This the apoftle calls, Romans 3, the manifeftation of the righteoufnefs of God. Now, fays he, the righteoufnefs of God is manifefted. That is, it is no longer a fecret. We now know, what righteousness in God means: the properties of it are opened; its glory, riches and fublimity dif covered. We now know, how righteous he is, how he loves it, how he acts it, and how excellent and tranfcendent it is in itself. This is now fully opened and exhibited in the life of Jefus of Nazareth.

God the father himself owns this. Says he, in the text above, Thou haft loved righteousness and hated iniquity: therefore God, thy God, hath anointed thee with the oil of gladness, above thy fellows. Many men and angels had been engaged in the fame caufe, and had, in various ways and degrees fignalized themselves therein; but all that they could do, was little more than giving proofs of their good will to the cause. They meant and attempted, and therefore are thought worthy to be called his fellows or co-partners; but what they could do, was fo little, that it was fcarce percep- . tible. They had comparatively fo little averfion

from Romans 5. 14. where he is faid to be a type or figure of him who was to come. He was to keep the faith as a fubftitute for a while, to vanquish temptations, temptations, poffibly only this one, and fo for a little time to preserve his finite character unblemished and unfullied; and then himself, and all his pofterity, would be fixed in a condition from whence they neither would, nor fhould fall. And thus the trial of human nature was made short and light; the term confined to one day, one hour, and I think lefs than that. After one fhock of temptation endured and withflood, every thing that could endanger innocency, for ever ceased. And the victory of one man, crowned the whole; and, was to be counted unto them for righteoufnefs. Yet he could not hereby properly justify either himself or them.

Therefore to bring things to a ftate of maturity, Immanuel, in the fulness of time came to fulfil all righteoufnefs. In order hereunto, he put it on as a breaft plate, and a helmet of falvation upon his head; he put on the garments of vengeance for clothing, and was clad with zeal as a cloak; fo that what had been hitherto received

received doctrinally in theory, he might now reduce to practice, and in all the energy and plenitude of the godhead, act it over, in the fight of the fons of men.

Accordingly, his business in the world is thus described in Hebrews 1. 9. Thou haft loved righteousness, and hated iniquity. All the work he had to do on earth was, with fuitable measures of energy and zeal, to and zeal, to love righteousness and hate iniquity. This, as yet, never had, and never could be done till he came. When Adam, the best of men, acted according to the law against fin, he had no internals adequate to the work. There is in fin, fuch quantities, and qualities, and fulness of evil; fuch complications of loffes, hurt, damage, torments, madness and monftrous abfurdities; it comprehends in its nature, fuch infathomable depths of forrows, death and hell; that no man ever could, in acting against it, do juftice. For after all his finite and confequently feeble efforts, there would be fill

more due.

Jefus therefore was the only one here capable

of

A

of doing juftice. He came to act against it; and all the internal force and fulness of the godhead was in every thing he did. There was confequently fuch inward oppofitions to it, fuch armed refolutions, fuch vehement anger, rifings and refentment in the mind; conducted with fuch perfect prudence and felf poffeffion, that from him, and him only, moral evil had its due. He difliked and hated it fufficiently. The prophets therefore represent him in this work, as kindled and fired by the most tremendous paffions of wrath and anger; and defcribe the year of our redemption, as the day of God's vengeance. And for this reason, the devil, the prince of this world, had nothing in him upon which he could make an impreffion. He could never get any evil to make

an

entrance. Every fin managed against him as a temptation, rebounded: and, recoiling, with double force fell backward into hell whence it

came.

Juftice, or righteoufnefs on the other hand, that is, doing as, we would be done by, is fo amiable and lovely, that it is worthy to be for ever admired and adored. And as in the former

cafe

cafe, fo in this, man in his best state is altogether vanity. The bufinefs of loving righteoufnefs futficiently and fupporting its caufe, and efpoufing its interest properly, is what tranfcends all that ever was or could be found in finite beings. There is in Juftice, fuch a plenitude of perfect reafon and good fenfe, comprehending in its nature, whatever is calm, orderly, harmonious and beautiful: and, therefore must be, the pure and only fpring of ease, joy and glory. They as naturally and neceffarily flow from it, as water from the fountain, or beams from the fun. This is Mofes and the prophets, the law and gofpel', grace and glory. The whole is juftice. All good fenfe, gladnefs and glory lies in it. Adam was a friend and a true admirer of virtue; bu his ardor was finite and feeble, and fell fhort of the respect due to the fubject. The extent of his existence would not admit of energy and zeal adequate to the love and affection due.

The Son of God only was capable of loving juftice as it deferved; and, at the time appointed, appears in order thereunto. The depth of his exiflence could afford a vehemency and glow,

fufficient