The same reasoning will equally prove, that the means, which he has employed for the accomplishment of this great end, are also the best and most proper means, which could be chosen ; and, of course, that the whole work of Creation and Providence, composed of the means and the end, is a perfect work, entirely. suited to his character.

5thly. It is evident, that God, who is thus benevolent, must love the same disposition in his creatures, and hate the opposite one, unchangeably and for ever.

That God delights with infinite complacency in his own moral character, cannot be questioned. Benevolence in his Intelligent creatures is a direct resemblance of this character; his own image, instamped on created minds; and cannot fail, therefore, to be an object of the same complacency, wherever it exists. He loves, also, his own purposes. Of course, he must love this disposition in his creatures, because all those, in whom it exists, love the same purposes, and voluntarily coincide with him in their endeavours to promote them.

On the contrary, that disposition in his creatures, which is opposite to his own, is in itself odious, in proportion as his is amiable; and voluntarily endeavours to oppose, and to frustrate, his purposes: that is, to diminish, or destroy, the boundless good, which he has begun to accomplish. It is not here intended, that so vast a scheme of thought, or action, usually enters into the minds of sinful creatures; but that this is the real tendency of all their opposition to his law and government. In this view, the rebellion of sinners assumes a most odious and dreadful aspect; and is here seen to be a direct hostility against the benevolent character and designs of God, and against the well-being of his Intelligent creation.

When, therefore, he shall come to judge the world in righteousness, and to render to them such rewards, as are suited to their characters; it is plain, that he will approve of those, and those only, who resemble him by being benevolent; and disapprove of those, who have cherished the contrary disposition. The former, he will bless, or make happy; the latter he will punish, or make miserable. His approbation, at the final judgment, is no other than a testimony of the pleasure, which he

takes in the moral character of those, who are approved; and his disapprobation, a similar testimony of the displeasure, which he feels towards those who are condemned. Of this pleasure and displeasure his rewards and punishments are only proofs, of a still higher kind; all founded on the moral character of the respective beings, who are judged and rewarded. How odious, how undesirable, then, is that disposition in us, which God by the dictates of his infinite benevolence is in a sense compelled thus to hate, and punish, because it is a voluntary opposition to his own perfect character, and a fixed enmity to the well-being of his creatures. How lovely and desirable, on the contrary, is that disposition, which he thus loves, and will thus reward, because it is a resemblance of his own beauty and excellence, a cheerful accordance with all his perfect designs, and an universal good-will to his Intelligent kingdom?

SERMON X.

ATTRIBUTES OF GOD.

THE JUSTICE OF GOD.

DEUT. xxxii. 4.

Just and right is he.

THE end, for which the Song, of which this verse is a part, was written, is expressed in the preceding Chapter, verse 19, in these words:

Now, therefore, write ye this song for you, and teach it to the children of Israel: put it in their mouths, that this song may be a witness for me against the children of Israel.

To this end it is perfectly suited. It is a general testimony of the perfection of God, and of his peculiar kindness to that people. As it strongly and unanswerably exhibits the Righteousness and Goodness of God in all his dealings with them; so, in the same evident and forcible manner, it manifests their ingratitude and unreasonableness in rebelling against him. These it presents in the most affecting light; because it shows, that God clearly foreknew all their transgressions, and, with this foreknowledge, still performed for them all these blessings.

At the same time, it forewarned them of their sin and danger, and urged on them the strongest motives to obedience. This timely testimony was itself a most convincing and affecting proof of his goodness, and left them without excuse.

The text is a general ascription of supreme excellence and glory to God, in his nature, agency, and works. I will publish the name of the Lord, Jehovah, saith Moses, in the preceding verse; ascribe ye greatness unto our God.

This Name, or Character, is published in the verse which contains the text. He is the Rock; his work is perfect, for all his ways are Judgment: a God of Truth, and without iniquity; Just and Right is he. That is, God is the Rock, or foundation, on which the Universe stands. His work, the great work of building and governing the universe, is perfect; without imperfection, error, or fault; comprising all things which it ought, and nothing which it ought not, to comprise. The reason of this perfection is, that all his ways are Judgment; that is, are a perfect compound of wisdom, righteousness, and goodness. Just and Right may signify the same thing; or, as is often the meaning of Right, so here it may naturally denote the perfection of God generally considered.

DOCTRINE.

God is a Being of perfect Justice.

Before I enter upon the proof of this doctrine, it will be necessary to examine the different meanings of this term; as, like most other abstract terms, it is variously used.

1st. Justice, as applied to cases, in which property is concerned, denotes the exchange of one thing for another, of equal value.

Justice, considered in this manner, affects all bargains; the payment of debts; and the adjustment, and fulfilment, of all contracts. Whenever these are so made, and performed, as that an exact equivalent is rendered for what is received, then, and then only, justice is done. This is called Commutative Jus

tice.

2dly. As applied to the conduct of a Magistrate towards subjects, it denotes exactly that treatment of the subject which his personal conduct merits. To reward the good subject, and to punish the bad, according to equitable laws, and real desert, is to treat both justly; or to exhibit justice in the distributions of Government. Accordingly a Ruler, conducting in this manner,