teousness and the ungodliness of men, which form the fit subjects for its application. And there is not an individual man who is not a fit subject of it. The wrath is unto all unrighteousness; and there is none who has not fallen into some unrighteousness. All who do these things are worthy of death; and there is not a human creature who has not done one or more of these things.

But there is a way, it would appear, in which they who are thought worthy of death and are under the wrath of God, may nevertheless be made to live. They die by the wrath of God being inflicted on them. They live by the righteousness of God being administered to them. The one is just as much the rendering of a foreign application as the other. In the one case there is a displicency at sin on the part of the Godhead; and this bodies itself into a purpose of vengeance against the sinner; and the infliction of it is sent forth from God's remote and lofty sanctuary, originating there, and coming down from thence upon the unrighteousness of man. And as with the wrath of God ministered unto the world, so is it with the righteousness of God which is ministered unto the world. It has all a separate existence in the upper courts of Heaven. It is no more man's righteousness in the one case, than it is man's wrath in the other. There was a ransom found out by God. There was a surety accepted by God. There was a satisfaction which that surety rendered. There was an obedience undertaken for us by one who

inhabited eternity; and with this obedience God was well pleased. There was a righteousness which He could acknowledge. There was a duteous and devoted offering, which to Him was the incense of a sweet-smelling savour. There was a virtue which shone in spotless lustre even to His pure and penetrating eye; and a merit which not only met the demand of His holy law, but magnified that law and made it honourable. And all this apart from any obedience of ours. All this the produce of a transaction in which we had no share. All this a treasure existing in the repositories of that place, where the Father and the Son hold their ineffable communion-a righteousness not rendered by us, but rendered to us; and which is the only one that God can look unto with complacency. This is the righteousness of God, standing altogether aloof and separable from the righteousness of man; and which He offers to administer to us all, in place of that wrath which, upon our refusal of His better offer, He will administer. And the way in which both the wrath and the righteousness are set before us in this passage, as being each of them a descending ministration— the one of them being as purely a dispensation from Heaven as the other-should prepare us for the still more pointed asseverations of the apostle, when he tells us that the righteousness upon which we are accepted is altogether of God, and borrows not one particle of its worth from the obedience of man; that it comes upon us in the shape of a

previous and a prepared grant, which we are simply to lay hold of; that we are not the authors of it, but simply the subjects of it: And much is to be gathered from the information, that, like as the wrath of God is unto man's unrighteousness, so the righteousness of God is unto man's faith.

The question is, Whether that thing on which we are justified is the righteousness of Christ alone accepted by God, and therefore called the righteousness of God, and rendered ours upon our receiving it by faith-or, Whether it be the righteousness of man as alone or in part the plea of man's justification. It will be found in the sequel, how strenuously and how unreservedly the apostle cleaves to the former term of this alternative; and in this opening passage of his Epistle, does he afford us no obscure or unsatisfying glimpse of that doctrine, on which lie suspended the firmest securities of our peace in this world, and the dearest hopes of our eternity.

The next thing to which we direct your attention, is the precise reason that is intimated to us here, of God's provocation with man. There is something in the principle of His anger, which accords with what we experience of the movement of anger in our own bosoms. in our own bosoms. An infant or an animal do an action which is materially wrong, without calling forth our resentment. It is the knowing it to be wrong, on the part of the doer, which is indispensable to our anger against him being a rightful emotion; and it is neither the

may

acting nor the thinking erroneously, on the part of man, which in itself brings down upon them the wrath of God. It is their doing so intelligently. It is their stifling the remonstrances of truth in the work of unrighteousness. It is that they voluntarily bid it into silence; and, bent on the iniquity that they love, do, in the wilful prosecution of it, drown its inward voice-just as they would deafen the friendly warning of any monitor who is standing beside them; and whose advice they guess would be on the side of what is right, and against the side of their own inclinations. Were there no light present to their minds, there would be no culpability. On the other hand, should it shine clearly upon them, this makes them responsible for every act of disobedience to its lessons. But more, should it shine but dimly, and it be a dimness of their own bringing on-should they land in a state of darkness, and that not because any outward luminary has been extinguished; but because, in hatred of its beams and loving the darkness, they have shut their eyes-or should it be a candle within which has waned and withered to the very border of extinction, under their own desirous endeavours to mar the brilliancy of its flameshould there be a law of our nature, in virtue of which every deed of opposition to the conscience causes it to speak more faintly than before, and to shine more feebly than before, and should this be the law which has conducted every human being on the face of our earth to the uttermost depths,

both of moral blindness and moral apathy-Still he is what he is because he willed against the light, and wrought against the light. It is this which brings a direct ciminality upon his person. It is this which constitutes a clear principle for his condemnation to rest upon; and it is enough to fasten blame-worthiness upon his doings, that they were either done in despite of the convictions which he had, or done in despite of the convictions which but for his own wilful depravity he might have had.

The Bible, in charging any individual with actual sin, always presupposes a knowledge, either presently possessed or unworthily lost or still attainable on his part, of some rightful authority, against which he hath done some act of wilful defiance. The contact of light with the mind of the transgressor, and that too in such sufficiency as, if he had followed it, would have guided him to an action different from the one he has performed, is essential to the sinfulness of that action-insomuch that on the day of reckoning, when the men of all nations and all ages shall stand around the judgment-seat, there is not one who will be pronounced an outcast of condemnation there, who will not feel an echo in his own conscience to the righteousness of the sentence under which he has fallen; and who, though living in the midst of thickest heathenism, will not remember the visitations of a light which he ought to have followed, and by resisting which he has personally deserved the displeasure of God that shall then be over