we notice in the text the high authority, by which holiness was enjoined on all the congregation of the children of Israel. It was not the command of Moses; but of Jehovah. Moses was the servant to deliver the message in the name of the God of Israel. The command is therefore clothed with all the authority of the Supreme Majesty. The requirement in the text ought not to be limited to Israel. No reason could be given why they should be holy, which will not apply to us. Therefore, without turning the text out of its natural channel, it will furnish this important PROPOSITION,

That all men are under obligation to possess the same holy character which God does.

I. It will be shown what that holy character is which God possesses; and II. Why all men are under obligation to possess the same character.

I. The first object is, to show what that holy character is which God possesses. Holiness is a word, which comprehends the whole of a good character. Holiness is not applicable to the capaciousness of the understanding, the retentive. ness of the memory, or the sprightliness of the imagination. It applies only to the heart; and supposes this to be in a right frame. Perfect holiness supposes the heart free from all that which is wrong, and full of all that which is right. A perfectly holy character is one which has no blemish It is a character which is just as it should be. Such a one is the God of Israel. There is no unrighteousness in him. When the angels which surround the throne cry, "holy," repeating it again and again, they express their

sense of the inconceivable purity, and goodness of the character of the Most High. In answer to the request of Moses, to be shown the divine glory, the Lord said, I will make all my goodness pass before thee. The glory, or holiness of God, consists in his goodness. He is good, perfectly, yea infinitely good; he must therefore be perfectly, yea infinitely inclined to do good. "The Lord is good; and doeth good continually." This is his fixed character. "He is ever in one mind." "God is love," "God is love," saith the beloved disciple, 1 John iv. 8, 16.

Two things will be brought into view to evince the divine goodness, and thus show what that character is which God possesses. 1. His benevolence to beings in general; and 2. His complacence in all who possess such benevolence.

1. God has made it manifest, that he exercises a universal benevolence, Benevolence is a hearty desire for the happiness of beings who are susceptible of happiness. It is the opposite both of malice, and of indifference, It is suitable that a rational being should exercise benevolent regard to himself, in proportion to his capacity for enjoyment. But if the regard, which he exercises towards himself, is disinterested, it will not be confined to himself. The happiness of others will be valued for its own sake, because it is a good in itself. It is most suitable, that the infinite God should have infinite regard to himself. But it is evident, that he does not love himself exclusively. He does not love himself, in such a sense, as to be indifferent to the happiness of others. In eternity there was no other

being but himself to enjoy happiness: But his benevolent nature put his omnipotence into motion, to produce into existence a great multitude of creatures, who are capable of exalted pleasures. The number of rational creatures, is fast increasing, and will continue to increase until the end of the world; when the number will be inconceivably great. And when so many myriads are brought into being, we may be sure, that the Creator is not stopped in his work of creating, for want of more benevolence. He will stop increasing the number of creatures, because the greatest good of the universe will admit of no more; but he will forever increase their capacity, by which means the creation will be always enlarging.

The benevolence of the Creator is also mani. fested, in the liberal provision, which he has made to supply the wants of his numerous off. spring. Especially is his goodness manifested, in putting his rational creatures under such a perfectly good law, ---a law, which if obeyed, would ensure perfect harmony among all the subjects of moral government, and shut out confusion and every evil work. The penalty, as well as the precept of the law, manifests a regard to the blessedness of the created system; for it threatens the loss of all good, and the enduring of all evil, to those, and those only, who become hostile to general good. Vengeance in the Supreme Ruler is not malice; it is infinite benevo lence, aroused to protect the interests of the universe, by punishing its enemies.

Again, the benevolence, or good-will of God

is pre-eminently displayed in redeeming fallen creatures from iniquity, through the death of his dear Son. "In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him." It was the love of benevolence, which was manifested by this. It was love exercised towards creatures, whose characters were totally bad. Such creatures, though not worthy of the love of complacence, are not to be excluded from the love of good-will. And the love of good-will never appears so evidently disinterested, as when it is exercised towards those, in whom we can take no delight. God has manifested strong benevolence towards his enemies, in giving up the darling of his soul, to die in their stead; and also in giving his Spirit to sanctify them, and make them partakers of the benefits of his death. If it should be objected, that his benevolence is limited, because he does not sanctify and save all who are polluted and self-ruined; it may be answered, He sanctifies and saves some of all classes of sinners, not excepting the most rebellious; by which it appears, that it is not through a deficience of benevolence, that he does not save more; that he does not save all.

The

Son of God rejoiced in the conversion of some, while others were blinded, because it seemed GOOD in the sight of his Father: Mat. xi. 25, 26. It is because the quantity of good in the universe will be increased, by the punishment of a part of the rebels of the human race, and not because God is partially good, that all are not brought to repentance. "When the scorner is punished,

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the simple is made wise." It is evident from the scriptures, that under the divine government eternal punishment will be useful, that is, promotive of more happiness. It is on this principle, that it is reconcileable with the perfect goodness of God.

2. The holiness of God appears in this, that he exercises complacence, or delight, in all benévolent beings. The Father says concerning Jesus Christ, This is my beloved Son in whom I am well pleased: And we know that Jesus Christ was benevolent. He also tells us, that it was on account of his benevolence, that his Father delighted in him. "Therefore doth my Father love me, because I lay down my life." God takes delight in all the holy angels. Christ says of them, that they always behold the face of his Father in heaven. This implies, that they al ways enjoy his smiles. The benevolent disposition of the angels is manifested by their rejoicing over one sinner that repenteth. This benevolent disposition in them, is all, which makes them appear more amiable in his sight, than the fallen angels.

In our world, it is evident, that God has complacence in all good characters. "Of a truth I perceive," said Peter, "that God is no respecter of persons; but in every nation he that feareth him, and worketh righteousness, is accepted of him." "God is mighty; be despiseth not any." The poorest, meanest, and most despised among men, if they have benevolent hearts, are objects of his delight: but the proud, whom men call happy, the Lord knoweth afar off; that

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