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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.

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 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 preferred 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 ereature, considering the nature

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 moral 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 existence 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, brightness. 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 primary planets. The next highest the place of the secondary. And those less noble, including

the whole intelligent creation may be compared to the various smaller bodies of the material system.

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 the 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 pro❤ moting 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

it.

from this consideration. The to the hands of God who gave supposition that perfect disinterested 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.

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.

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 them, 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, 66 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

ble partiality towards self. Of 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, hoping 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.

It is not inconsistent with the nature of holiness, to show a

our

proper and becoming regard to
one's self; but what is in scrip-
ture required, appears from the
command given by our Saviour,
to love our neighbor as
selves. If the love which we
bear towards ourselves, is to be
the measure of that to be exer-
cised towards our neighbor, the
former is as evidently required

pussed

termed, in scripture, brotherly love, or love of the brethren; and is mentioned as being of such a nature as to be an infallible evidence of having from death unto life." And the great Apostle of the Gentiles, speaking of those to whom we ought to do good, denotes those of this character, 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, then those who were in a state of nature.

cate a spirit of universal, disin-
Finally, the scriptures incul

terested benevolence, as the na-
ture of holiness, and the sum of
all moral virtue, and Christian
duties. They invite to it, from
the example of Christ; from
the dying love of a crucified Sa-
viour; and from a sense of our
own need of divine mercy and
sovereign grace. They urge to
it, from the
ly Father, who indiscriminately
of our heaven-
mercy
and with a liberal hand dispen-
seth the blessings of his com-
evil and the good; among the
mon providence among the
just and among the unjust. We

as the latter. As if it had been said, consider your neighbor as a brother. You are both the creatures of God, and deserve to be treated exactly according to your moral characters. All the invitations, exhortations and commands of the gospel, imply this supposition. When they are complied with, God and the Saviour are glorified. The creaare commanded to bless and ture is happy. There is joy in curse not; to love our enemies ; heaven. Love is the bond of to pray for them that hate us; perfectness. There is mutual and to do good to all. But we joy in heaven and earth. A hoare 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. Because he is an infinite being, holy God. To bring direct and because "God is love."scripture passages to show that His name is holy. He dwellGod has an ultimate and chief eth 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.

H

No. 5.

An explanation of the Prophecy of Daniel.

[Conclu. from vo. iv. pag. 302.]

Daniel's vision of the seventy weeks, chap. ix. 24-29.

THE

phecy, consists of three general parts. A definitive period preixed-effects to be produced in the conclusion of it-and scenes to succeed it-An illustration of these, it is hoped, will exhibit the contents of the vision in their true import.

I. The period prefixed, seventy weeks. These weeks according to the mode of computation adopted by this Prophet, are prophetic weeks; each week containing seven days, and each day denoting a year; according to which, the seventy weeks are 490 years. For the com

HE Prophet, informed by the prophecy of Jeremiah, that the captivity of the Jews in Babylon was about to expire, and applying himself to the devout exercises of humiliation, fasting and prayer, was instructed by an holy Angel in the following manner :- -Seventy weeks are determined upon thy people, and up-putation of these weeks a certain on thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most holy. Know, therefore, and understand, that from the going forth of the commandment to restore and to build Jerusalem, unto Messiah the Prince, shall be seven weeks, and threescore and two weeks: the street and the wall shall be built in troublous times. And after threescore and two Messiah be cut off, but not for himself; and the people of the prince that shall come shall destroy the city and the sanctuary ; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week ; and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abomination he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. This vision or pro

weeks shall

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period is fixed, or date given; from the going forth of the commandment to restore and build Jerusalem. This could not be the decree of Cyrus for the liberation of the Jews from the Babylonish captivity, as these weeks, computed from that period, would expire about eighty years before the existence of those events, which by all expositors, are acknowledged to be the important subjects of this prophecy. But they are to be computed from the celebrated decree of Artaxerxes Longimanus given to Ezra, to go up to Jerusalem and restore God's worship according to its primitive institution. The occasion appears to have been this. Cyrus proclaimed liberty to the Jews, saying to Jerusalem, Thou shalt be built, and to the temple, Thy foundation shall be laid. To this work the Jews applied themselves with great ardor on their return to Judea; but it was embarrassed and retarded by the artifices of their inveterate enemies, the Samaritans, Ammonites and Moabites, through the reigns of Cyrus and his son Cam

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