Chapter 8

Chapter 8 Pious joy connected with proper conceptions of the divine character The godly man rejoices not only in the existence of God, but in his character as revealed in the Bible. Taught by the Holy Spirit, through the medium of Divine truth, his views of the Creator, though inadequate, are nevertheless correct.

We may believe in a Supreme Being, and yet our views may be so wide from the truth as to his nature, attributes, and government, that the contemplation of him shall produce horror and dismay rather than pleasure. Such unworthy impressions of God are actually entertained in countries where the light of Scriptural revelation is not enjoyed. The thought of God carries only terror to the soul, and his worshipers are employed in fearing his anger, rather than in supplicating his favor. That lovely trait of the Divine character, his beneficence, is wholly unknown; and he is considered as more disposed to injure, than to bless his creatures. And even where men may know the true character of God, where the Bible, and the Sabbath, and the sanctuary exist, very incorrect and unworthy notions of him are entertained. Those "who obey not the gospel, know not God." With the means of informing themselves abundantly within their reach, they prefer to remain in ignorance; and all the impressions which they obtain of his character, are such as come rather by the force of circumstances than by any prayerful and diligent study of his word. The impenitent sinner, even when contemplating God, takes but a partial view of his character. Finding that he has leveled his denunciations against sin, and "made ready his arrow" against the workers of iniquity, he is led to view him only as a God of vengeance, and like the heathen, to associate with him the idea of malignity rather than of benevolence. Hence he is surprised that a Christian can have any joy in the contemplation of the Deity; and hence also he strives to shut out the thought of God from his own mind. But here is clearly a very partial and incorrect notion of the Creator.

It is true, that God will punish the workers of iniquity, who do not repent and trust for salvation in his Son Jesus Christ; but is this any objection to his character? Would you allege as an unworthy trait against a civil magistrate, that he caused the laws to be respected, and punished the delinquent for their violation? It might be shown that, on the principles of the strictest benevolence, it would be necessary for God to do in this respect just as he has done. Now, what the unreflecting sinner calls malignity or severity in God, the Christian views as the essential and all-important attribute of justice; and, so far from objecting to its existence or its exercise, he looks upon it as the pledge of security to the moral interests of the universe. He can and does rejoice in God as holy and just, as well as good. The views entertained of the Divine beneficence, by those who are not taught of God, are often very incorrect and unscriptural. Some make it wholly indiscriminate; alleging that it covers all the sins of all mankind; and in its ultimate action, makes no difference "between him who serves God, and him who serves him not." To exalt this trait, they merge another equally important, namely, his justice. This is evidently a very distorted and erroneous view of the Divine character. Some can see no goodness in God, unless he heaps favors on themselves. The measure of his blessings to them, is the rule by which they judge of the gracious acts of their Creator; not reflecting that, according to the Bible, he may after all be giving them their good things only in this life.

How much more comprehensive, as well as correct and scriptural, are the views of the pious soul! His Bible teaches him that God is "good, and that he does good, and that his tender mercies are over all his works." He views him as benevolent; and as exerting his benevolence to make his creatures happy; yet not at the sacrifice of his justice and his truth. He considers the Divine Being as acting on a great and comprehensive plan, in which, though temporal favors are given to men with apparent disregard to their moral characters, yet all things are working together for the good of the pious; while even temporal blessings are often so perverted and abused by the wicked, through their depravity, that they become at last the witnesses of God against them. To the eye of a Christian, God reigns over all the universe, and conducts the affairs of his mighty empire, with a view to promote his own glory. It is this enlarged conception which enables the Christian to cast aside the petty claims of self, and to exult in the fact, that "the Lord God Omnipotent reigns." Sovereignty is a glorious attribute of God. Wisdom to devise the best plans, and power omnipotent to secure their accomplishment, (and this, too, without destroying the accountability of man, or lessening his dependence on Divine aid,) are the grand and mysterious features of that government instituted and administered by the eternal God. Is there here no room for joy? Has the soul no solid basis for praises in all this? Have not these views a direct tendency to establish the heart in confidence; to make it feel that the temporary obstructions to the triumph of truth and virtue will only, in the end and under the jurisdiction of God, make that triumph the more complete and glorious? To rejoice in God, we must view his character as it is revealed in his holy word; we must have affections in unison with it; we must feel that inward approbation, and submission, and love, which results from the renewal of the Holy Spirit; and then, not only shall we entertain right views of God, but they will act on the soul with a cheering as well as a sanctifying influence.