clearly, and advantageously, than in any other. The exercises of benevolence are so numerous, and so diversified, as to need, if we would consider them clearly, and usefully, to be arranged in different classes, denoted by different names, and separately contemplated by our minds. Still, it is also useful to remember what the Scriptures have taught us in the text, that the whole moral character of God is love, endlessly diversified in its operations and manifestations, but simple and indivisible in its nature; an intense and eternal flame of uncompounded good-will.

How glorious a character is here presented to us of the great Ruler of all things! Nothing less than infinite and unmingled benevolence could qualify him for the great work of replenishing his vast kingdom with unceasing and eternal good. All good-will, inferior to this, must, it would seem, be wearied, discouraged, influenced to change its views by rebellion and provocation, and thus inclined to vary its original and best designs, and to fall short of the perfect objects, which it began to accomplish. But the love of God, evidently without limits, is equally without variableness, or shadow of turning. Hence, every good gift, and every perfect gift, flows from it unceasingly, and will flow for ever.

In this view of his character, how infinitely distant is JEHOVAH from all the Gods of the Heathen! These imaginary beings were not only imperfect, but were debased by every human weakness, and deformed by every human passion; possessed of no fixed character, or purpose; contentious among themselves; revengeful towards mankind; flattered into good humour again by their services; wearied by their own labours; and invigorated anew only by food, sleep, or pastime.

I cannot but add, How different a Saviour must he be, whose mind is informed with this boundless love, united with its concomitant perfections, from the Saviour, presented to us by Socinianism, and its kindred systems! Christ, as exhibited to us by these systems, is a created, and, therefore, an imperfect and mutable, being. When Stephen was expiring, he committed his soul finally, with all its interests, into the hands of the LORD JESUS. All his faithful followers, at the close of their lives, adopt the same conduct. How desirable must it be, at so solemn a period, when our all is depending, to realize, that he, on whom we depend, is possessed of love, great enough to comprehend even us, and to be incapable of weariness, alienation, or change: love, in a word, the same yesterday, to-day, and for ever! How desirable must it be to find Him, in whom we are required to repose confidence, as the condition of inheriting eternal life, able, willing, and faithful, to bestow on us, all that is meant by this divine reward.

4thly. The perfect Benevolence of God must, it is evident, delight in greater good, more than that, which is less, and most in that, which is supreme.

That the Omniscience of God cannot but discern all the differ

ences of good, and distinguish, with complete accuracy, and in all cases, the greater from the less, and that which is, on the whole, most desirable, from that which is not, will be admitted of course. That perfect benevolence must choose this, in preference to any other, is, unless I am deceived, equally evident. Indeed, I can conceive of no possibility, that benevolence can, in any being, prefer a smaller degree of what he thinks good to a greater. Much less can this be attributable to God. As he knows perfectly what is really good; so on this only must his desire, or delight, be fixed; and with the more intenseness in proportion to the greatness of the degree, in which it does or may exist.

Should it be said, that there may be two or more systems of good, equally perfect and desirable: I am not disposed to contend with him, by whom it is said. Those, who say it, ought however to remember, that it is said gratuitously there being no evidence, by which the assertion can be supported. 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.

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 chil dren 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 neces

sary 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 Justice.

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

3dly. 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, 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.

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 VOL. I.

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