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three degrees of existence; and the community seven. Suppose every degree of existence in the judge, from his excellence of character, and dignity of person, is real worth. Measuring the community by the same scale ; that is, judging of them, from their excellence of character, and dignity of person, and finding one degree in seven, of a description directly the reverse, of the other six, which six exactly correspond with the three found in the judge; the judge, by an impartial administration of justice, in lawfully punishing one seventh of the community, which possessing a character and disposition, opposed to the other six, and to his own, have, unreasonably, violated salutary laws, enacted for the public good; advances the happiness of the community six degrees, consistently with advancing his own three. Suppose the being, excellence, and dignity of the judge are increased; and the being, excellence, and dignity of the community are diminished, until the former bears the relation to the latter, of nine to three. The judge by an equitable, and impartial administration of justice, and from principles stricly disinterested, lawfully promotes his own happiness, in a manner perfectly consistent with the happiness of the community, in the proportion of nine to three.

Extend this principle, until all creature happiness appears like a drop to the ocean; or, like a taper under the splendors of the meridian sun.

A scene is now opened, which faintly exhibits the nature of holiness as it exists in the mind of that infinite Being, "who work

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eth all things after the counsel of his own will;" and who hath created all things for his own flea

surc.

The nature of disinterested benevolence, inclines all intelligent, b.ings, who possess any share of it, to regard each, according to his respective worth, when viewed, in his connection, with universal b.ing. And as that first intelligent cause of all things, who is necessarily self-existent, and eternal, is possessed of a being, which is indnite; the nature of holiness would incline him to love himself supremely. Further, if the Deity is now a holy Being, he must have been equally so, allterior to any of his works of creation, or independently on his works. That is, he was infinitely holy, when he actually exercised love towards no being, who then really existed but himself. Or, to make use of a differcnt phrase, when he sought his own glory. Anterior to creation, and independently on it, from the nature of holiness, the Deity exercised a disinterested benevolence, in loving himself supremely. Otherwise the Deity will be made dependent on the creature for his infinite holiness. Which assertion, would be impious, and absurd. If the Deity was not a perfectly holy being, before he actually exercised love towards any creature, he is, by being made dependent on his works for the attribute of holiness, divested of the natural and essential attribute of independence. For antecedently to the work of creation, if loving himself supremely; and in the work of creation, if having an ultimate regard to his own glory, did not constitute the holiness of God, the attribute of holiness,

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Nature of Holiness.

[AUGUST,

of holiness, could have been sought by the Deity, only in an inferior degree, or so far only, as it was consistent with the chief end, or with a supreme re

does not co-extend with his oth-
er eternal attributes; but his in-
finite holiness began after the
work of creation commenced, or
in time. It, therefore, appears
that the Deity hath, from eter-gard to himself.
nity, exercised a holy disinter-
ested love towards himself, and
that he hath, likewise, exercised
the same love towards the crea-
ture, in a degree proportional to
the worth of the creature, and
in a manner perfectly consistent
with the glory of the infinite
Creator.

Further; exercising love towards but a small part of rational being; that is, treating all finite creatures, according to their moral character, and excluding the infinite Creator from all consideration, cannot properly be said to constitute holiness. Which must follow as a necessary consequence, unless the Deity aims, ultimately, at his own glory.

The nature of holiness, in the creature, is the same, in kind, with that in the Creator. It is his moral image, or the transcript of this glorious perfection of God; and is that to the mor al world which gravitation is to the material world. If these two grand uniting principles, which, jointly, uphold the universe, are incapable of complete explanation by any; yet all from their effects, must admit their existence; and the existence of that, which unites the moral world, as readily, as the exist ence of the other.

As it is the nature of all material bodies to be attracted towards some common centre, by a gravitating principle, inherent in all matter; so it is the nature of holiness, to unite the moral world, by its attracting principle of universal benevolence.

To illustrate the nature of holiness, by analogy between the natural and moral world. The former of which would be useless, considered, aside from the ends which it subserves, by the relation which it bears to the | latter. Suppose the sun, the centre of gravity, to be infinitely the noblest part of this material system, to which we belong. View him, as independent on all creation for his, natural, bright

That God had, from eternity, a supreme regard to his own honor and glory, as the ultimate, and chief end, in his creation of the universe; and regarded the happiness of the creature, only as a subordinate, and inferior, end; further appears, from the absurdity of a different hypothesis. Independently on the ultimate end, or the glory of God; the subordinate end, or the happiness of the creature; would would have been unworthy of the seeking of the divine being. For this would be supposing, that the Deity, preferred, a less good, to a greater. That is, he preferredness. the happiness of finite being, to that of infinite being. This would be ascribing consummate folly, to the all wise Jehovah. Therefore, the happiness of the creature, considering the naturel

As shining in his own strength. Himself a fountain of material light. Irradiating all opaque bodies within the sphere of his influence. The primary planets may be considered as next in worth. Then

the secondary-And finally, every portion of matter, may be estimated, according to its respective place, or nearness to the common centre. According to the hypothesis, the sun is the centre of gravity, and of infinitely more worth than all the rest of the systems. It derives its excellence, and keeps its station, from an inherent principle, which constitutes its nature, independently on all created external causes. All the other planets are attracted towards this centre of gravity; borrow their light from it, and perform their revolutions round it. At the same time the secondary are attracted towards their primary; and each smaller portion of matter is attracted towards the centre of its respective planet. Each particle of matter, exerts a force proportional to its nearness to the sun, or common centre;

as it respects both the common centre, and also the body to which it belongs.Consequently harmony prevails throughout the material system.

To apply this to the moral world. And for the want of better helps, to compare things spiritual with things temporal view the Deity like the sun, independent on the material system for his holy brightness.

As also independent on the moral system. As strictly and absolutely independent on all causes which imply the least degree of imperfection. Himself, a fountain of moral light: Emitting beams of light to bodies of moral darkness. The highest order of created intelligences may take the place of the pri- | mary planets. The next highest the place of the secondary. And those less noble, including

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the whole intelligent creation may be compared to the various

smaller bodies of the material system.

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Holiness, in its nature, tends to produce an order in the moral world similar to that which appears in the natural world.Each holy being attracts others towards himself; and all are drawn towards the fountain of being and blessedness. Those flaming spirits, nearest throne of God, like the bodies nearest the sun, are most powerfully attracted towards God himself; and of course, towards the holy part of his creation.Were this divine principle universal it would unite and bring in to one, every created intelligent. All, thus united, would be attracted towards the fountain of holiness, and be made one, in interest, and affection, with the Deity. Each individual, by promoting his own happiness, would do it, consistently with the good of all others, and the glory of God. What was the joy of one, would be equally the joy of all. A happy gradation would extend from God himself through all the angelic hosts and saints in heaven, to the lowest saint on earth. Then would exist happy individuals; happy families; happy neighborhoods; happy societies; happy worlds. The universe itself would be happy.

Some reflections which naturally suggest themselves, from what has been already observed, will only be noticed, without enlarging.

1. Disinterested benevolence, as it has been considered, has been confined, wholly, to the intelligent or rational part of creation. Which can, by none, be properly viewed as a limitation

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5. Joy beams upon the afflicted and desponding soul, whilst it realizes its immortality, and pensively counts the fleeting moments which rapidly waft it to its immortal inheritance.

from this consideration. The to the hands of God who gave it. supposition that perfect disinterceted benevolence can be consistent with the least degree of malevolence, would be absurd. The benevolent man will regard every beast and insect; all things that have animal life, as the creatures of God. He will view them, as fashioned and preserved by that same Almighty power which gave himself existence; as formed to answer the end of their creation; and therefore he will not abuse the goodness of God.

2. Whatever disorder exists in the moral world, may be seen to be the effect of sin. Sin has separated moral agents from the centre of happiness. Storms in the natural world, by displacing bodies, and removing them from their common centre may produce disorder. Hence, the peculiar force, in the prophet's striking comparison, "The wicked are like the troubled sea when it cannot rest.”

3. One obvious truth, and one too, which ought to afford comfort to every rational being, is, that an infinitely wise and benevolent God, in having an ultimate and chief regard to his own honor and glory, has it in a manner perfectly consistent with the greatest possible good of the creature. He hath made the path of duty the direct road to happiness.

4. The worth of the immortal soul is brought into view, by considering it, in the relation which it bears to other intelligences, and especially to God himself. It has an interest in what was transacted before it was united with this body even in the councils of eternity; and patiently waits till it may return

6. Especially, considering the nature of holiness, in the view which has been already taken of it; the subject is peculiarly calculated to clothe the creature. with humility. With humility because he is a creature; but more particularly, because he is a sinful creature.

7. The last reflection which will here be noticed, is, that reason points us to the scriptures, for full and complete satisfaction on the nature of holiness ; and in this case, as well as in all others, directs to them, as our infallible guide in all things which respect our belief and practice.

II. Accordingly, by adverting to thein, as was proposed in the second place, and comparing the view which reason gives of the nature of holiness, with the scriptures; we shall be enabled to discover, how far, what has . been already suggested, harmonizes with the word of God.

The scriptures, evidently, speak of two kinds of love.One of which is sinful; and the other holy. Of the former kind is that spoken of in 2 Chron. xix. 2.-1 John ii. 15-and 2 Tim. iii. 2. where mention is made of some who love those that hate the Lord; who love themselves, the world and the things of the world. The Apostle Peter, in saying, “men shall be lovers of their own selves,” evidently means by it that they shall be wholly selfish or that they shall show an unreasona

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love, or love of the brethren ; and is mentioned as being of such a nature as to be an infallible evidence of having "passed from death unto lif.." And the

ble partiality towards self. Of termed, in scripture, brotherly this kind of love, though manifesting great friendship, was that which was reproved by our blessed Saviour. Such as induced | some to love others, because they loved them; to lend, hop-great Apostle of the Gutiles, ing to receive, and to do other kind offices, expecting a full compensation. The scriptures place the sum and essence of this kind of love in selfishness.

speaking of those to whom we ought to do good, denotes those of this charact.r, by saying, "especially unto them who are of the household of faith;" as if more worthy, on account of what Christ had done for them, and on account of their moral character, than those who were

It is not inconsistent with the nature of holiness, to show a proper and becoming regard to one's self; but what is in scrip-in a state of nature. ture required, appears from the command given by our Saviour, to love our neighbor as ourselves. If the love which we bear towards ourselves, is to be the measure of that to be exercised towards our neighbor, the former is as evidently required

Finally, the scriptures incul cate a spirit of univers.', disin

terested benevolence, as the nature of holiness, and the sum of all moral virtue, and Christian duties. They invite to it, from the dying love of a crucified Sathe example of Christ; from as the latter. As if it had been viour; and from a sense of our said, consider your neighbor as own need of divine mercy and a brother. You are both the sovereign grace. They urge to creatures of God, and deserve to be treated exactly according to it,from the mercy of our heavenyour moral characters. All the ly Father, who indiscriminately and with a liberal hand dispeninvitations, exhortations and seth the blessings of his comcommands of the gospel, imply this supposition. When they evil and the good; among the mon providence among the are complied with, God and the Saviour are glorified. The creajust and among the unjust. We are commanded to bless and ture is happy. There is joy in heaven. Love is the bond of to pray for them that hate us; curse not; to love our enemies ; perfectness. There is mutual joy in heaven and earth. A ho- and to do good to all. But we are to love the Lord our God ly universe participates. We with all our faculties to the are expressly commanded to be holy, from the example of an greatest possible degree. Beholy God. cause he is an infinite being, To bring direct and because "God is love." scripture passages to show that God has an ultimate and chief His name is holy. He dwelleth in the holy place. With regard to his own glory in all vailed faces the holy Angels his works, would only be quot-worship him in ascriptions of ing the obvious sense of every

sacred page.

The love of complacence is
VOL. V. No. 2.

holy praise.

L-X.

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