But should it be granted, it will not at all affect the doctrine under consideration. These two or more systems are by the supposition equally good; and therefore, as an object of contemplation or adoption, neither is in any degree preferable to the other. That then which has been actually adopted, has by this fact become preferable. In all other respects it was equally desirable; and as it has been actually commenced, it is more desirable that it should be continued, than that it should be given up for the sake of adopting that which was only equal to it; because in that case, all that has been already done must have been done in vain; conduct which, I need not say, would be unbecoming the Divine character, and for this reason at least, wholly undesirable. The present system, or the system actually adopted by God, is therefore, to say the least, now the best and most perfect system of good.

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.

5. 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 wellbeing 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 wellbeing 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 a universal good-will to his intelligent kingdom!

SERMON X.

ATTRIBUTES OF GOD.

THE JUSTICE OF GOD.

JUST AND RIGHT IS HE.-DEUT. XXXII. 4.

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.

(1) Justice, as applied to cases in which property is concerned, denotes the exchange of one thing for another of equal value. Considered in this manner, it 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 Justice.

(2) 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, is by the common voice declared to be a just ruler. Justice in this sense is properly called Distributive

Justice.

(3) Justice, in a much more extended sense than either of these, denotes doing that which is Right upon the whole in all cases; that which is fittest and most useful to be done; in other words, that which will most promote the universal good. In this sense Justice is, together with its corresponding term, Righteousness, used as synonymous with Benevolence or Virtue, and involves the whole of moral excellence. This is sometimes called General Justice. This use of the word is very frequent; and many persons appear to make no distinction between this sense of the word and the last mentioned.

Yet

the meanings are widely different. In the former sense, Justice is the conduct of a Ruler only; in the latter, it is applicable to all intelligent beings. In the former, it is a course of conduct respecting a single object, according to his merit or demerit; in the latter, it always respects the universe.

(4) Justice, when considered as an attribute, is the disposition which gives birth to these, or to either of these kinds of conduct.

With respect to the first of these senses, we cannot easily suppose a case in which God, who is the giver of all good, can receive any thing for which an equivalent can be rendered. The nearest resemblance to such a case, which is applicable to God, is one in which he requires the service of mankind in a particular manner, and promises to reward them for such service with worldly possessions. Several such instances may be found in the Scriptures. Thus he promised the Israelites abundant worldly good, in consequence of their faithful obedience. Thus he promised David, as a reward for his obedience, many earthly blessings. Thus for the execution of his decree against Tyre, he gave Egypt into the hands of Nebuchadnezzar.

These instances are however, all plainly imperfect ones, for the purpose of exhibiting a complete display of this Attribute in the sense in question. God, in all the cases specified, exhibited his bounty and mercy so much more strongly than mere commutative justice, that we are apt to forget that this was exhibited at all. Nor can we suppose a case in which this difficulty will not arise from the character and situation of God, as the Author and Giver of all good, and as the Receiver of nothing from the hands of his creatures.

Yet, if a case could be proposed, in which God could act