or security of enjoying their possessions: but the effect of righteousness should be assurance.

But this prophecy is more eminently fulfilled in a spiritual sense; and the blessings enjoyed by the Jews under the shade of Hezekiah are more fully possessed by the Christian under that of Messiah. For without any limitation or exception whatever, it may be said of all nations, Jew and Gentile, of all religious denominations, of every family and individual, and hitherto has been found an invariable fact, that "the work of righteousness shall be peace," &c.

There are some persons who, whenever they hear or read the word "righteousness," immediately conclude that it means the righteousness of Christ-his righteous thoughts, tempers, words, actions, and sufferings-and that this is imputed to, or put upon all that believe; not to remove a single stain from the conscience, or an evil from the soul, but to cover the wickedness of the heart, the impurity of the tongue, the improprieties of the life, and unholiness of the temper. It is not to change the Ethiop's skin, but clothe the sweep with a surplice, and in this they are beheld of God all fair: this is called imputed righteousness. Others, again, whenever the word "righteousness" occurs, consider it as implying a humble, believing, loving, obedient disposition of mind, wrought in the soul by the grace and spirit of God: this is called imparted righteousness. While there are yet others, who never meet with the word, but they suppose it to mean something in action, which is within their own reach, or in the compass of their own power; some outward conformity to the letter of the law, with or without reference to the atonement of Christ, or the work of the spirit of God: this has been called outward or declarative righteousness. Now, taking the righteousness of Christ in a sober, scriptural sense, and NOVEMBER, 1855.

declarative righteousness as such, an outward conformity to the law of God as arises from a renewed nature, these if divided, or if any of them is excluded, righteousness is incomplete; but unite them, bring them into strict harmony, and the work of it is peace, and the effect quietness, &c.

I. THE RIGHTEOUSNESS OF CHRIST.

By which we understand all that He was and did to fit Him for a sacrifice, and all that He suffered as that sacrifice for the sins of the human race. As Jesus Christ was God incarnate, He had no moral disorder of nature, and no taint of defilement in his soul. As He was made under the law, so He gave obedience to every requirement and branch of it in its widest signification, and its most spiritual sense, in thought, word, and deed. This righteousness of His life is called His active righteousness. Thus, being a spotless person, He offered himself as a lamb without blemish, a sacrifice for sin. He bore the curse of a broken law, the sentence of justice, and the wrath of God; suffering in His body and mind all the punishment due to the unrighteousness of an unrighteous world. Hence he fulfilled all righteousness; is said to bring man everlasting righteousness; being "the end of the law for righteousness to every one that believeth;" and is the Lord our righteousness.

Now the work of this righteousness is peace with God, for by it He has procured terms of reconciliation. God is said to be angry with the wicked; His sword drawn ; His arm lifted; His vengeance smokes, and the throne of His majesty surrounded with every ensign of terror. But here Christ steps in and makes peace by the blood of His cross; and that, by giving to the law its demands, to justice satisfaction, assuaging the wrath of heaven, harmonizing the divine attributes, He removed every obstacle in the

way of reconciliation, and opened the door of salvation. Here, then, He is our peace, and procured that declaration, "For I am merciful saith the Lord," Jer. iii. 12.

II. RIGHTEOUSNESS WROUGHT IN US BY HIS SPIRIT. Of this, the first is, right views of ourselves, such as we cannot acquire by the mere use of our powers, nor have communicated by human teaching. For being by nature blind, we form the most erroneous conclusions respecting our states; but when enlightened by the spirit of truth, the veil torn from the heart, we find ourselves possessed of a depraved nature, a wicked heart, and unholy life; we find ourselves, as the Scriptures describe us, "wretched, and miserable, and poor, and blind, and naked," Rev. iii. 17. We feel at present the reigning power of sin, and memory points to every breach we have made in the righteous law of God: and while actual sin has plunged us into a gulph of misery, and exposed us to hell, the shock which our powers sustained through the fall incapacitates us from helping ourselves, and we are thus concluded in a lost state. The work of this righteousness is peace in the sinner's life. As this is a conviction of rebellion, the evil and danger of that rebellion, so it is followed by a cessation of moral hostilities. For, although God is in Christ reconciling the world, yet until they received these views, they would not be reconciled. Being blind to divine excellency, ignorant of his character, averse from good, they were enmity in their nature, rebels in conduct, seizing and employing every weapon of wickedness. But when thus enlightened he stands astonished at his audacious wickedness and the Divine forbearance; he grieves at having acted so mad and ungrateful a part; he trembles at his state and danger; indignantly throws down his weapons; and with his rebellion conquered, his pride humbled, self-confidence slain, he falls on his knees and sues for peace. In this way

was the rebel Saul of Tarsus brought to beg for terms of mercy.

A right faith in Christ, which rightly apprehends His saving character, credits His power, and clearly perceives his willingness to save now; and as it believes the truth of His word, so it fixes the dependence, places the confidence, casts away care, and rests every interest of the soul on His atonement alone. And by thus believing with the heart unto righteousness, they receive the gift of righteousness, which is a present salvation. Now the work of this righteous faith is peace in the sinner's conscience, "for being justified by faith, we have peace with God." It is true, before this, he had thrown down his arms of rebellion, there was outward peace, yet there was no peace in his soul, because his sin was unforgiven, his memory supplied the recollection of every offence, the law pointed each with a sting, a weight of condemnation oppressed him, conscience was like a troubled sea, while dread of God, fear of death, and terror of hell awfully prevailed. But when he believes, there is a balm brought to the conscience, its stains washed out, its wounds healed, reproaches silenced, and a consciousness of the divine favour imparted. Here all fear and dread end; God is the God of peace; Christ is the Prince of peace; the Gospel is the Gospel of peace; "the peace of God ruleth the heart and passeth all understanding."

A right temper of mind. To those who believe the divine promise, go on to experience the power of God to save to the uttermost, and enter into the deep things of God, there is a still higher and deeper degree of righteousness, having the very principle of it implanted in the nature: this is called "putting on the new man, which after God is created in righteousness and true holiness." It is the law of righteousness and love written on the

mind from whence they love God supremely and delight in Him alone. The heart is purified, the soul sanctified, the nature renewed, the disposition sweetened, the temper heavenly, and the graces of the Spirit abounding in them. Now the work of this righteousness is peace through all the powers of the mind. The enmity of the heart, the

spring of rebellion, is slain. As grace reigns through the introduction of righteousness, the war between reason and passion, nature and grace, is terminated; there is no jar in the mind, no clash in its powers; the judgment yields to the understanding, the will to the judgment; the affections are all regular and well placed, and every thought and desire is in the sweetest subjection to the love of Christ. There is no pride, nor anger, nor murmuring, nor fretfulness, nor discontent, nor impatience : these are destroyed, and all the powers and movements of the soul are in the utmost harmony; like a well-tuned instrument, without a dissonant note.

A righteous deportment. That is, a righteous life and conversation springing from this renewed mind. There is avoiding transgression, and even maintaining the greatest distance from it; a conscientious discharge of every duty to God, to man, and ourselves; a conversation which is humble, pure, savoury, and useful; a conduct that is benevolent, harmless, blameless, &c.; walking in all the commandments and ordinances, &c.; serving God without slavish fear, in righteousness, &c., so that in them the righteousness of the moral law is fulfilled,—a righteousness which, in its nature, extent, and end, exceeds the righteousness of the Scribes and Pharisees. And so long as this exists, it will work peace in every way. It keeps the conscience void of offence; the whole life in subjection to the authority of God. It will be accompanied by assurance of God's favour, and the subjugation of all the