Obituary Notices

MRS. LIVINGSTONE, LATE OF BOWMORE, ISLAY.

On the evening of the 16th inst., Mrs. Livingstone died at the residence of her daughter and son-in-law at 87 Thistle Street, Glasgow, at the ripe age of 89 years. She seemed to us to be a woman of sterling worth and piety. But being a woman of great modesty and real humility, she spoke very sparingly about everything which concerned herself. One thing could not be concealed—viz., her great love for the Word of God and the great delight she had in God’s way of salvation, set forth therein, through the atonement made by the Son of God on Calvary’s Cross. The end came rather suddenly; but there is good cause to believe that her anchor was within the vail. “The expectation of the poor shall not be lost.”—N. C.

MR. NORMAN MUNRO.

We regret to have to announce the death of Mr. Norman Munro, who died on 16th inst. at his son’s house at 10 Rosehall Street, Glasgow, at the age of 83 years. He was a native of Scourie, Sutherlandshire. He was a pious man, and as his end drew near, marks of grace appeared very distinctly in him. His last words to us were—”How great the goodness of God to me is, though a vile sinner in myself. He sets before me a free salvation in Christ, and the power of His Holy Spirit to apply it to my soul; and also leaves with me the use of my faculties to meditate upon these things!”

Last September he lost his eyesight completely. He was at Scourie at the time. Since he came home from there he was confined to the house, but able to rise every day till within a few weeks of his end. “The righteous has hope in his death.”—N. C.

THE LATE MR. GEORGE MACLEOD, ELDER, LAIRG, SUTHERLAND.

Our Church, in the district of Sutherland, lost three of its outstanding men during the last six months. The three were worthy elders of the Church—viz., Mr. Alex. Matheson, Bonar; Mr. Geo. Macleod and Mr. Angus Gray, Lairg. They were three sober-minded men, who commanded great respect from all who knew them, and whose demise has been keenly felt by every member of the community. The loss has been felt very sorely by all the congregations of the Church. We offer our readers a few remarks about Mr. George Macleod in this month’s issue of our Magazine.

George Macleod was born in the parish of Creich, Sutherland, on the 18th of July, 1830. His father was both an elder and catechist there. In 1855 all the family except George, who was at the time serving his apprenticeship, and who expected to follow them as soon as he learned his trade, emigrated to Canada. He felt the separation very hard. A portion of God’s Word came to his mind, which was fulfilled to him in after life. The words were—”When my father and mother forsake me, then the Lord will take me up.”

In his youth he was gay, and very fond of music and dancing. He dressed in full Highland fashion. One Sabbath morning he and a few companions went from Creich to attend a communion at Rogart. Before they reached the place where the congregation met they passed the late James Matheson, Claismancuamh, Dornoch, sitting at the wayside. James said to him—”Young man, ‘Behold the day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh shall burn them up, saith the Lord of Hosts, that it shall neither leave them root nor branch.'” When he got home that night the Highland dress was laid aside never to be worn again. He was left some years before the light of the knowledge of the glory of God in the face of Jesus Christ was shined into his heart. One day, on his way home from church at Creich, where he heard the late Dr. Aird preach, and musing on the truths he had heard, the glory of the way of salvation through the Cross of Christ broke in upon his soul, and he was made both able and willing to accept of it and to rejoice in it. Ever after he venerated the Doctor very much, and used to walk twelve miles on the Lord’s Day to hear him. He told us that often the Dr.’s first prayers made him feel that he was not only refreshed in body after his fatigue, but also fully compensated in his soul. Like the divisions of Reuben, the division of the Free Church of Scotland caused great thoughts of heart, and the heart of dear George Macleod had its own share. He mourned to the end for the blindness which happened to a few whom he fully believed to be true Israelites; nevertheless, he was one of the most steadfast and uncompromising men in the Free Presbyterian Church of Scotland.

It was his habit to rise earlier on the Sabbath day than on any other day. He spent the hours of its morning in private prayer, reading the Word of God, and meditation. To him the Sabbath was a delight, the holy of the Lord, honourable. After the public services were over he gathered together his family, and heard them repeat a part of the Shorter Catechism and portions of the Word of God. He strictly prohibited any levity on that day, and any unnecessary work. Indeed, when there at Communion seasons, we were often struck with the solemnity and quietness reigning under their roof. May that blessing abide with them.

He was a true patriot, in whose heart the cause of Christ held the highest place. He deplored exceedingly how his fellow-countrymen were forsaking the truth and the God of our fathers, and going after Ritualism and Romanism. He did his utmost to enlighten people to a sense of these evils by distributing all kinds of Protestant literature. He was a very intelligent man, had his eye on Scotland, England, America, Australia, etc., knew their dangers religiously, and sent many a warning to them. He did not forget that charity begins at home. Calmly, earnestly, and affectionately he warned men of their danger, and of the awful results which were sure to follow their forsaking of the old paths—“Thus saith the Lord, Stand in the ways and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We shall not walk therein.”

As a friend he was constant, faithful, true, and sympathetic. We can never forget his kindness, which was as natural to him as to breathe the air. Once we came to his most hospitable fireside both cold and wet; he took hold of our hands in his two hands and tried to warm them, saying, “Poor fellow, you are perishing.” While we highly admire the great kindness and hospitality of other dear friends, we have no hesitation in saying that Bridge End, Lairg, exceeded them all. He and his worthy companion were never more pleased than when, on Communion occasions, their house was brimful of people. Everyone was made to feel at home there. His kindness did not end there; but he opened his purse also to Christ’s poor people, and helped liberally to defray the expenses incurred in travelling to and from the place.

But his true humility and godly fear were the outstanding characteristics of his daily life. He was one of the humblest men we ever saw. There was not the least ostentation or self-seeking to be seen about him. He seemed to be always looking upon himself as unworthy to have the lowest place in the Church of Christ, but that did not detain him from doing his very utmost to further it in the world, and especially in the Sutherland congregation. His own concerns in worldly matters had to stand aside when they appeared to clash with spiritual matters. Indeed, he took comparatively little interest in anything apart from the cause of Christ, and still, when near his end, he was heard often to say how very

little he had done for it, and how the things of God ought to be put before every other thing under the sun. But when we now look back on his earnest, unceasing efforts to advance it in the world, the truth is apt to spring up—”Well done, thou good and faithful servant; thou hast been faithful over a few things. I will make thee ruler over many things: enter thou into the joy of thy Lord.” His humility was not more conspicuous than the continual fear he had of sinning against God. Still it had nothing in it of that fear which causes the sinner to desire that he should be hid from God’s face; but quite the contrary, it was a fear of the awful trouble of soul which the true child of God has when the Lord’s face is hid because of sin. In all his prayers this came out most convincingly to all who could understand it. Prayer was his delight.

His love to the Lord’s people was true, lasting, and deep. We have often thought for the last two months how happy these three men, who loved one another so sincerely in this world, will be now in eternal glory with Christ and his beloved people, especially because they will part no more. They were really lovely and pleasant in their lives, and in death they were not divided. But there are a few left amongst us yet of the same spirit, who were affectionately loved by George Macleod, and seeing it is the love of God shed abroad in the heart by the Holy Ghost, it is a bond that cannot be broken. So let it be.

About six weeks before his end came he was laid aside by an attack of influenza. Though his friends were aware that he was rather poorly, it seems none believed that the end was so near. At the beginning of his trouble he passed through a mental conflict with unbelief, but got a great relief. He was heard repeating some of the most comforting verses in the Psalms. No part of truth was oftener on his lips during his Christian life than the Psalms. His end was perfect peace. While the Sabbath was being ushered in—the 25th of January—he departed to enjoy an endless Sabbath, at the age of 73 years. On Wednesday, the 28th, his remains was interred in the churchyard at Lairg. Many were present from far-distant places, along with the men of Sutherland of all denominations—a large concourse of people—who carried his remains to the grave. It was not only heard from many persons, but it was also visible in their countenances that they realised the loss the whole community had sustained by his removal. There his body rests united to Christ till the resurrection.

He left a widow—the companion of his joys and sorrows for 42 years—four sons, and two daughters. The deepest sympathy is felt for them all by many true friends throughout the whole land. May the Lord, who followed His kindness from father to son for three generations, show mercy to his sons and make them noble princes in the earth. God’s Word gives them the advice—”Thine own friend and thy father’s friend, forsake not.”—N. C.

MR. ALLAN MACDONALD, OBAN.

“The path of the just is as the shining light that shineth more and more unto the perfect day.” There be those called to this shining path not of the will of man, but of God; of such this also is true—that they are princes of the blood Royal of Heaven, and in due time they hear the call, “Come up higher.” Mr. Allan Macdonald gave evidence that he was so called, and to him came the summons with the dawning year, and he passed to the higher house.

Mr. Macdonald was born in the island of Barra some 56 years ago. Nothing definite is known of his earlier years beyond the fact that he lost his father when he was but two years of age. The mother was taken from him in his ninth year. Mr. Macdonald, thus deprived by death of both parents, passed into the care of relatives in the island of Muck. It does not appear that they exercised any great restraint upon him, or tried to teach him the principles of religion, which at this time seems to have been at a very low ebb in Muck, for he, when he was able to act for himself, ran away to sea.

A considerable portion of his life was, subsequent to this, spent in foreign service, during which he visited many parts of the earth and passed through many of the dangers and sufferings incident to those “who go down to the sea in ships and do business in great waters.”

We have no definite information as to when the realities of eternity first became matter for concern to Mr. Macdonald. It was, however, after his marriage, and when desiring baptism for one of his children, that he became fully awakened to his condition as a guilty sinner before a Holy God. From this awakening he passed into great distress of soul, so much so that he was almost unable to fulfil the duties of his vocation. For days together he would be locked up in his room praying. This characterised his after life to such an extent that he was known as “Praying Allan” among his shipmates.

We are not privileged to know when the terrors of Sinai passed on into full vision and faith in Christ, the end of the law for righteousness. But that he found peace in Jesus, his after life and conversation give ample testimony. He seldom spoke of his own experiences, but he was ever ready to give a reason for the hope that was in him. He manifested great tenderness of conscience, and in this connection he is known to have very forcibly remonstrated with the owner of a posting establishment opposite his dwelling regarding the profanation of the Sabbath by hiring carriages on that day. Mr. Macdonald’s interference was at first resented, but in the long run his position was ethically acknowledged.

In 1893, when the great schism in the Free Church called the defenders of the “Faith once delivered to the saints” to rally

round their banner, Mr. Allan Macdonald took his place in the ranks, and later on, when the Free Presbyterian Church was fully organised, he was called to be a deacon in the Oban congregation. From this time on till his departure his spiritual life seemed deepened and intensified. The ministrations to the sick and the dying were much valued.

Mr. Macdonald frequently spoke at the fellowship meetings, and most effectively, especially for the last time on earth, at the November Communion in Oban. From that time onward, although in his usual health, it was observed that Mr. Macdonald’s prayers and admonitions (for he was fearless in rebuking sin) were more earnest, and especially at family worship his petitions were marked by a peculiarly supplicating request that the present might be a year of souls—a new year.

Mr. Macdonald’s life here came to a close last January. The illness began in the first week of the year. For a few days he was able to conduct worship lying in bed. Then he fell into semi-unconsciousness, from which he never recovered, and on the 14th of January he passed into the immediate presence of God.

Mr. Macdonald left a widow and family of three sons and two daughters to mourn his loss. The Oban congregation also feel that they have parted from a real comrade, and desire to express their appreciation of his genuine worth, and their sympathy with those who mourn his loss.—C. M.

A Sermon.

BY THE LATE REV. JOHN MACDONALD, FERINTOSH.

“But now the righteousness of God without the law is manifested.”—ROM. iii. 21.

THE obvious design of this epistle is to illustrate and confirm the important doctrine of the sinner’s justification before God—a doctrine which lies at the very foundation of Christianity—which includes in it, and connects with it, all the blessings of eternal life; and apart from which no hope or comfort is left for man, either for time or for eternity. The Jews, though possessing all the advantages of a divine revelation, had fallen into sad mistakes regarding this doctrine. “For they being ignorant of the righteousness of God, and going about to establish their own righteousness, had not submitted themselves to the righteousness of God” (Rom. x. 3); and sought justification, “not by faith, but, as it were, by works of the law” (Rom. ix. 32).

The apostle, aware of the fatal consequences of such mistakes, not only to the Jews, but to the world at large, was led, under the guidance of inspiration, to write this epistle chiefly for the purpose of setting this doctrine in a just light. Other points are noticed, it is true, and points of great importance, but these are evidently introduced in their subserviency to this doctrine, or as arising out of it.

In pursuing his design, the apostle sets out with the fact, which cannot well be denied, that the whole world, Jews and Gentiles, “are guilty before God,” all having sinned and come short of His glory. And it falls by natural consequence, that “by the deeds of the law there shall no flesh be justified in His sight; for by the law,” he adds, “is the knowledge of sin” (Rom. iii. 19, 20). Of course, if another method of justification, and a method altogether different from anything which man could devise, had not been revealed, man would have been utterly and eternally undone. Such a method, however, the apostle proceeds to unfold. “But now,” says he, “the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God, which is by faith of Jesus Christ, unto all and upon all them that believe; for there is no difference: for all have sinned, and come short of the glory of God: being justified freely by his grace through the redemption which is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;—to declare, I say, at this time, his righteousness, that he might be just, and the justifier of him who believeth in Jesus” (Rom. iii. 21-26).

The whole of this interesting passage merits the careful perusal of every reader as containing one of the clearest and most comprehensive views of the doctrine of justification that is to be met with in any part of the sacred volume. It exhibits to us at once a righteousness which constitutes the ground of the sinner’s justification, and the manner in which a sinner obtains an interest in it, so as to enjoy the benefits resulting from it. This is by faith, and by faith without the deeds of the law. It points out to us also the ground upon which the sinner may warrantably receive it, and plead an interest in it; or that which may be called the right of acceptance—viz., the free offer of it in the gospel; for “it is unto all,” as the light of the sun, for the benefit of the world. We learn from it, further, that this righteousness is actually imputed to every believing sinner, or transferred, in law-reckoning, to his account, so as to avail him for the purposes of justification and eternal life. It is upon all who believe, as a garment (for to this the word alludes), in which they stand covered, clothed, and adorned before God. And finally, this method exhibits not only the grace of God, which it does in a marvellous manner—for believers are said to be “justified freely by his grace, through the redemption which is in Christ Jesus”—but also the glory of his moral character. For hereby “his righteousness is declared;” and it appears that he “is just, and the justifier of him who believeth in Jesus.”

The limits to which I must confine myself will not permit me to enter on the consideration of each of these particulars. What I design at present chiefly is, in reliance on divine strength, to direct the attention of my hearers—

I. To that which may be called the foundation of the whole, in

this procedure of grace—the righteousness of God. And II. To this righteousness as now manifested.

The consideration of these points cannot be inapplicable on any occasion on which we have to address immortal souls; and it is hoped will be seen to be not unsuitable to that which has called us together this day. Our attention, then, is directed—

I. To that which is here called the righteousness of God, and which is represented as the foundation, or meritorious ground, upon which God bestows on man pardon, acceptance, and all the blessings of redemption. In Scripture the term “righteousness” is not unfrequently used in a different sense from that in which it is employed here; and it will not be foreign to our purpose for a little to advert to this. It sometimes signifies the righteousness of the divine nature, or that which has been commonly called the moral rectitude of God—a character which is inseparable from His nature, which is displayed in all His works, and by which He makes it manifest, that as He regards sin with infinite detestation, so He regards moral excellence or goodness with ineffable delight—a character, in short, which includes in it all the perfections of his moral nature—such as holiness, justice, and truth, and which is, therefore essential to His very being. Hence He is said to be “a God of truth, and without iniquity” (Exod. xxxii. 4); to be “justified when he speaks, and clear when he judges” (Ps. li. 4); to be “righteous in all His ways and holy in all His works (Ps. cxlv. 17); the righteous Lord who loveth righteousness; and whose “countenance beholdeth the upright” (Ps. xi. 7).

It is evident, however, that this cannot be the import of the term in the passage before us. For the righteousness of the divine nature neither is, nor can be, a ground of justification to sinful man. It is rather that which reveals the divine indignation against sin, passes a sentence of condemnation on account of it, and renders it indispensable that sin be punished. Nevertheless, it is of the utmost importance to entertain just conceptions regarding this view of the divine character; for although this is not, and cannot be, the righteousness which justifies the sinner, and which is here referred to, it is not to be considered on that account as having no relation to that righteousness, much less (as many, alas! are too apt to think) as being at variance with it. On the very contrary, there exists the strongest affinity and harmony between the one and the other; for the righteousness of the divine nature is that which (on the supposition that sinners were to be saved) rendered it necessary that the other righteousness by which we might be justified, should be wrought out, and thus becomes the very reason of the existence of this other righteousness. This righteousness or character of God is, besides, the rule or standard to which the righteousness which justifies the sinner must be conformed, and with which, in all its essential characters of spirituality, equity, purity, and perfection, it must correspond. And, lastly, the righteousness which justifies the sinner must be such as to become

a transcript of the other, and the mirror which exhibits its true character and glory to men.

Were these things but duly considered by many, they would not blindly or presumptuously trust in what they call the mercy of God, nor venture to approach Him for pardon and acceptance on the footing of any deeds, or even sincerity and penitence of their own, while the righteousness of the Divine nature stands in the way, precludes the exercise of mercy, except in consistency with justice, and fences around for ever the rights and prerogatives of divinity. They would, on the contrary, renounce every pretension of this nature, and most humbly and thankfully acquiesce in that wonderful plan, in which “mercy and truth are met together, and righteousness and peace have kissed each other” (Psa. lxxxv. 10).

But, as distinguished from this righteousness of the divine nature and character, that to which our text refers is evidently that which was wrought out by the Son of God in behalf of sinners of mankind. This, and this alone, is that righteousness, “which is by the faith of Jesus Christ unto all, and upon all them who believe,” the righteousness, on account of which God accepts the sinner, and which is manifested to the faith and acceptance of men for this purpose.

In regard to this righteousness, it is of importance to observe:

1. That it consists in the complete fulfilment of the law in all its precepts and penal sanctions. The law as a covenant of works required of man perfect obedience as the condition of life; and, at the same time, denounced death as the penalty of transgression. The Lord Jesus Christ, accordingly, met the law in both these respects, fulfilled its precepts, and endured its penalty; accomplishing the one by the holiness of His nature and the righteousness of His life, and the other by the awful and unparalleled sufferings of His death. The whole course of His obedience, then, commonly distinguished into active and passive (with what propriety I do not at present inquire), is that which constitutes the right in question and by which, in virtue of the divinity of the person who wrought it out, the law is “magnified and made honourable.”

2. The righteousness thus wrought out in fulfilment of the law by the Son of God was altogether of a vicarious nature—it was in behalf of others and not for Himself. He stood wholly in a public, never in a private, capacity. He stood as the representative of sinners. In order to redeem them he assumed our nature, was made under the law, submitted to all its vast demands, and suffered its awful sanctions; for “He was made a curse for us,” says the apostle. If He was wounded it was for our transgressions; if He was bruised it was for our iniquities; if He died the just it was for the unjust, that He might bring us to God. Thus for men He lived, for men He died; and all that He hath done and suffered is to be considered as wholly on their account and in their actual room and stead.

Some, indeed, talk as if His human nature owed obedience to

the law for itself, and that only His sufferings were on our account, as procuring for us release from punishment, but that we are left to work for life as we can. This, to say the least of it, affords but poor comfort to the sinner, and in effect leaves him just where he was. But it should be remembered, that Scripture never represents the Son of God as having assumed the human nature for Himself, but wholly for others—”Forasmuch as the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might destroy him that had the power of death, that is, the devil: and deliver them who through fear of death were all their lifetime subject to bondage” (Heb. ii. 14-15). It should also be remembered that the human nature in Him never subsisted in a state of distinct personality, but always in inseparable union with the Godhead, in virtue of which, whatever conformity it might possess to the law as a rule, it could owe no obedience as a covenant; under which form it demanded obedience of man, and consequently of the surety. Let us hold, then, by the consoling truth, that our divine Redeemer fulfilled the precepts of the law, as well as that He endured its penalty for man; in consequence of which the righteousness which he wrought out has procured a title to life as well as a release from punishment, and bestows the twofold blessing of pardon and acceptance, on every one that believeth. Let us also rejoice, that if this righteousness was wrought out in behalf of others, it will also be readily conferred upon them, and eventually be applied to the myriads for whom it was thus accomplished. And let the guilty and condemned sinner avail himself of a righteousness which he is not only warranted, but invited, and even commanded, to accept, for all the purposes of salvation.

1. It is a righteousness of infinite value, and therefore available to all the purposes for which it was designed. Wrought out by the Son of God in our nature, it was not only perfect as a complete fulfilment of the law, but a righteousness of such value as to merit life and salvation for others. We can conceive of a perfectly holy human nature giving complete obedience to the law; but in all this there is nothing that could avail for others. The obedience of the highest angel in glory could merit nothing for man: because a finite nature can never exceed that which it was its own duty to perform. But the Son of God, as was noticed already, having assumed the human nature into intimate union with the divine, all the actions and sufferings of that nature derived immediate and infinite value from the divinity; and, properly speaking, are to be considered (and in the estimation of law and justice actually are so), the actions and sufferings not of a finite nature, but of Him who is God in our nature. This is what stamps a value and glory on this righteousness, in consequence of which the law is not only fulfilled, but magnified and made honourable, divine justice infinitely satisfied, redemption obtained for man; and “God is just, and the justifier of him who believeth in Jesus.”

2. This righteousness has been actually sustained by Jehovah in behalf of sinners, and acted upon in all ages by Him as the ground of their acceptance and complete salvation. This, indeed, might be inferred from what has already been stated; for, if wrought out in obedience to the law, in the room of the guilty, and by the Son of God, we must conceive it to be a righteousness worthy of God to accept and sustain. But, besides this, the resurrection of Christ from the dead, His ascension and reception to glory—the outpouring of the Spirit on the day of Pentecost, and frequently since, the promulgation of the gospel in the world, the dispensation of means and ordinances in the Church, the conversion of sinners, and the experience of saints in all ages—confirm the interesting truth that God the Father, as the righteous Judge, has actually sustained the righteousness of His Son in behalf of sinners, and has actually proceeded upon this as a foundation in receiving sinners into His favour and conferring on them all the blessings of eternal life. Oh, glorious righteousness, through which such blessings flow to man, and such rich revenues of glory accrue to God!

After what has been stated, it will be scarcely necessary to detain you by mentioning some of the reasons why it is here called the righteousness “of God.” It is so, as we have seen, because wrought out by Him in our nature. It is so also, as exhibiting His glory and moral rectitude to man. It is a transcript of His moral character, and the mirror in which man may behold it. It is so likewise (and perhaps this is the principal reason of its being so called in the text), as being altogether of His provision and appointment. In this, as well as in many other respects, it is opposed to any righteousness of man, and the economy of grace connected with it, to the natural tendencies of his carnal, proud, and legal spirit; so much so that it would never have entered into his heart to conceive of this astonishing method of salvation.

But further, it is called the righteousness of God “without the law.” Not that it has no reference to the law, for we have already seen that it was wrought out in fulfilment of it, and therefore that the interests of the law, in all its glory and dignity, were fully consulted in the working out of it. Nor are we to suppose that the sinner is to have no regard to the law in receiving this righteousness. On the contrary, he recognises it in all the extent and spirituality of its demands; and it is under an impression of the equity of its demands, and of its awful sanctions, that he actually submits to the righteousness of God. But it is a righteousness conferred on the sinner without regard to the deeds of the law, or any works of His done in obedience to the law, as a covenant, and to which He looks, in whole or in part, as the ground of his acceptance with God.

There is a tendency in man to seek justification by works; and he will, even when pressed hard by the law, endeavour to work up in himself convictions of sin, and certain penitential feelings, by

which to recommend himself to God for an interest in the righteousness of His Son;—not recollecting that such convictions and inward feelings are designed to prompt us to accept of that righteousness, and not to entitle us in the least degree to an interest in it. The righteousness of God, however, neither proposes nor accepts of any compromise with the law in this respect; and it is the mercy of the sinner, did he but know it, that this is the case.

Lastly, this righteousness, it is said, is “witnessed by the law and the prophets.” The ceremonial law in almost all its types and sacrifices prefigured this substitutionary system, or justification by the righteousness of another. And though the moral law did not give any direct information of it, nevertheless, in the perfection of its demands, and the awful nature of its threatenings, it pointed out the necessity of such a righteousness. The prophets all witness concerning it, “Surely,” says Isaiah, “shall one say, In the Lord have I righteousness and strength” (Isa. lxxv. 24). “And this is the name,” saith another prophet, “whereby He shall be called, the Lord our righteousness” (Jer. xxiii. 6). And Daniel tells us that He—Messiah the Prince—should “bring in everlasting righteousness” (Dan. ix. 14). In short, “to Him give all the prophets witness, that, through His name, whosoever believeth in Him, shall receive remission of sins” (Acts x. 43). Of course, this was not a new and hitherto unheard of doctrine, as some of the Jews were apt to imagine. It was a doctrine known to their fathers, a doctrine recorded in their own writings, and which possessed a peculiar prominence in their system; which, therefore, nothing but wilful blindness and determined unbelief could prevent them from perceiving. And thus God in testifying concerning this righteousness by the law and the prophets, thereby declared not only His high approbation of it, but that it has ever since the fall of man been the exclusive foundation upon which He justifies the ungodly, and confers upon him that believes all the blessings of salvation.

This, then, is the righteousness to which our attention is directed in the text; a righteousness of infinite value and glory wrought out by the Son of God in behalf of sinful men, a righteousness without the law, and a righteousness witnessed by the law and the prophets, a righteousness which has procured for man deliverance from wrath and a title to life, and which actually confers on him who believeth these and all other spiritual blessings, in all the fulness of their extent and eternity of their duration.

II. Let us consider this righteousness, as now manifested. The apostle has evidently a reference here to the gospel dispensation, as having brought this subject, together with every other part of redemption, clearly to light. Under the law, these things were adumbrated by a variety of types, ceremonies, and sacrifices. But under the gospel the vail is rent in twain, the shadows have given way to the substance, the Sun of Righteousness has arisen, and a

day has dawned upon the world in “the light of which men shall see light.” We may observe—

1. That the righteousness is manifested in the gospel as actually wrought out. Here we see the Son of God no longer prefigured by types and sacrifices only, but actually appearing on the field of the world, tabernacled among us, suffering hunger, fatigue, poverty, and reproach, obeying the law in all its precepts, and during the whole course of His active life. We see Him endure its penalty, enter the garden, His soul exceeding sorrowful there, ascend Calvary, suffer Himself to be stretched on the accursed tree, and there, bearing the insults of men, the malice of devils, and, what infinitely exceeded all these, those hidings of His Father’s countenance, which led Him to exclaim, “My God, my God, why hast Thou forsaken me!” But we hear Him at last cry, “It is finished!” And thus, having finished transgression, made an end of sin, and made reconciliation for iniquity, “He brought in everlasting righteousness.” The gospel thus reveals to us a righteousness actually accomplished. The law pointed to it as a righteousness to be manifested, and ancient believers looked forward with longing expectation to its accomplishment; but the gospel points it out to us as actually wrought out, and manifested as such for the justification of sinners. What a confirmation is this to the faith of God’s people, and how daring the presumption of the sinner, who, in the matter of justification would propose to superadd any doings of his own to a righteousness thus manifested as actually and perfectly wrought out!

2. It is manifested in the gospel, in the universality of its benign and beneficial designs regarding sinners of mankind. Under the Mosaic economy, all the blessings connected with this righteousness were confined to one nation, and shut up within the pale of one church. This, with a few exceptions, was the state of things for ages; and the righteousness in question was during that long period unpublished and unknown to the world at large. But now, it is unto all, not only sufficient in itself for the salvation of all, but designed freely for the benefit of all, exhibited to the faith and acceptance of all indiscriminately, and commanded (or so the commission runs) to be preached to every creature for this purpose. For “there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, bond, nor free: but Christ is all and in all” (Col. iii. 11). And this righteousness, which is unto all, starting from Calvary, whence it burst forth in its glory on a benighted world, shall continue its career until all nations shall see its manifestation in the gospel, are brought within the sphere of its influence, and blessed with that salvation of which it is at once the medium, and the procuring cause to men. O glorious thought! what a warrant to sinners of every description, and of every nation to whom it is proclaimed, to accept of it. And what an encouragement! nay, what an imperious call to communicate

the intelligence of it to all nations, far and near, that they may hear of, believe, and be found in this righteousness!

1. In the gospel it is manifested in the greater extent of its triumphs in the salvation of men. Under the ancient economy, confined as it was to one nation, there were but few among them who believed in the report, and few to whom the arm of the Lord was revealed. But under the glorious gospel of the blessed God, thousands and tens of thousands have been led to believe the record concerning it; to rely on this righteousness as the ground of their justification, and to experience its justifying effects in the enjoyment of pardon of sin, peace with God, access to His presence, and the hope of eternal glory. They have also experienced its sanctifying effects; for it provides for the sanctification of all who receive it, and this remarkable change is inseparably connected with it, and is its never-failing result. For every believer finds that it is “grace reigning through this righteousness” that renews his heart, overcomes his prejudices, subdues his corruptions, detaches him from the world, elevates his affections to the things which are above, inspires him with zeal for God and devotedness to His cause. In short, it directs, prompts, and strengthens him to abstain from all appearance of evil, to resist the devil, the world, and the flesh, and to follow that “holiness without which no man shall see the Lord.” If these effects do not ensue, men but deceive, and sadly impose upon themselves, by imagining that they trust in this righteousness, while their trust is but a mere pretension; for if any man be in Christ, and therefore clothed in His righteousness, he is a new creature. And Christ is made to all who believe in Him, not only wisdom and righteousness, but sanctification and redemption. And thus, instead of making void the law, they, on the contrary, establish it. And if such be the triumphs connected with the salvation of one sinner, what shall we conceive of those displayed in the salvation of the thousands and myriads who, in the days of the apostles, and in every succeeding age since, have been brought under its influence, and made to experience the blessed results of the imputation of this righteousness;—of thousands and myriads, too, of every description, rank, character, kindred, nation, and tongue; and thousands and myriads who have given evidence to the world, by their devotedness to God, their firmness and fidelity in His cause, their patience under affliction, and the holiness of their lives and conversation, that they owed all their ability thus to act, and all the hopes and prospects that animated them during their Christian journey, to the righteousness of God manifested in the gospel!

Thus the righteousness of God is manifested in the gospel more clearly than ever under the law. It is manifested in the gospel as wrought out; it is manifested unto all, in regard to its tendency and design, and it is manifested in its triumph or actual effects in the salvation of many. And does not the manifestation of it in

these respects speak to us? Does it not proclaim to us the invaluable privilege which the Lord has bestowed on us in giving us our lot under such a manifestation of His righteousness, while to many this is denied. How, then, should we remember that “to whomsoever much is given, of him much shall be required.” How inexcusable, besides, does it leave those who shut their eyes to its value, and refuse to submit to it, expecting by other means, and means of their own devising to recommend themselves to the favour of God; or who, if they would not altogether reject this righteousness, for their own justification, yet would bring their own works, their sincerity, their repentance, and some even their faith, as a price in their hands, by which to acquire a title to this blessing; or who would conjoin these with the righteousness of Immanuel, in order to procure the desired acceptance in the sight of God; thus acting as foolishly as if one should by lighting a taper endeavour to assist and increase the light of the sun. Such conduct carries absurdity, as well as criminality, in its very face. And those who are guilty of it would do well to look to their state in time, and to betake themselves to the true foundation ere it be too late, and the door of mercy be for ever shut, otherwise they shall find that “the hail shall sweep away every refuge of lies, and that the waters shall cover the hiding places.”

A very extensive improvement might be made of this subject; but I shall confine myself to the three following observations which I deduce, by way of inference, from what has been said. And—

1. We may hence see of what importance it is, that every one of us, for himself, be satisfied that he has submitted to this righteousness, and so fallen in with the design of its manifestation, that we have received it as the righteousness of faith, that we rely upon it exclusively for pardon, acceptance, and eternal life; that we desire to be found in it, not having our own righteousness, which is of the law, and that we enjoy the benefits resulting from a personal interest in it, particularly peace with God, filial confidence in His presence, spiritual intercourse with Him, the sanctification of our nature, and the hope of eternal glory. Everything depends on this. Oh, then, let us not rest satisfied without sure and Scriptural evidence regarding this most important of all points. If we are right regarding this, we cannot be materially wrong in regard to other matters relative to salvation; but if we are mistaken here, be it remembered that we are mistaken for eternity.

2. We may also from this subject see the necessity of divine influence to give effect to this important doctrine. The righteousness of God is manifested, but men do not naturally see it. The sun shines, but the blind cannot behold its light. A vail covers the face of man by nature, which hides the glory of this righteousness from his view. It is God alone that can remove this vail (Isa. xxv. 7). It is He who “commandeth the light to shine out of darkness, that shines into the heart of benighted sinners, to give

the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. iv. 6). It is the peculiar province of the Spirit to “convince men of sin, righteousness, and judgment;” “to guide them into all truth,” and “to glorify Christ” (John xvi. 13, 14). It was He who led three thousand on the day of Pentecost to believe the report, and to submit to the righteousness of God. And it is He who, in all ages, discovers to sinners their need of this righteousness, reveals its glory, efficacy, and excellence, to their view, disposes them to acquiesce in it as the foundation upon which they would stand with acceptance before God, and enjoy all the blessings of eternal life and glory. And it is e Halone that can give efficacy to the means appointed by God for the salvation of men, and to all the efforts of His creatures to communicate the knowledge of that salvation to their fellow-men, wherever it is preached. How necessary then is it that we should depend much on the Spirit in all our exertions, and pray that his power and presence may be felt by ourselves individually, and accompany our feeble endeavours to instruct others around us in the knowledge of those things which relate to their everlasting peace; that so the righteousness of God, which is manifested in the gospel, and whose light shines around them, may thus be manifested in the hearts of many, bringing all the blessings of time and eternity in its train!

1. But, lastly. May we not from this see the obligations which lie on all who enjoy the benefits of the righteousness which is thus manifested, to communicate the knowledge of it to those who are still in darkness and ignorance regarding it? Many both at home and abroad are in this deplorable condition, and must be considered as “perishing for lack of knowledge.” And are not we, upon whom the Lord has bestowed the privilege of this revelation, bound by every consideration to do all that we can to meliorate their condition? Are the means afforded us, and shall we withhold these means from them; By so doing should we not be accessory to, and even implicated in, their ruin? “If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain; if thou sayest, Behold, we know it not, doth not He that pondereth the heart consider it? and shall not He render to every man according to his works?” (Prov. xxiv. 11, 12). But I trust that many among us are otherwise minded; and that from a regard to the glory of God, and love to the souls of men—from a view of the righteousness which is manifested in the gospel for the benefit of all—from considerations arising out of the love and grace of God manifested in this righteousness, and of the responsibility under which they are placed in reference to a final tribunal, they are willing to “know” the situation of “them that are drawn unto death,” and to afford them the means of deliverance.

[This sermon is taken from the volume entitled “Precious Seed. Discourses by Scottish Worthies.”—ED.]