.

Some may object and say, all this is mere assertion without proof. If what has been said be not satisfactory, the following ideas are offered for further conviction.

If from God's love to himself, love to other beings may be inferred-then it will follow, that he loves all created, intelligent beings. If he must love another being because he loves himself, for the same reason he must love all beings. But what does love to other beings imply? It is generally granted, that benevolent affection to a being implies union of heart to his happiness-his highest good. There is no propriety in our desiring or seeking the happiness of devils; or, in other words, extending benevolent affection to them :—because we are assured that their happiness is inconsistent with the greatest general good. Hence, if Deity seek the highest good, he has no union of heart to the happiness of those, whose happiness is inconsistent with the greatest good. But if, from love to himself, love to another may be inferred, from the same proposition the same inference will follow, that he loves all intelligent creatures; or his heart is united to their happiness, and accordingly all will be saved. But this will not be granted by those, who believe in the doctrine of endless punishment. Consequently love to others cannot be inferred from the love God has to himself; nor any argument from this source be adduced to establish his moral perfection.

If benevolence, or moral goodness consist in love to one, individual, infinite existence, and does not imply love to any other distinct, individual existence; it is granted, that if any being be infinite and love himself, he is benevolent. But it is easy to see, on supposition it were necessary to the perfect happiness of such infinite being, that all others should suffer endless misery, this would be the final portion of all. For it is too evident to be denied, that if a being love himself, he will pursue the measures nesessary to his greatest happiness. Hence from the principle, that God loves himself, it cannot be inferred that his heart is united to the happiness of one intelligent creature. If this can be proved, the proof must be contained in some other arguments.

Some say, that moral goodness consists in love to the highest good; and then argue thus-God is infinitely happy, this is the highest good-he loves himself, his own infinite happiness-this is love to the highest good, therefore he is benevolent. Here I would ask, why did God create intelligent

beings? Could he not be infinitely happy without their existence? If the answer is given in the negative, I ask, in what view is their existence necessary to his happiness? Does he feel any pleasure in contemplating their existence; separate from all ideas of their happiness or misery? If not, is it from their misery, or happiness, he derives that pleasure, which is necessary to his infinite happiness? Till it is proved, that their happiness, or, in other words, that the happiness of others in itself is a source of his delight, is there any evidence that he rejoices in the happiness of any of his creatures? But is it not evident from what has been offered, that from love to himself, which, in the view of many, is love to the highest good, union of heart to any other being cannot be inferred? If not, it still remains an enquiry, (on the principle we are opposing) why did God create a race of intelligent beings?

From the terms, the highest good, public interest, &c. false principles may be, and have been, deduced. One false principle is that which we are opposing. Another is the doctrine of universal salvation. The highest good is the greatest possible measure of happiness existing in the moral system, which includes God and his intelligent creatures. What is necessary to the existence of the greatest possible measure of happiness? This question no being can answer, but the Almighty, omniscient Jehovah. Is the happiness of all intelligent creatures necessary to the highest good in the sense defined? God has answered in the negative, by assuring us that all will not be saved. Is the happiness of some necessary to this end? This God has answered in the affirmative by assuring us, that some will be saved; but how many he has not informed us, and we shall not know, till all the elect are assembled in heaven. Is the infinite happiness of Diety the highest good? This God has answered in the negative by informing us, that a number of his rational creatures will be finally and forever happy. Hence God has taught us in his word, that not his happiness alone, but his happiness in union with the endlessly increasing happiness of a certain number of his creatures is the highest good, the public interest of the universe. Hence, proving that God loves himself, is not proving that he loves the highest good, and is united to the public interest, unless love to others may be inferred from love to himself. To say, that infinite happiness is the greatest good, because no addition can be made to infinity, therefore the infinite happiness of Deity is the highest good, is merely a dispute about the term infinite, which is used in a variety of senses, the precise meaning of which will not, in my view,

at present, illucidate the subject. The divine happiness is a great measure. But still the measure is capable of increase; otherwise no reason can be given why God, is seeking the happiness of one creature, if it is granted, that the highest possible measure of happiness is his ultimate end. If the happiness of a number of the fallen race is necessary to the complete felicity of Deity, then created happiness, as well as the divine, is necessary to the greatest possible measure of felicity. But if the happiness of the creature contributes to that of the Creator, the happiness of the former is a source of felicity to the latter in itself; for it cannot be sought for the sake of some better kind of good, since nothing is better than happiness. Hence to establish the moral character of Deity, I query, whether it must not be proved, that the happiness of other beings, distinct from himself, is in itself a source of the divine blessedness? Or whether happiness in itself, by whomsoever enjoyed, is not a source of divine felicity? Till this is proved, in my view, the moral character of Deity is not established by argument. However, whether proving this, and this only, will demonstrate the moral goodness of God, I submit to the consideration of the wise, and learned. N.

REVIVAL OF RELIGION IN DURHAM, GREEN COUNTY, (N. v.)

THE following account was communicated in a letter from the Rev. SITH WILLISTON, to a friend in Boston, (Mass.)

YOU desired me to give you some account of the late outpouring of the Spirit. I believe it to be a duty to make mention of the loving-kindness of the Lord, and communicate his great goodness; and I view the work of the Spirit as the most wonderful display of his goodness, through the mediation of the Divine Redeemer. I believe heaven and earth are made glad by those out-pourings of the Spirit which revive the churches, and bring new guests to the mariage supper. The narratives of religious awakenings published in the Magazines, have undoubtedly comforted the hearts of many and been the occasion of increasing the thanksgivings and prayers of the church. But there is one thing which is calculated to cause a backwardness in giving an account of an awakening; and that is this: Awakenings often disappoint us in not yielding so much fruit as was expected from them. It is not uncommon, that some, who are considered as remarkable instances of Divine grace, manifest the unsoundness of their conversion by their falling away; and with respect to others of whom we still hope better things, there is such abatement of the fervent piety which appears in the midst of the awakening, that it would lead

those, who have read accounts of these revivals, and have afterwards become acquainted with the places to which the accounts refer, to think the accounts were full of exaggeration, and false coloring, to answer some selfish purpose. This has operated as one reason to keep me hitherto from writing any description of the late awakening in this place, with a view to publication. I do not hesitate, however, to say, that I believe it was the work of God's Holy Spirit. I believe a considerable number have experienced a change of heart. But I do not think all experienced such a change, who entertained such a hope of themselves, and concerning whom others entertained a hope.

1

The awakening commenced, as to its visible appearance, the beginning of November, 1809; about the time of the Rev. Mr. Townsend's taking his farewell of his flock. Indeed the farewell sermon probably made an impression on the minds of some of his heareis.Immediately upon his leaving the people, they were supplied with the labors of a candidate, whose heart appeared engaged in the work of the Lord. During this time, those who had waited for the consolation of Israel, multiplied their meetings for prayer, and other religious exercises. I was here the last Sabbath in November, and by this time the attention of the people had become quite awakened. There were one or two who had obtained comfort, and several were concerned about their salvation. Soon after this, the church agreed to keep a fast, to implore the more copious influences of the Spirit. On this occasion the house of God was full. We had meetings in different parts of the town for the purpose of prayer and religious instruction, every evening in the week except Saturday evening, through the winter, and the summer following. These meetings through the winter were almost all of them crowded and solemn. It was a time in which God seemed to show himself loath to destroy his enemies; willing rather that they should turn and live. During this time of special awakening, the Lord sent different messengers to plead his cause with this people. In the months of January and February, the work was most powerful. After this, it began to decline, and never revived so as to be as powerful as it was then. There were but few who attained a hope until two months after the awakening commenced. After this, hopeful conversions were frequent. I believe it was four months after the work began, before any came forward to seek an admission into the church. Through the months of March and April, the committee appointed to examine candidates for the fellowship of of the church, were frequently employed in their work. In the fore part of May, fifty-six were in one day admitted to the fellowship of the church. Twenty more were received in July, and six (I believe) have been admitted since, besides those who have been received by letters from other churches. Some of these had been thinking of making a profession before the late out-pouring of the Spirit; and now being revived, they came forward and took the vows of God upon them. Nearly two thirds of the eighty-two new members, who have united with the church since the commencement of the late awakening, were about thirty years old, or under.

This people had been accustomed to hear from their minister the doctrines of total depravity, regeneration by the power of the Holy

E

Ghost, justification through the atonement of the infinite Redeemer, the certain perseverance of the saints, the perfect and immutable counsel and government of Jehovah, with other doctrines connected with them.— During the season here described, the people heard a number of different preachers; but they all united in holding forth the doctrines which have now been mentioned. The subjects of the work appeared to become convinced of the truth of these doctrines. They all seemed to be feelingly convinced of total depravity in their own case, and of the necessity of special grace to change their hearts. Great pains were taken to guard the awakened against looking for, and resting on, imaginary experiences; such as seeing visions, hearing words spoken to them, and having texts of Scripture suggested to the imagination, without sanctifying the affections. There was one remarkable display of the power of God in bringing a man off from a hope of this kind, on which he had rested for about nine years. At that time, being somewhat anxious about his soul, he thought he saw a light shining into his room one night, and that he heard angelic music. This device of satan, who transforms himself into an angel of light, he then considered as a true conversion, and rested on it unul more than four months after the late revival commenced. He had taken some pains during these nine years, to keep alive his imaginary religion, and thought about making a public profession. Having opportunity one day to tell his old experience to a minister and a private Christian, they endeavored to discourage him from resting upon it, and pointed out to him the fallacy of such visionary discoveries. He felt angry with them for their kindness. The next day being the Sabbath, the man felt so offended with the minister, that he could hardly prevail on himself to attend public worship. But the Lord, who, we hope, had designs of mercy towards him, brought him to hear the sound of his word. The text in the afternoon was this, Looking diligently lest any man fail of the grace of God. The text itself had a powerful effect on his mind. He went home without any hope. He continued a few days in great distress of mind, and appeared to be convinced of sin. After this, he obtained a hope in quite a new way, by becoming reconciled, as he thought, to God and his laws, and by discovering a glorious beauty in the Saviour, and the way of life by him. He has never since entertained any idea that his former experience was of any worth. I have particularized this case, because I think that such are among the most marvellous displays of Divine grace. Seest thou a man wise in his own conceit, there is more hope of a fool than of him. The young persons who obtained hopes, and made a profession, have appeared ever since to be seriously disposed. Their eyes appear to be turned off from beholding vanity. They frequently meet together for religious improvement. But there is a decline of that zeal in the cause of God, which appeared in that time of Divine mercy, of which I have been giving you some account. If this short sketch should be judged by you and others to be calculated to bring any glory to God, and any comfort to his people, in their way to giory, you may make such use of it as you please. I hope, that while you give thanks to God for his mercy to us, you will pray that he would return and revive us again, that we may rejoice in Him. May

« PreviousContinue »