The word holy in its original use signifies set apart or consecrate to the special service of some deity. Thus the vessels of a temple, the priests and the building are called holy in this sense. In reference to moral acts or choices, this term is used as recognizing the fact that a mind may be voluntarily consecrated or devoted to the service of God by right action, or obedience to his laws. God himself is called holy on the supposition that there are rules of right and wrong in the nature of things, independent of his will, and that his will is conformed to these rules, while men are called holy in reference chiefly to the will or service of their Creator.
In the Creator holiness signifies perfect voluntary conformity to that which is for the best according to the [pg 151] eternal nature of things. In men perfect holiness is perfect conformity of will to the laws or will of God, both absolutely and in motive or intention. A mind is consecrated to God when its ruling purpose is to obey him in all things. In this use of the term holiness in man, is what can not be created, as it is a voluntary act of his own mind.
The question whether Adam was created with “a holy nature,” while his posterity begin existence here with an “unholy nature,” must be settled by a clear definition of the words employed.
If the term “nature” refers to the construction of the mind itself as made by God, a holy nature must signify that organization and combination of the natural powers of mind, which is the best possible for a mind in its appointed place in the best possible system.
If, on the contrary, the term “nature” refers to that character of mind consequent on its own volitions, then a holy nature can be caused or created only by man himself as the sole producing cause of his own volitions, God being the author or cause of this nature only in the sense in which men are causes of voluntary action in other minds, viz., occasional causes by the use of motives or objects that excite desires.
Chapter XXIV. Love to God And Love to Man.
In a former chapter we have noticed the analysis of the principle of love. It is needful to refer to this [pg 152] again, as intimately connected with the question of the right moral action of finite minds.
We have seen that love is a complex exercise, its first element being agreeable emotions in view of certain qualities and actions. Combined with these emotions co-exists a desire of reciprocated regard, that is to say, a desire to be the cause of similar agreeable emotions to the one loved. These are constitutional impulses not at all consequent on any volition or choice, and as the involuntary element of love, are properly called involuntary love. Such love can not be justly demanded except where those qualities are, or can be, perceived which naturally awaken agreeable emotions. In cases where the qualities exist that would naturally awaken affection if noticed, and the want of it is owing to inattention, a proper regard to such qualities can be justly demanded. But this is the only particular in which involuntary love can be made the subject of law and penalties.
But the main element of love, as practically estimated among men, is such a desire of good to the one loved as involves the good willing or voluntary effort to please and gratify. If a friend simply is pleased with our good qualities, and wishes to please us with his naturally agreeable traits in return, it is of little value in comparison with the truer love which is shown in voluntary efforts to please and make happy. This last is the main element of true affection, and properly is called voluntary love or good willing. Theologians express this distinction by the terms the love of complacency and the love of benevolence.