wherever they came : but, in a little time, when people observed the principal men of the state marching at their head, they concluded that whatever the matter was, there must be good reason for it. Nor did the heinousness of the affair raise less violent emotions in the minds of the people at Rome, than it had at Collatia : so that, from all parts of the city, they hurried into the forum, where, as soon as the party arrived, Brutus made a speech, recounting the violence and passion of Sextus Tarquinius, the shocking violation of Lucretia's chastity, and her lamentable death. . . . By descanting on these and other topics, he inflamed the rage of the multitude, so that they were easily persuaded to deprive the king of his government, and to pass an order for the banishment of Lucius Tarquinius, his wife and children Tullia fled from her house; both men and women, wherever she passed, imprecating curses on her head." Nor can I omit a passing reference to that eloquent vehemence of interrogative, with which Cicero addresses the sanguinary Catiline: "How far, Catiline, wilt thou abuse our patience? how long shall thy frantic rage baffle the efforts of justice? to what height meanest thou to carry thy daring insolence? Art thou nothing daunted by the union of all the wise and worthy citizens, nothing by the looks and countenances of all here present ?"* But we must also observe that the irresistible working of conscience in the self-condemnation of the unrighteous is to be traced everywhere among the heathen writers, as where Cicero exposes the terrors of the guilty Piso: "How you fled! how you trembled on that day! how the consciousness of your crimes made you despair of life!" But this is seen no where more forcibly than among the heathen poets. And even in their recitals of fabulous narrations, this power of conscience is perpetually displaying itself. Every one will remember the contest between right and wrong described by Ovid as going on in the mind of Medea : "But love, resistless love, my soul invades ; Nor do the self-reproaches of Europa, as painted by Horace, deserve less regard : *Cic. Orat. in Cat. i. Duncan. + Cic. in Pison. 35. Ov. Met. 7. 19. Dryden. "Where am I, wretched and undone? But that there is a natural law among men, independent of revelation, is attested in the most decisive terms by the pagan writers of antiquity. "These points," says Demosthenes,† "are manifest; they need not the decision of laws; they are determined by nature." So Sophocles speaks of "Th' unwritten law divine, Immutable, eternal, not like these Of yesterday, but made ere time began."‡ But the most remarkable passage is that of Cicero, where he is speaking of a particular law of human nature: "For this, my lords, is not a written but an innate law; we have not been taught it by the learned, we have not received it from our ancestors, we have not taken it from books; but it is derived from, it is * Hor. Od. iii. 27. Francis. + Dem. on the Crown, 83. Leland. forced on us by, nature, and stamped in indelible characters upon our very frame: it was not conveyed to us by instruction, but wrought into our constitution; it is the dictate, not of education, but of instinct." What need can there be for any further vindication of the apostle's assertions, which, as we see, are as powerfully declared by the voice of Nature as by the words of Scripture? SECTION LIII. Roм. v. 19.—“ As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous." 1 PET. iii. 18.-" Christ hath once suffered for sins, the just for the unjust.” 1 TIM. ii. 5.-" There is one mediator between God and man." THE statements now before us have been made the subject of much cavil. That the righteousness of one person should be made available to cancel the unrighteousness of others, is thought a strange doctrine. And yet, if we will look but for a short while into the construction of society, we shall see innumerable instances of this kind of arrangement. The ruin of an individual, who has disgraced himself by a course of the most profuse extravagance, shall be averted by the kind interposition of a friend, whose moral principles and conduct have |