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This the apostle calls, Romans 3, the manifestation of the righteousness of God. Now, fays he, the righteousness of God is manifested. That is, it is no longer a secret. We now know, what righteousness in God means: the properties of it are opened; its glory, riches and sublimity difcovered. We now know, how righteous he is, how he loves it, how he acts it, and how excellent and transcendent it is in itself. This is now fully opened and exhibited in the life of Jesus of Na

zareth.

God the father himself owns this. Says he, in the text above, Thou hast 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 cause, and had, in various ways and degrees signalized 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 so little, that it was scarce perceptible. They had comparatively so little aversion

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from Romans 5. 14. where he is said to be a type or figure of him who was to come. He was to keep the faith as a substitute for a while, to vanquish temptations, possibly only this one, and so for little time to preserve his finite character unblemished and unsullied; and then himself, and all his pofterity, would be fixed in a condition from whence they neither would, nor should fall. And thus the trial of human nature was made short and light; the term confined to one day, one hour, and I think less than that. After one shock of temptation endured and withstood, 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 righteousness. Yet he could not hereby properly justify either himself or them.

Therefore to bring things to a state of maturity, Immanuel, in the fulness of time came to fulfil all righteousness. In order hereunto, he put it on as a breast 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; so 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 hast loved righteousness, and hated iniquity. All the work he had to do on earth was, with suitable measures of energy 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 sin, he had no internals adequate to the work. There is in fin, such quantities, and qualities, and fulness of evil; such complications of losses, hurt, damage, torments, madness and monstrous abfurdities; it comprehends in its nature, such infathomable depths of forrows, death and hell; that no man ever could, in acting against it, do justice. For after all his finite and consequently feeble efforts, there would be still more due.

Jesus therefore was the only one here capable

of

of doing justice. 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 such inward oppositions to it, such armed refolutions, such vehement anger, risings and resentment in the mind; conducted with fuch perfect prudence and self possession, that from him, and him only, moral evil had its due. He disliked and hated it fufficiently. The prophets therefore represent him in this work, as kindled and fired by the most tremendous passions of wrath and anger; and describe 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 impression. 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.

Justice, or righteousness on the other hand, that is, doing as, we would be done by, is so amiable and lovely, that it is worthy to be for ever admired and adored. And as in the former case, so in this, man in his best state is altogether vanity. The business of loving righteousness sutficiently and fupporting its cause, and espousing its interest properly, is what transcends all that ever was or could be found in finite beings. There is in Justice, such a plenitude of perfect reason and good sense, comprehending in its nature, whatever is calm, orderly, harmonious and beautiful: and, therefore must be, the pure and only spring 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 Moses and the prophets, the law and gofpel, grace and glory. The whole is justice. All good sense, gladness and glory lies in it. Adam was a friend and a true admirer of virtue; but his ardor was finite and feeble, and fell short of the respect due to the subject. The extent of his existence would not admit of energy and zeal adequate to the love and affection due.

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The Son of God only was capable of loving justice as it deserved; and, at the time appointed, appears in order thereunto. The depth of his existence could afford

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vehemency and glow,

fufficient

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