The Justice of God.

It is scarcely surprising that far less has been written upon the justice of God—than upon some of the other Divine perfections. We are accustomed to turn our thoughts unto those objects and subjects which afford us the most pleasure, and to avoid those which render us uneasy. But no servant of the Lord should be guilty of pandering to this tendency. Rather must he endeavor with all his might to declare "all the counsel of God" and to portray the Divine character just as it is set forth in Holy Writ. He must not conceal a single feature thereof, no matter how awe-inspiring it is, or how repellent to the fallen creature. It is impossible for us to entertain right conceptions of God, unless we have before us a full-orbed sight of His varied excellencies. To view Him only as "Love"; to refuse to contemplate Him as "Light"—will necessarily result in our manufacturing a false god in our imaginations, a caricature of the true and living God.

God is a Being possessed of every excellence. Not one of them could be lacking without changing His character, and therefore if any one of them is either unintentionally or deliberately omitted, then the object of contemplation is not the true God—but a figment which is the outcome of our misconception. Yet while we are required to acknowledge all the Divine attributes, nevertheless they do not all produce the same effect in our heart and mind. Some are objects of pleasure—but others fill us with awe and fear. Divine wisdom delights us with the wonders of its production and the marvels of its contrivance. Divine goodness charms us with the richness and variety of its gifts. As we contemplate God as a gracious Benefactor, joy is awakened within us, and as we perceive Him ministering to our numerous needs we are filled with gratitude. But when we turn our thoughts unto the immaculate holiness of the Divine nature, and the inflexible justice of His moral government, a different order of sentiments is evoked.

When the human mind is focused upon the ineffable purity of God and His unchanging righteousness, it appears to fallen creatures that He no longer smiles—but frowns upon his works. That easy, peaceable disposition—so pleasing to our hearts, so soothing when we feel the stirrings of conscience—in which we contemplate God while considering His goodness alone, gives place to far sterner aspects, and we are made to tremble when He is also seen as an offended Ruler and Judge. Guilty sinners have no desire to cultivate a closer acquaintance with One who is "of purer eyes than to behold evil, and cannot look on iniquity" (Hab. 1:13), and whose wrath is "revealed from Heaven against all ungodliness and unrighteousness of men" (Romans 1:18). Such a view is terrifying, and they would readily flee to the most distant place, if they could escape His solemn presence. In the sight of holy angels, JUSTICE gives a firmness and consistency to the Divine character—but the criminal dreads justice, and the Divine justice most of all, since it is far more formidable and inexorable than man's.

But however distasteful Divine justice may be to the fallen creature, the interests of Truth, and not the pleasing of his hearers, must be the principal aim of the preacher. If he is regulated by the Scriptures and not by maudlin sentiment, he will be preserved from one-sided and misrepresenting conceptions of Deity, and he will not hesitate to declare that God is just, as well as wise, and good—that He is not only the Creator and Preserver of the world, but also its Governor. And that as power and wisdom are requisite to the guidance and maintenance of inanimate nature, so justice is equally indispensable for the government of intelligent and moral agents who are the proper subjects of law, and will therefore require to be rewarded or punished. As another has rightly pointed out, "To deny God's justice is to wrest the scepter from His hand, and to expose His government to contempt and insult, by proclaiming impunity to its subjects."

Above we have stated that the Divine justice is far more formidable than man's—and that because of this it is so much dreaded by the guilty. The justice of God is the justice of One who is both omniscient and omnipotent, so that it is impossible we should conceal from Him our offenses, or escape from the execution of His sentence. God is possessed of both infinitely complete knowledge of every detail of our lives—and of the most absolute power to enforce His verdicts. Frightful as it is for a guilty creature to contemplate such justice—yet woe be unto the preacher who from the fear of man, or from coveting his praise, deliberately softens down the Divine justice so as to cause less alarm. Woe be to the preacher who attempts to show that God's justice is not so formidable as some harsh and gloomy minds have declared—or that it will not mark our sins with extreme strictness—or not rigidly insist upon its demands—or that when it is displeased it may easily be pacified.

Never was there a greater need for the ministers of the Gospel to proclaim the inflexible justice of God, than in the evil days in which our lot has fallen. Not only is God Himself insulted and grossly dishonored, by the perversions of His character which have been so widely promulgated during the last few decades—but multitudes of people have been fatally deceived thereby, until a generation has now arisen to whom the Deity of Holy Writ is the "unknown God." All around us are those who have so erroneous an idea of the Divine clemency, that they suppose God is as easy-going as the modern parent, and as lax as many of our judges. They suppose that only in the most extreme and exceptional cases (if indeed then) will He punishthe crimes of any with everlasting fire. By such ungrounded assumptions do they stifle any occasional convictions of conscience, and steal their hearts against any apprehensions of danger, which may visit them, persuading themselves that God is so full of mercy, that His justice is virtually inoperative.

But if the consideration of God's justice fills the unbeliever with dislike and dismay—it is far otherwise with those in Christ. In very early times Abraham consoled himself with the fact that "The judge of all the earth" would assuredly "do right" (Gen. 18:25). In his wondrous song Moses declared, "I will proclaim the name of the Lord. Oh, praise the greatness of our God! He is the Rock, His works are perfect, and all His ways are just. A faithful God who does no wrong, upright and just is He. " (Deut. 32:3, 4). David extolled his God as, "The Lord is righteous in all His ways, and holy in all His works" (Psalm 145:17).

Most remarkable is that word in Jeremiah where the Lord is designated "the Habitation of justice" (50:7) so that His people might take hope from and shelter in His righteousness. So, too, His Prophets found comfort therein in the dark days of Israel's declension: "the just Lord is in the midst thereof, He will do no iniquity" (Zeph. 3:5). While from Revelation 15:3 we learn that the inhabitants of Heaven exclaim, "great and marvelous are Your works, Lord God Almighty; just and true are Your ways, O King of saints."

"Righteousness and justice are the foundation of Your throne; faithful love and truth go before You" (Psalm 89:14). This is perhaps the most helpful passage of all in the casting of light upon the most-important, awe-inspiring, and yet glorious subject we are now seeking to study. The great Jehovah is here exhibited to our view—under the idea of Sovereign and judge—being presented to our adoring regard as upon His throne. It is the Throne of universal empire and of absolute dominion. From that throne, the Lord exercises His authority and executes His laws with omnipotent but impartial hand. Righteousness and justice are magnified as being the "foundation" of Jehovah's throne. There seems to be an allusion unto the bases or supports of an ancient monarch's throne.

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