spiritual characteristics. And these are all summed up in the
two--righteousness and holiness. To which is added in the substantially
parallel passage in Colossians, 'Renewed in knowledge after the image of
Him that created Him,' where, I suppose, we must regard the 'knowledge'
as meaning that personal knowledge and acquaintance which has its
condition in love, and is the foundation of the more purely moral
qualities of which our text speaks.

Is there, then, any distinction between these two? I think there is very
obviously so. 'Righteousness' is, I suppose, to be understood here in
its narrower meaning of observance of what is right, the squaring of
conduct according to a solemn sovereign law of duty. Substantially it is
equivalent to the somewhat heathenish word 'morality,' and refers human
conduct and character to a law or standard. What, then, is 'holiness'?
It is the same general conduct and character, considered, however, under
another aspect, and in another relation. It involves the reference of
life and self to God, consecration to, and service of Him. It is not a
mere equivalent of purity, but distinctly carries the higher reference.
The obedience now is not to a law but to a Lord. The perfection now does
not consist in conformity to an ideal standard, but in likeness and
devotion to God. That which I ought to do is that which my Father in
heaven wills. Or, if the one word may roughly represent the more secular
word 'morality,' the other may roughly represent the less devout phrase,
'practical religion.'

These are 'new,' as actually realised in human nature. Paul thinks that
we shall not possess them except as a consequence of renovation. But
they are not 'new' in the sense that the contents of Christian morality
are different from the contents of the law written on men's hearts. The
Gospel proclaims and produces no fantastic ethics of its own. The
actions which it stamps in its mint are those which pass current in all
lands--not a provincial coinage, but recognised as true in ring, and of
full weight everywhere. Do not fancy that Christian righteousness is
different from ordinary 'goodness,' except as being broader and deeper,
more thorough-going, more imperative. Divergences there are, for our law
is more than a republication of the law written on men's hearts. Though
the one agrees with the other, yet the area which they cover is not the
same. The precepts of the one, like some rock-hewn inscriptions by