wise; for we have before proved both Jews and Gentiles that they are all under sin; as it is written, there is none righteous, no not one ; there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no not one." These sentences and those which follow them, taken from the Jewish scriptures, i. e. addressed by the Holy Spirit to the Jews themselves, prove that in the Jew no more than in the Gentile was there any such natural disposition or general habits of life as could please or satisfy God.

Our business, however, is with ourselves. Such was the description of the Jews. "What then? Are we better than they?" Are we not "“under sin," as they were under sin? Is the nature of mankind altered? Is the heart returned to submission to its Maker? Is the corruption ceased, which began when Adam fell? "Sin then entered into the world; and death by sin:" has sin now left the world, so that the sentence of death may leave it too? Let us try this by the character which St. Paul attributes to the Jewish

people, and see whether it does not represent the natural character of all mankind.

"There is none righteous, no not one." Now righteousness, in the creatures of God, is conformity to the law which their Creator has prescribed for them to walk by. But where is the man upon earth, who does of his own will incline to the law of God? He may be gradually brought to it by education and by grace; by divine and human teaching: but leave him to himself, will he be righteous? Will he acknowledge the extent or attain the purity of the divine law, and " keep a conscience altogether void of offence towards God and towards men ?"

"There is none that understandeth; there is none that seeketh after God." Is not this again too true? Is it common for mankind to understand that they are creatures of God, designed to do their Maker service? that they are bound to love and honour him? that their true interest is, not to pursue in the first and chief place the things of this earthly life, but to "live righteously, soberly, and godly in the present world," looking for a blessed immortality? Or will they seek after God? Do they not rather hide themselves from him? Do they not hate to be remind

ed of his purity? Do they not dread the mention of his laws, and profane the day which he has commanded them to keep holy?

Surely we may say, as truly as the prophet of old, they are all gone out of the way: become unprofitable; there is none that doeth good, no not one. The way, is that which God points out for men to walk in, and which leads to heaven; the way of holiness and piety; the way trodden by Christ and his apostles. Out of this way who has not gone, following "the course of this world?" Who does not more willingly walk in the way of sin and self-indulgence?

Therefore they are become unprofitable. A thing is unprofitable, if it does not answer the purpose for which it was designed. God intended us to live for his glory and service; but if, on the contrary, we live to our own pleasure and according to our own desires, we do not answer his purposes, and become worthless and vile in his sight.

Hitherto we have spoken generally. In what follows, St. Paul proceeds to detail the particular offences in which the corrupt nature of man is shown.

First he notices the sins of the tongue. As speech is the principal glory of man, that faculty in which his superiority to the brute creation is most evidently seen, so it is the index by which the disposition is most clearly signified. St. James even says, "if any man offend not in word, the same is a perfect man, and able also to bridle the whole body." And our Lord himself: "By thy words shalt thou be justified, and by thy words shalt thou be condemned."

Judging therefore by the tongue, what are we to decide concerning the nature of man?

Their throat is an open sepulchre. With their tongues they have used deceit. The poison of asps is under their lips. Their mouth is full of cursing and bitterness.

Now does not this too truly describe the use made of the tongue, by those who are not under the influence of religion? Nothing is more offensive than an open sepulchre; yet is this a just emblem of the filthy discourse which often issues from the mouth. Nothing is more venomous than the poison under the tongue of the asp. But the tongue of man is often no less poisonous; perverting truth; ridiculing piety;

3 James iii. 2. See also i. 26.

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mocking at holiness; turning aside the young from the right way; putting "bitter for sweet, and sweet for bitter, darkness for light, and light for darkness."

Further, with their tongues they have used deceit. How much of this is met with, in the intercourse of men with one another? Lying is one of the first sins which betrays the corruption of the heart; and it is too often one of the latest which is conquered by grace. Witness the oaths which are taken, the bonds which are written, the covenants which are signed and sealed; because men with their tongues use deceit, and cannot otherwise be trusted.

Again, their mouth is full of cursing and bitterness. Does not this too agree with sad experience? Can we deny this declaration of Scripture? Cursing proceeds out of the mouth, on the first provocation; and bitterness, bitter hatred against those who differ from us, bitter malice against those who have injured us, bitter slander against the name and character of those whom we dislike; such is the produce of the tongue, when it is left to speak out of the abundance of the unconverted heart.

From words, St. Paul proceeds to actions.