The next attribute is God’s justice. All God’s attributes are identical, and are the same with his essence. Though he has several attributes whereby he is made known to us, yet he has but one essence. A cedar tree may have several branches, yet it is but one cedar. So there are several attributes of God whereby we conceive of him, but only one entire essence. Well, then, concerning God’s justice. Deut 32:4. ‘Just and right is he.’ Job 37:23. ‘Touching the Almighty, we cannot find him out: he is excellent in plenty of justice.’ God is said to dwell in justice. Psa 89:14. ‘Justice and judgement are the habitation of thy throne.’ In God, power and justice meet. Power holds the sceptre, and justice holds the balance.
I. What is God’s justice?
‘Justice is to give every one his due.’ God’s justice is the rectitude of his nature, whereby he is carried to the doing of that which is righteous and equal. Prov 24:12. ‘Shall not he render to every man according to his works?’ God is an impartial judge. He judgeth the cause. Men often judge the person, but not the cause; which is not justice, but malice. Gen 18:81. ‘I will go down and see whether they have done according to the cry which is come up unto me.’ When the Lord is upon a punitive act, he weighs things in the balance, he does not punish rashly; he does not go in the way of a riot, but a circuit, against offenders. Concerning God’s justice, I shall lay down these six positions: -
[1] God cannot but be just. His holiness is the cause of his justice. Holiness will not suffer him to do anything but what is righteous. He can no more be unjust than he can be unholy.
[2] God’s will is the supreme rule of justice; it is the standard of equity. His will is wise and good. God wills nothing but what is just; and therefore it is just because he wills it.
[3] God does justice voluntarily. Justice flows from his nature. Men may act unjustly, because they are bribed or forced: God will not be bribed, because of his justice; he cannot be forced, because of his power. He does justice out of love to justice. Psa 45:7. ‘Thou lovest righteousness.’
[4] Justice is the perfection of the divine nature. Aristotle says, ‘Justice comprehends in it all virtues.’ To say God is just, is to say, he is all that is excellent: perfections meet in him, as lines in a centre. He is not only just, but justice itself.
[5] God never did nor can do the least wrong to his creatures. God’s justice has been wronged, but never did any wrong. God does not go according to the summum jus, or rigour of the law; he abates something of his severity. He might inflict heavier penalties than he does. ‘Thou hast punished us less than our iniquities deserve.’ Ezra 9:13. Our mercies are more than we deserve, and our punishments less.
[6] God’s justice is such that it is not fit for any man or angel to expostulate with him, or demand a reason of his actions. God has not only authority on his side, but equity. ‘He lays judgement to the line, and righteousness to the plummet.’ Isa 28:17. It is below him to give an account to us of his proceedings. Which of these two is more fit to take place, God’s justice or man’s reason? Rom 9:20. ‘Who art thou, O man, that replies against God?’ The plumb line of our reason is too short to fathom the depth of God’s justice. Rom 11:33. ‘How unsearchable are his judgements!’ We are to adore God’s justice, where we cannot see a reason of it.
II. God’s justice runs in two channels. It is seen in two things, the distribution of rewards and punishments.
[1] In rewarding the virtuous. Psa 58:11: ‘Verily there is a reward for the righteous.’ The saints shall not serve him for nought, he will reward praerces et lachrymas; though they may be losers for him, they shall not be losers by him. ‘God is not unrighteous to forget your work and labour of love, which ye have shewed to his name.’ Heb 6:10. He gives a reward, not because we have deserved it, but because he has promised it.
[2] He is just in punishing offenders. He is just. (1.) Because he punishes sinners by a law. ‘Where there is no law, there is no transgression.’ Rom 4:15. But God has given men a law, and they break it, therefore he punishes them justly. (2.) God is just in punishing the wicked, because he never punished them but upon full proof and evidence. What greater evidence than for a man’s own conscience to be witness against him! There is nothing God charges upon a sinner but conscience sets its seal to the truth of it.
Use one: See here another flower of God’s crown, he is just and righteous. He is the exemplar and pattern of justice.
But how does it seem to stand with God’s justice, that the wicked should prosper in the world? ‘Wherefore doth the way of the wicked prosper?’ Jer 12:1. This has been a great stumbling, and has led many to question God’s justice. Such as are highest in sin are highest in power. Diogenes seeing Harpalus a thief go on prosperously, said, ‘Sure God has cast off the government of the world, and mindeth not how things go on here below.’