5. And it is, secondly, just. It renders to all their due. It prescribes exactly what is right, precisely what ought to be done, said or thought both with regard to the author of our being, with regard to ourselves, and with regard to every creature which he has made. It is adapted in all respects to the nature of things, of the whole universe and every individual. It is suited to all the circumstances of each, and to all their mutual relations, whether such as have exited from the beginning, or such as commenced in any following period. It is exactly agreeable to the fitnesses of things, whether essential or accidental. It clashes with none of these in any degree; nor is ever unconnected with them. If the word be taken in that sense, there is nothing arbitrary in the law of God. Altho' still the whole and every part thereof, is totally dependent upon his will: so that thy will be done, is the supreme, universal law both in earth and heaven.
6. "But is the will of God the cause of his law? Is his will the original of right and wrong? Is a thing therefore right, because God wills it? Or does he will it, because it is right?"
I fear, this celebrated question is more curious than useful. And perhaps, in the manner it is usually treated of, it does not so well consist with the regard that is due from a creature, to the Creator and governor of all things. 'Tis hardly
