THE FREE CHURCH

QUARTERLY —―—–——―—–—

A MAGAZINE

FOR THE DEFENCE AND ADVOCACY OF SCRIPTURAL WORSHIP,

DOCTRINE, GOVERNMENT AND DISCIPLINE,

–––––––––––––

UNDER THE DIRECTION OF

A Committee of the Presbytery of the Free Presbyterian Church of Victoria

—―—–——―—–——―—–— VOLUME VI.

1905 -1908. —―—–——―—–——―—–—

Geelong .

W.A. BROWN, PRINTER, NEWTOWN. –––––––––

1908.

INDEX. Allocation of Property of Free Church of Scotland, First, 607 Allocation, Church Funds, 787. Answers to Questions, 668, 727, 760, 790, 850. Away with Him, 772. Baptize Infants, Why, 49. Baptized, Who should be, 651. Baptism, 681. Baptism, not Immersion, 74. Baptism, Historical Proofs of Infant, 502. Baptism of Jesus, The, 607. Baptism to be administered, To whom is, 401. Bazaar, The, 183. Bible Authority, 914. Bible and the Free Church, The, 626. Bible in the hands of the People, The, 868. Bible by Roman Catholics, The use and abuse of the, 365. Blessings and Curses, Papal, 636. Brevity of Life, 893. Capital Punishment, Essay on, 202. Characters of Christ: Bishop, 1; Captain, 33; Husband; Testator, 97. Choice Drop of Honey from the Rock Christ, A, 261, 284. Christ the Beloved and the Friend, 39. Christ bearing the Sins of the Elect, 206, 233. Christ's Little Flock, Great Comfort for, 347. Christ ever Mistaken, Was, 597. Christ Purging the Temple, 555. Christian Life and. Death, 13. Christadelphianism, 275. Cross, Do you wear a, 889. Church Crisis, The, 468. Church Crisis, The Cabinet and the, 482. Churches (Scotland) Act, 1905, The, 577. Church, Needs of the, 645. Church Rebuked, The Modern, 816. Church without the Spirit, On a, 907. Civil Establishments of Religion Lawful, Are, 147. Coalition of Interests not the Unity of the Faith, The, 214. Commission, Church Executive, 576, 756. Commission, Free Church, 604, 694. Committee, The Executive, 688. Common Cry and a Rare Prayer, A, 674, Communion Address, Closing portion of a, 864. Confession, A good, 389. Consecrated Life, Arguments for a, 702. Coronation Oath, The King's, 27. Correspondence Bible Class, 16, 60, 81, 110. Correspondence, Home, 107, 276, 453. Criticism, Destructive Higher, 78. Differences between the Free and United Presbyterian Church Widening, 654. Divine Ordinances, The Value of, 609. Doctrinal Adjustments, 865.

Doctrine of Unconditional Election, The, 697. Duty of Testifying for the whole Truth, 933. Episcopal Bench, The English, 221. Errors not harmless, 831. For Ever, 364. Form and Power, 792. Free Church, Letter to Home, 489, Free Church, Fort William, 549. Free Church General Assembly, 754. Free Church of Scotland, 59, 91, 518, 693, 846, 876. Free Church of Scotland, A Unionist Report of the, 903. Free Church of Scotland, Offices of the, 546. Free Church in South Africa, The, 691. Free Presbyterian Intelligence, 23, 53, 83, 116, 160, 189, 216, 247, 269, 308, 334, 361, 387, 409, 425, 465, 488, 514, 544, 569, 599, 632, 662, 685, 714, 757, 781, 811, 839, 873, 896, 927. Free v. the United Free Church, The, 388. Free Will, 534. Free Will, The Genealogy of, 484. God and Mammon, 819. God, The Fatherhood of, 838. Grievous Charge Repelled, A, 921. Highland Kitchen-maid; The, 363. Home Assemblies, The, 548. Home News, 193, 194, 362, 638, 665. How two Spies were found out, 194. How little of God is in the Present Generation, 893. House of Lords' Decision, 433. Human Amendments of Divine Methods, 223. Hymn that was sung by Christ and His Disciples, The, 329. Instability of Human Instruments contrasted with the Stability of the Gospel of Christ, 729. Isaiah's Ministry, 779. Jerusalem, The New, 372, 396. Job's Faith, 459. Laws Modern and Ancient, Thoughts on, 353. Lord's Jewels, The, 763. Lost Seasons of Grace, Lamented, 740. Man, The Natural, 319. Manton, on the Magistrate's Duty about the Truth, Dr., 306. Matthew, The Entertainment of, 569. McDonald to his First Flock, Rev. W., 165. McInnes, Death of Rev. D., 899. McIntyre, Reminiscences of the late Rev. Allan, 275, 294. Methodist Theology, New, 878. Miscellaneous items, 225, 310. Mission of Amusement worse than a failure, The, 293. Muckle Kate, 156. Multitude, The Great, 851. Multitude, The White Robed, 614. Murdoch Gordon, 647. Musical Innovations, The late Rev. Dr. Kennedy's Overture on, 124: Music in Worship, 486. Music in the Worship of God, Instrumental, 384. National Covenant of Scotland, History of the, 562.

National Righteousness, 7. Notes and Comments, 723. Notices 31, 64, 96, 132, 166, 194, 226, 250, 277, 314, 342, 366, 390, 414, 442, 470, 494, 522, 550, 582, 608, 640, 668, 696, 728, 762, 790, 818, 850, 878, 906, 934. OBITUARY: Mrs. K. Beaton, 844, Mrs. D. Bell, 309; Mrs. R. Bell, 309; Mr. J. Benny, 428; Mrs. S. Benny, 635; Mr. J. Bews, 56 ; Mrs: Billing, 162; Mrs. D. Black, 362; Mr. Duncan Black, 896 ; Mr. J. Brown, 410; Mrs. J. Brown, 569; Mrs. M. Brown, 663; Mr. W. C. Cakebread, 600; Mr. F. Cameron, 687; Mr. A. Cameron 816; Mrs. K. Cameron, 875; Mr. D. Campbell, 545; Mr. Carter, 248; Miss Chisholm, 844; Mr. C. Cleland, 876; Mr. J. Corstorphine, 410; Mr. M. Cromarty, 687; Mr. D. Cumming, 815; Mrs. J. Dodds, 217; Mrs. J. Dunn, 388; Mrs. Elliott, 217; Mrs. T. Fargie, 759; Mrs. G. Fraser, 812; Mr. D. Frazer, 816; Mrs. Ferguson, 515; Mr. J. Gall, 813; Mrs. A. C. Greed, 466; Mr. J. Hamilton, 517; Mr. P. Henderson, 309; Mrs. A. Hutchinson, 466; Mr. A. Hutchinson, 600; Mr. A. Hutchinson, 634; Mr. J. Irvine, 844; Mrs. R. Johnstone, 270; Mr. J. Lamond, 759; Mr. D. McAndrew, 118; Mr. K. McCaskill, 930; Mrs. McCallum, 27; Mr. A. McAskill, 515; Miss M. McAskill, 341; Mr. A. K. McAskill, 634; Miss F. McCurdy, 123; Mrs. N. McCurdy, 118; Mr. J. McCurdy, 759; Mr. M. McDermid, 896; Mr. A. McDonald, 56; Mr. P. McDonald, 56; Mr. D. McDonald, 56; Mr. A. McDonald, 123; Mr. D. McDonald, 191; Mr. A. McDonald, 217; Mrs. W. McDonald, 341; Mrs. C. McDonald, 410; Mr. D. McDonald, 426; Mr. D. McDonald, 466; Mrs. M. McDonald, 717 ; Mrs. A. McDonald, 781; Miss M. McDonald, 816; Mr. J. McDonald, 811; Mrs. McGillivray, 310: Mr. D. McGillivray, 600, Mr. A. McGilp, 270; Mrs. H. McGregor, 410; Mrs. M McInnes, 312: Mrs. D. McInnes, 362; Mrs. S. McInnes 634; Mr. J. McInnes; 685; Rev. D. McInnes, 899; Mr. J McInnes, 663; Mr. M. McInnes, 339, Mrs. A. McKay 270; Mr. H. McKay, 759; Mrs. A. McKay, 845; Mr. J McKenzie, 388; Mrs. R. McKenzie, 410; Mrs. J. McKillop 309; Mr. J. McKimmie, 634: Mr. R. McKinnon, 162; Mr N. McKinnon, 248; Miss M. McKinnon, 812; Mr. D McKinnon, 812: Mr. H. McLachlan, 501; Mrs. McLardy, 546; Mr. Allan McLean, 123; Mrs. A. McLean, 248; Mr. D McLean, 687; Miss A. McLean, 686; Mr. J. McLean, 930 Mr. D. McLean, 781; Mr. J. McLennan. 686; Mrs. M McLennan. 686: Mr. N. McLennan, 815: Mrs M. P. McLennan, 811; Mr. A. McMillan, 248: Mr. H. McNab, 342; Mr. D McNaughton. 685; Mr. D. McPhee, son of, 248; Mr. J. McPherson. 276; Mr. F. McPherson, 309: Mr. H. McPherson 686: Mr. J. McPherson. 717; Mrs. T. McQueinn, 387; Mrs. D. McQueen, 816: Mr. C. McRae, 163: Mrs. M. McRae, 426: Mrs A. McRae, 600; Mr. C. McRae, 812; Mr. J. Marshal, 515; Mr. D. Matheson, 341: Mrs. G. Matheson, 341: Mr. F. J. Matthews, 600; Mr. Middlemiss, 687; Mr. G. Miller, 428; Miss L. S. Morris, 342: Mrs. Morrison, 685; Mrs. J. C. Moody, 489; Mrs. Munro, 686; Miss J. Murchison, 759; Mrs. C. Murray, 189; Mrs. Myles. 163; Mr. J. Nicolson, 217; Mrs. D. Nicolson; 514; Mr. J. Nicolson, 545; Mrs. T. Nicolson, 686; Mr. D. Nicolson, 812; Mrs. D. Niven, 489; Mrs. A. Norton, 875: Mr. J. Paterson, 686: Miss A. Perry, 569; Mrs. Plain, 663: Mr. J. L. Reid, 162; Mrs. E. Robertson, 600; Mr. S. Robinson, 816; Miss M. Ross, 308; Mr. A. Ross, 545; Miss M. Ross, 686; Mr. John Ross, 896; Mr. C. E. Sach, 425; Mr. D. Shaw, 270; Mrs. J. Shaw, 634; Mrs. J. Short, 569; Mr. R. Snedden, 309; Mr. C. Sprigg, 569; Mrs. A. Stark, 163; Mrs. T. Stewart, 217; Mrs. G. Sutherland, 410; Mr. D. Sutherland 600; Miss C. Sutherland, 686; Mr. J. Syme, 815; Mr. Turner, 341; Mrs. Walker, 163; Mrs. J. Walls, 85; Miss Walls, 270; Miss J. C. Walls, 388; Miss M. Walls, 387; Miss J. Walls, 466; Mr. A. Walls, 466; Miss M. Walls, 781; Mr. J. Whitelaw, 759; Mrs. Wright, 896; Mr. R. Wylie, 569. Opportunity, 667. Organ Question, The, 457. Outlook, Our Present, 164. Owen on Innovations in Worship, Dr., 595, Papacy, The, 932, Past and Present, A Comparison, 404, Peacemakers, The, 256. People of God, Marks of the True, 172. Pitlochry, Meeting at, 605. People, The Lord's Reserved, 508. Phebe Bartlet, 179, Poetry, New, 574.

Pope, Death of the, 331. Power of the Law, The Revealing, 102. Praise, The Scriptural Material of, 376. Predestination, 151. Preaching Tour on Northern Rivers, New South Wales, A, 897. Pre-eminence of Christ, The, 297. Presbyterian Church of Eastern Australia, 248, 338, 412, 515. Presbyterian Church (Union) of New South Wales, 305. Presbyterian Matters, Notes on, 687. Presbyterianism, What is? 860. Presbyterian Rationalism, 761. Principle Regulating Worship, The Scriptural, 241. Professor's Address, The New Presbyterian, 847. Protestantism, and its relationship to Evangelical Truth, 807. Protestant Line, Our Royal, 52. Psalms and Hymns, 187. Psalms and Hymns, What our Neighbours say about, 575. Psalms, Christ in the, 746. Psalms in Character Building, The, 596. Psalms in Worship, New Book on, 774. Psalmody, Inspired, 93. Psalmody Question, The, 485. Psalms, Reasons for the Use of Scripture, 211. Psalm-singing Conference, Great, 95. Psalms, The Book of, 708. Psalms, Why we Sing, 140. Purgatory. How to get out of, 684. Purified Church, A Plea for a, 454. Queen Victoria, 31. Questions and Answers; 727, 760, 790, 850. Reasons for not going to a Concert, Twenty, 382. Reasons why Christmas should not be observed, Some, 721. Reformation Principles, 834, 866, 906, 918. Regeneration and Justification, 224. Repentance, The Duty of, 769. Repentance, True or Self-loathing, 236. Report of Royal Church Commission. 547. Resurrection and its Issues, The, 528. Returning, The Duty of, 796. Revival the Want of the Church, Spiritual, 113. Ritualism in the Church of Scotland, 52. Rome's Bold idolatry Checked, 934. Romeward Defection through Changes in Worship, 330. Romish Aggression and Protestant Defence, 359. Royal Recantation, A, 593. Sabbath Breakers, Threatenings Against, 188. Sabbath Day Rules, 222. Sabbath, The Poor Man's, 288. Sabbath, The Sacred, 333. Saint's Proprietorship in God, The, 641. Saint's Walk, The, 583. Salvation Army Doctrines, 448. Salvation is of the Lord, 70.

Scotsman and the Church Case, The, 467 Scottish Churches, The, 449, 539. Scottish Churches Bill, The, 550. Scottish Free Church Assembly, Australian Deputy at the, 902. Scottish Free Church Principles Vindicated, 421. Scottish Free Church, The Strength of the, 549. Scottish Notes, 692. Scripture in the Church of today, The Place of, 776. Sensuous Religious Services, 325. Seriousness of Worship, The, 456. Sermon, A Remarkable, 21. Sermon at Communion Time, Final, 791. Sin and Doom of Judas Iscariot, The, 587. Sit Loose to the Enjoyment of this World, 414. Situation, A Peculiar, 604. Something Wrong Somewhere, 535. Spiritual Counsel, 185. Stone Rolled Away, The, 856. Stones Rolled Away, Some, 406. Telling Jesus, 684. Tenth, The Lord's, 43. Testimony for the Present Times, A Faithful, 326, Thanks, A Minister's, 87. Theology, Man's New, 891. Thoughts on the Word, Brief, 894. Torrey on Accepting Christ, Dr., 366. Treasure in Earthen Vessels, The, 799. Truth and its Verification, 863. Typical Persons: Adam, 133: Isaac, 167; Moses, 195; The Jewish High Priest, 227; Joshua, 251; Samson, 279; David, 315 Solomon, 343; Jonah, 367. Typical Places, 495, 523, 551. Typical Things, 391, 415, 443, 471. Uncertainty of Life, being Prepared for Death, 533. Unfaithfulness to Creeds, 637. U.F.C. Inaccuracies, 690. United Free Church, Doctrinal Position of, 493. United Free Church, Moral Claims of the, 491. United Free Church of Scotland, The Plight of the, 542. United Free Church, What is the Doctrine of the, 565. Union at Work, The New, 193. Union on the Basis of Policy or Principle, 264. Union Presbyterian, 125. Union, Reasons for Declining, 88. Union, Some Results of the recent Home, 20. Union, The late Dr. Moody Stuart on, 18. Unionist's Misrepresentation, A, 664. Unpardonable Sin, The, 824. Urquhart's Reply to Professor Adam, Rev. John, 861. Wayside Notes, 580. Which Shall Win? 748. Wounds Healed Slightly, 476. Young, Can the Free Presbyterian Church hold the, 735.

Vol. 6 No. 1

THE FREE CHURCH

QUARTERLY —―—–——―—–—

A MAGAZINE

FOR THE DEFENCE AND ADVOCACY OF SCRIPTURAL WORSHIP,

DOCTRINE, GOVERNMENT AND DISCIPLINE. –––––––––––––––––––––––––––––––––

(EDITED BY THE REV. JOHN SINCLAIR, GEELONG) –––––––––––––––––––––––––––––––––

M A R C H , 1 9 0 5 –––––––––––––––––––––––––––––––––

CONTENTS:– Page Typical Things: – The Passover … … … … 471 Wounds healed slightly … … … … … 476 The Cabinet and the Church Crisis … … … … 482 The Psalmody Question … … … … … 485 Music in Worship … … … … … … 486 Free Presbyterian Intelligence– Communions … … … … … … 488 Supplies … … … … … … 488 Synodical Committee … … … … … 488 Letter to Home Free Church … … … … 489 Morphett Vale (S.A.) … … … … … 489 Moral Claim of the United Free Church … … … 491 Doctrinal Position of United Free Church … … … 493 Notices … … … … … … 494

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W. A. Brown, PRINTER, &c., GEELONG.

—————————————————— THE FREE CHURCH

QUARTERLY.

════════════════════════════════════════════════ VOL 6. No. 1] MARCH. 1905 [PRICE 2s. 6d: Yearly (Including Postage).

════════════════════════════════════════════════ TYPICAL THINGS: – THE PASSOVER.

“For even Christ our Passover is sacrificed for us.” –1 Cor. 5: 7. In last Quarterly I endeavoured to shew the reader that the legal sacrifices in general were typical of Christ, and their various kinds of various parts of His sacrifice; that He was the true Burnt-offering, Sin-offering, and Peace-offering. I now propose to call the reader's attention to one special sacrifice which way eminently typical of Christ, the sacrifice of the passover. That the passover was designed to typify Christ is evident from the above text. Its terms however may need explanation. Strictly speaking the passover was the angel's passing over Israel when he went to smite the first-born of the Egyptians. But the “passover” is often put for the “paschal lamb.” Thus we read, and “they killed the passover,” which must mean “they killed the paschal lamb.” Thus again we read, “Where shall we prepare for thee to eat the passover” which must mean, “Where shall we prepare for thee to eat the paschal lamb?” the sign in both cases being put for the thing signified. So when the apostle says, “Christ our passover is sacrificed for us,” we must understand him to mean, Christ our paschal lamb is sacrificed for us.

That the Old Testament saints regarded the passover to be typical of Christ is evident from what is said of Moses, “Through faith he kept the passover.” That his faith should terminate on the type itself as a means of preservation from the destroying angel's stroke is not credible of one who so much regarded the antitype that “he esteemed the reproach of Christ greater riches than the treasures of Egypt.” Such a faith as this would not have commanded the enconium of the apostle. It is evident that Moses' faith looked further, that 472 TYPICAL THINGS: – THE PASSOVER. he kept the passover with an eye to Christ prefigured by it. A puritan divine has remarked that the Old Testament presents the types like money in a bag, the New spreads them out and discovers the value of the coin: believers in the Old felt the weight of them; believers in the New enjoy the riches of them. The remark applies with much force to the Passover, the riches of which I will endeavour with the help of the New Testament Scriptures to spread out in four particulars. I. The Passover typified Christ and His salvation IN THE VICTIM. It was to be “a Lamb,” the emblem of innocence and meekness and patience. So Christ is called the “Lamb of God,” the humble meek and lowly One whose characteristics so well accorded with the temper of the Passover victims to which He was likened that “He was led as a lamb to the slaughter and as a sheep before his shearer is dumb so He opened not His mouth.” It was to be a lamb without blemish, one free from bruise, maim or scab. So Christ is called “a lamb without blemish and without spot,” “holy, harmless, undefiled and separate from sinners,” one pronounced so after the keenest scrutiny: for just as the paschal lamb was separated for some days in order that after trial it might be pronounced free from spot, or otherwise; so Christ was pronounced by His judge to be innocent. It was to be kept up three days and killed the fourth in the evening or between the two evenings, as the marginal reading is, that is, at 3 o'clock in the afternoon, for the first evening being from 12 noon to 3 afternoon and the second from 3 afternoon till 6, between the two evenings would be 3 o'clock, the time of the evening sacrifice. So Christ entered into Jerusalem 4 days before He was offered a sacrifice, and that too by the same gate through which the lambs were brought for sacrifice; and on the fourth day at 3 o'clock in the afternoon, or between the two evenings, just at the time when the paschal lamb was by appointment to be killed, He offered Himself a sacrifice to God. It was to be roast with fire. So Christ bore the wrath of God who is a consuming fire; sufferings so scorching to His body that His “strength was dried up like a potsherd and His tongue cleaved to His jaws; sufferings so scorching to His soul that He cried that amazing cry, “My

God, my God, why hast Thou forsaken Me” Not a bone of it was to be broken. So of Christ we read that after the soldiers had broken the legs of the first and of the other which was crucified with Him, when they came to Jesus and saw that He was dead already they brake not His legs. For these things were done that the Scripture should be fulfilled, “a bone of Him shall not be broken.” II. IN THE APPLICATION OF THE BLOOD OF THE VICTIM. It was not only to be shed but sprinkled. So the blood of Christ our Passover must be sprinkled on our hearts and consciences, for as it was in vain that the blood of TYPICAL THINGS: – THE PASSOVER. 473 the paschal lamb was shed unless it was applied by the Israelites; so in vain is the blood of Christ shed unless we “receive the atonement,” unless we have our hearts sprinkled from an evil conscience. It was to be sprinkled with a bunch of hyssop dipped in a basin. So the blood of Christ must be sprinkled by faith dipped in the basin of the everlasting covenant in which the benefits of Christ's blood, the promises, are contained. It was to be sprinkled upon the door posts, not behind the door but before it, that it might be seen. So the seal of the Lamb of God is represented to be on the forehead, denoting that an open and not a secret profession of Christ is required of us. It was to be sprinkled on the lintels and side-posts of the door, not below the door on the threshold for it was not to be trodden under foot, but on every side of it. So Christ's blood must be sprinkled on us, on all that we are all that we have and all that we do, but not under us; for woe to him that trampleth under foot the blood of the covenant accounting it an unholy thing. III. IN THE EATING OF THE LAMB. The Paschal lamb was to be eaten. It was not only a sacrifice but a feast, not only a victim satisfying God but also for application to themselves. So Christ our Passover is to be fed upon. He is not only a sacrifice but a feast for us. His righteousness is not only a clothing for our nakedness but His body and blood for our spiritual appetites. “Except ye eat the flesh of the Son of man and drink His blood ye have no life in you.” To receive spiritual benefits of Christ our Passover we must make Him ours by feeding upon Him by faith; as the Israelites received temporal benefits in bodily strength and nourishment by incorporating the paschal lamb with themselves. It was to be eaten wholly. “Every man a lamb, a lamb for a house.” So a whole Christ must be received by us. We cannot have Christ and His rest, unless we take Christ and His yoke. We cannot have Christ and His crown, unless we take Christ and His cross. Christ cannot be divided. As the households of Israel with the paschal lamb, all believers must take a whole Christ or have no part in Him. It was to be eaten at once. To defer it till the morning would have been fatal.

The destroying angel was at the door. The occasion was urgent. “Ye shall eat in haste: it is the Lord's passover.” So Christ must be received now or never. “Now is the accepted time, now is the day of salvation.” Tomorrow the destroying angel may have done his work on us, tomorrow like the firstborn of Egypt we may be sleeping the sleep of death. Therefore, let us feed on Christ our Paschal Lamb today. “The Holy Ghost saith, Today if ye will hear His voice, harden not your hearts.” It was to be eaten with bitter herbs. And the reason is given in another place, “that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.” So the eating of Christ 474 TYPICAL THINGS: – THE PASSOVER. our Passover by faith must be accompanied with the bitter herbs of repentance. A remembrance of our former bondage will make us more keenly relish our Passover deliverance. A sense of the bitterness of sin will make Christ our Paschal Lamb the sweeter to us. With broken contrite hearts let us keep the feast. It was to be eaten in the posture of men departing on a journey. “And thus shall ye eat it; with your loins girded and your shoes on your feet and your staff in your hand.” They intimated thereby that they were bound immediately to commence their journey to Canaan and obey their deliverer God, shaking off Pharaoh's yoke and forsaking Egypt's bondage. In like manner in a spiritual sense must we by faith feed on Christ. We must shake from us Satan's yoke, forsake sin and turn our backs on the world, and go forth bearing Christ's reproach. For here we have no continuing city, but we seek one to come. IV. IN THE EFFECTS AND CONSEQUENTS OF IT. These are three. 1. Preservation from the destroying angel. “For I will pass through the land of Egypt this night and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgement: I am the Lord. And the blood shall be to you for a token upon the houses where ye are: and when I see the blood I will pass over you and the plague shall not be upon you to destroy you when I smite the land of Egypt.” The angel spared the firstborn of every house whose door posts were sprinkled with blood. He had nothing to do there but to pass over it. The blood of the paschal lamb thus wrought for them a temporal preservation. But the blood of Christ our Paschal Lamb works for us a spiritual and eternal preservation. That blood sprinkled on the conscience is our preservation from the wrath of God here, “for he that believeth is passed from death unto life.” That blood sprinkled upon the conscience will be our preservation from the wrath of God hereafter. When by the stroke of His consuming sword He shall lay the wicked low in the second death, the damnation of hell, at the great day of judgment He will pass over those who are marked with Christ's blood. That blood preserves them unto

eternal life, over them the second death shall have no power. “There is therefore now no condemnation to them which are in Christ Jesus.” 2. Liberty from the bondage of Egypt. “And Pharaoh called for Moses and Aaron by night and said, Rise up and get you forth from among my people, both ye and the children of Israel, and go serve the Lord as ye have said.” Their slavery ceased when their sacrifice was offered and their feast was eaten. So with Christ's people. When He offered Himself He purchased their redemption, and when they accept Him they are no longer bound to sin and enslaved to Satan. It was the offering of the paschal lamb that effected the conquest of Pharaoh, He had TYPICAL THINGS: – THE PASSOVER. 475 resisted all the wonders and plagues which Moses by the command of God wrought in his land, but there was no resisting this mighty stroke. He who spared not the firstborn of Egypt, would He hesitate if necessary to smite the king on his throne and all his great ones? So it was the offering of Christ which conquered Satan. Satan had resisted all the types and figures of Christ. He had hardened himself against all the prophecies and promises regarding Christ, but when he saw the overflowing wrath of God go forth against him in sparing not His own Son that His people might be delivered, then Satan trembled and was conquered, his efforts to retain his captives were paralysed, and at the command of a mightier than himself he had to bow. 3. The march to Canaan. No sooner had the Israelites eaten their passover than they turned their backs upon Egypt and commenced their journey to the promised land. So when we receive Christ our Passover we must arise and depart from this world's things and companionships, for this is not our rest. Then the promises of God to us as to the Israelites become performances; and we find them to be all yea and amen in Christ Jesus. I have thus shewn you, reader, that the passover typifies Christ and His salvation; and now learn the security and comfort of those who are in Christ. Their security is His sprinkled blood. Those who have it not cannot escape. If the Israelite had killed his lamb, but refused or neglected to sprinkle the blood, he had perished that night: the killing of the lamb without the sprinkling of the blood, would not have availed him. So those who are deeming themselves secure because Christ has died are woefully deceived. Unless the blood of Christ be sprinkled on them they perish. Christ is dead in vain to them without this acceptation of Him, But the security of His people lies in the blood upon them. It may not be seen by a benighted world. But the eye of God which pierced the darkness that might be felt on that night when no man knew his brother, and discerned the blood marks on the houses of His people distinguishing them from

the Egyptians, will see it, and that is enough. The blood of Christ their Paschal Lamb they will find to be their shield. But they will find His body also to be their food. This is their comfort. Refreshed and strengthened by feeding on Him they will go on their journey to the heavenly Canaan. Not so the Christless. “The youths shall faint and be weary and the young men shall utterly fall; but they that wait upon the Lord shall renew their strength; they shall mount up on wings as eagles, they shall run and not be weary, and they shall walk and not be faint.” Reader, Is Christ your Passover? He is the gift of God; but is He yours by acceptation? He is the Lamb slain for His people but is His blood sprinkled on you? He is the food of the soul; but have you fed on Him? He is our Passover; but is He 476 WOUNDS HEALED SLIGHTLY. owned by you, is He yours individually? Then lean on Him. “I am meek and lowly of heart. Take my yoke upon you and ye shall find rest to your souls.” If Christ be yours – If ye have fed upon Him you will leave the service of sin and follow your Saviour God. Go forth from your bondage. The Lord goeth with you. The Devil will no doubt pursue. But a way of escape will be opened for you from his greatest assaults, and at length, standing on the further shores of the terrible waters through which you shall have to pass, you will sing the song of Moses and of the Lamb. J. B.

––––––––––––––––––– WOUNDS HEALED SLIGHTLY.

“For they have healed the hurt of the daughter of My people slightly, saying, Peace, peace; when there is no peace.” – Jeremiah 8: 11.

The Prophet Jeremiah lived at a time of great religious defection in Israel, and was sent by God to warn the people of coming calamities if they should persist in disobedience to God. With great earnestness did he implore them to renounce their evil doings, and turn unto the Lord. Yet with great boldness did he declare the fearful consequences of their ungodly conduct. For his faithfulness he was treated with scorn, threatened, and was at length imprisoned. The people proved that they were ripe for ruin who repulsed all attempts to move them to repentance, and were so determined to take their own course that they could not any longer even give liberty to this man of God to preach or prophesy to them, and they cast him into prison that they might not be disturbed by his voice of warning and expostulation. They wished to be let alone in their carnal security. And alas! their prophets and priests generally encouraged their folly, and nursed their indifference to the truth. Isaiah says that the people said to the prophets, “Prophesy not unto us right things, – speak unto us smooth things, – prophesy

deceits.” This accorded with what Jeremiah said of both people and prophets, for they suited each other in mind and conduct: “A wonderful and horrible thing is committed in the land; the prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?” Hosea also declares in his time, “My people are destroyed for lack of knowledge;” and to the priest, “Because thou hast rejected knowledge, I will also reject thee.” Yea, he says, “like people, like priest.” The prophets in Jeremiah's time sought to keep the minds of the people easy regarding the future. He by Divine direction had taken the wine-cup of God's fury to the rebellious nation to drink, and had predicted the captivity of some in Babylon, and the death of others by the sword, famine, and pestilence. But the priests and prophets declared, WOUNDS HEALED SLIGHTLY. 477 “Thou shalt surely die.” Jeremiah afterward made yokes and bonds, prefiguring the captivity in Babylon; but the false prophet Hananiah took the yoke off Jeremiah's neck, and broke it and declared that within two years God would break the yoke of the king of Babylon. The promise of peace, the prediction that Nebuchadnezzar would not conquer them, was pleasing to the people, and aided to keep them at ease in their sins. But they lived to know that peace had been spoken to them falsely. Ezekiel had also a conflict with prophets of a similar character. The Lord threatened them, “Because (He said,) with lies ye have made the heart of the righteous sad, whom I have not made sad, and strengthened the hands of the wicked, that he should not return from his wicked way, by promising him life.” How often in the history of the Church of God has she been afflicted with such teachers! – men whose preaching and example give encouragement to the spiritually careless, and pain to the truly devout. And still many see not the danger of it in their love of carnal ease. Many still speak “Peace, peace, when there is no peace.” And many like to hear it spoken to them! Observe I. God speaks of His people as wounded: “The hurt of the daughter of My people.” This is sin. The prophet, Isaiah thus spoke of the condition of Israel: “The whole head is sick: and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrefying sores.” This is a figurative description of the unrenewed soul, and we are here taught to view it as being in every part infected by the leprosy of sin. Sin is like a disease that has corrupted the blood, and has carried its vitiating properties into the whole system. The wound was given by “that old serpent the devil,” to our first parents, and it has been transmitted by ordinary generation to their descendants. Man who was created in God's image, after the fall, begat

children in his own corrupt image. So fearfully speedy was the leaven in its work, that the earth soon became the scene of violence and crime, and God declared He would destroy it: “for the imagination of man's heart was only evil continually.” “There is none that doeth good; no, not one,” said David. Jeremiah also: “The heart is deceitful above all things and desperately wicked.” Paul speaks of this natural condition of man as being most deplorable. Words can not fully depict the heinousness and extent of human guilt. “They are all gone out of the way; they are together become unprofitable.” Yea, “every mouth” must “be stopped, and all the world become guilty before God.” Some indeed are ready to challenge the truthfulness of this account of the state of man by nature. They think that there is a good measure of charity in the heart of man. True, some have a kindly disposition; but none possess naturally any of those great excellences which are in Scripture called the fruits of the Spirit, 478 WOUNDS HEALED SLIGHTLY. A natural amiableness at the best is not Christian gentleness, or meekness; nor an affectionate disposition the same with the “love that is shed abroad in the heart by the Holy Ghost.” All that the Unitarian, or believer in man's unfallen state, says in favour of any good qualities existing in him naturally, are only faint traces of his original righteousness; but so faint as to be far indeed from true righteousness. It is true of him that he has the “carnal mind,” which is “enmity against God; for it is not subject to the law of God, neither indeed can be.” The unregenerate and unawakened soul may not feel this true; but he who has been convinced of sin by the Holy Spirit knows to his sorrow his spiritual darkness of mind, or unbelief; the antagonism of his will to the will of God; the sluggishness of his soul with regard to things spiritual; a proneness to forget matters of greatest moment; and the strong affection of his heart for things of time and sense. All this evidences that he has been smitten down from original innocence. God would not have pronounced His work “very good,” if in this state of depravity man had been made. For instead of pronouncing man good since the fall, He said by Jeremiah, “Thy bruise is incurable, and thy wound is grievous.” But the words, “the hurt of the daughter of my people,” as Zion is described, may mean more than her sin – may and probably does mean a sense of misgiving, or fear on account of sin; and hence the word “hurt” denotes a sense of pain. This is so in the case of an awakened conscience. And so it had been with Israel. Sometimes there appeared to a degree regret and fear. Their troubles had touched them. They felt the soreness of their wounds. Affliction smote them. They were hurt. So God said to them, “I have wounded them with the wound of an enemy, – for the multitude of thine iniquity; because thy sins were increased. Why criest thou for thine affliction? Thy sorrow is incurable for the multitude of thine

iniquity. Because thy sins were increased. I have done these things unto thee.” II. The inefficacy of the methods of cure adopted by the false prophets: “They have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace.” This did the false teachers who accommodated themselves to the wishes of the people; and prophesied not truth, as Jeremiah did, but falsehood which pleased the people, and helped to keep them from repentance. They were flattered, and this they liked. Jeremiah's truths to them were hard sayings. The false prophets sought to heal their hurt – their sorrow and fear, by prophesying smooth things. But in the end it was seen that these flatterers were carnal, and that the candid faithful Jeremiah had a deep regard for their welfare. What would we think of a physician who prescribed not what should be beneficial to the recovery of his patient, though painful in the application, but who considered more the tastes and wish of the patient, and suffered him to die WOUNDS HEALED SLIGHTLY. 479

under a treatment that gave only temporary relief, and could not cure? O how much better to apply a searching cataplasm when requisite than let the patient perish under a merely palliative treatment? How much better to probe well the wound, and extract the deadly matter, though it be painful, than soothe to the sleep of death with narcotics! And how much worse to flatter the unsaved to their destruction! How often has it been done – this “healing slightly,” by encouraging men to entertain false hopes of salvation, by giving encouragement to their carnal desires, by not giving prominence to the great doctrines of “repentance toward God, and faith toward our Lord Jesus Christ,” by giving an “uncertain sound” – in a word by composing people with declarations of “Peace, peace when there is no peace.” I know there are some ways in which this is done by men still. Some speak peace to others when there is no peace; and others speak it to themselves. There are deceivers of themselves and of others too. Some find a delusive peace in religious performances. Aware that something is required of them, and perhaps slightly conscious of past remissness they hope by attention to prayers, reading the Bible, regularly; attending the House of God, and by gifts to support religion and the poor, that they will get peace with God. Some find satisfaction in so doing but heal their hurt slightly; for when deeper impressions are made they despair of healing themselves, or are in danger of making the alarming discovery when too late that they never were reconciled to God. They need to trust to the work of Christ as our Atoner, and to have the work of the Spirit within them to make them “new creatures in Christ Jesus.” By no other way can their hurt be healed. And any peace founded on their actions is false and temporary. Alas! how many thus have their wounds healed slightly. Again. Some trust in religious impressions. They have been made serious. They become anxious about their souls – are awakened to a sense of their sin and danger. It may be that their spiritual advisers tell them merely to believe in the fact

that Christ died for sinners, and they shall be saved. They try to make the way of salvation so easy, as if they needed not the influence of God's Spirit, and could do all that was wanted by a mere act of their own will. Addresses that stir the feelings, and work on the mind in the way of exciting it, may also be given, till one feels a strange glow, and assents to the truth. Men then shout as soon as the assent is given that another soul is saved, without enquiring into the grounds for it. Yea, many teachers seem more disposed to make men sure they are saved, than to let the assurance come as consequence of it – to impress men with a notion that to believe they are saved saves them. They try to make them happy before seeking to make them holy. True peace will follow a genuine conversion as one of the fruits of the Spirit. The question then should not be at first, have you found peace? but, have you fled to Christ for pardon and salvation? O how many have a spurious joy that betrays itself as merely the excitement of the animal spirits, and is greatly different from the deep, and often therefore silently flowing peace that is as a river – from the solemn holy joy produced by the Spirit! When men are mirthful chiefly, and give this as the evidence of conversion, we are reminded at once of the seed on the stony ground, which sprung up with an unnaturally speedy growth having no root, was scorched when the sun shone with great 480 WOUNDS HEALED SLIGHTLY.

heat. So many trusting to their impressions fade away, and prove that their hurt was only slightly healed. They may go through the same experience frequently, and yet never be truly converted. But again, Some trust to the mere mercy of God. They do not consider His holiness and justice, as attributes which exclude an impenitent sinner from His favour. Nor do they look at His mercy in the covenant of grace – as mercy through the finished work of Christ. They seem to think it a small thing for God to pass over sin, and act contrary to His own Law, and the perfections of justice and holiness. This is a common delusion. They fear not hell because they suppose God will not execute His threatenings, or that the threatenings attributed to Him were never spoken by Him. Hence they neglect the great salvation, and by their views imply a belief in a way of salvation without Christ's atoning sacrifice; and must therefore hold that Christ did not come to die for others; for if it were not necessary He surely would not have done so. Thus many heal their hurt slightly. Many cling to views and fancies of their own; and are lulled to the slumber of self complacency or self-fancied security – who will be aroused yet to find that it was a delusion. And again, Some trust in a fruitless faith. A fruitful faith is that kind of faith which does not consist of a mere assent to the truth of the gospel, and which also includes a hearty reliance on Christ for salvation. The faith of many is the common faith which any one may have in a credible story; and this does not engage the heart in love to God, or influence the life in producing good works. True faith is the affiancing of the soul to Christ as the Procurer of life, and leads to the imitation of Him, and serving Him from a principle of love. But, a faith that does not so influence the soul is of no value. Those who have it may try to keep their conscience at ease, but it is a poor substitute for the real thing – that faith which is the “substance of things hoped for, the evidence of things not seen.” It is no better than a soothing narcotic in the place of a life restoring remedy. Is is but “healing the hurt slightly.”

III. God has prescribed an efficacious remedy. The priests and prophets had not then the excuse that they were left to their own resources; but the truth was they were taught by God that there was a Physician who could heal the hurt of the people, who had provided a cure. He had spoken to them of Christ as the “Branch.” Their sacrifices prefigured Him. He had called them to obedience, and promised them healing on their repentance and obedience. But they did not turn. They encouraged themselves and the people in ignoring their danger, and would take their own way. So still. For all the palliations that are offered to men by false teachers, and to which the heart turns to soothe them, and allay any alarm, there is no excuse. There is “balm in Gilead,” and there is a “Physician,” “able to save to the uttermost all who come unto God by Him” – and so willing, that He has never been known to cast any out who came. So willing and able that He came and “bare our iniquities,” “was wounded for our transgressions.” “The chastisement of our peace was upon Him; and by His stripes we are healed.” He has purchased a peace which is true, passeth all understanding, and is enduring to all who seek their peace in Him and through His meritorious work. Why then should men seek so industriously to avoid this way of peace, which alone has the Divine sanction, and by which those who now inherit the promises have come? In Christ God speaks, “I am He that blotteth out thy sins,” His “blood cleanseth from all sin.” Out of His fullness do His people receive “grace for grace.” He is “made of God unto us wisdom, righteousness, sanctification, redemption.” WOUNDS HEALED SLIGHTLY. 481

What more do we want than the pardon of our sin, the acceptance of God through Christ as our righteousness, and the renewing and purifying work of God's Spirit? And all this is secured to whosoever believeth. Then how amazing the folly and sinful the unbelief of those who will heal their wound slightly by self-pleasing ways, and not seek its entire cure by a Divine physician and his remedy. Learn 1. The immense value of the gospel. Many suppose it merely, or chiefly, valuable for the precepts and example of Christ. But it should be viewed as a wondrous remedy for sinners. Sin is a fearful disease. Christ is the Physician, whose blood atoned for it; whose Spirit applies His redemption by producing faith; whose grace delivers from the bondage of sin. Anything less would not do for us. O that all thus saw the value of the gospel! Look at Christ's sufferings, and we have an impression of the tremendous evil of sin which required such a sacrifice before it could be pardoned. Think of the almighty Spirit; and behold how miraculous is the work of bringing the soul into the fold of Christ. Christ's suitableness to save implies our need of Him. Unless we realize our want, we cannot value His love, or work. The heart must be broken that it may be healed, 2. The value of faithful preaching. It may not be pleasant some times, – but he is wise who loves reproof. It will irritate the self-righteous, if not win them from self-confidence. It will not please the carnal mind. And some may desert it on that account; who resemble the wicked king Ahab who said of the faithful prophet, Micaiah, “I hate him: for he doth not prophesy good concerning me, but evil.” Many like him want to be undisturbed in sin, and regard the faithful and affectionate warnings and pleadings as signs of adverse feelings. But it is better to be roused out of slumber than to be allowed to sleep on in a burning house. It was kind of the angels to lay hold on Lot and urge him

to leave Sodom, saying, “Escape for thy life.” So the true lover of man's soul will say, “He that believeth shall be saved; but he that believeth not shall be damned.” 3. The danger of being healed but slightly. Many suppose themselves safe who have never really been converted. They are in the greater peril. It is indeed difficult to move those who hold to a delusive hope. Because they see no danger, they refuse to hear the voice of warning. O how much have they to answer for whose teaching confirms the unconverted in their evil ways, strengthens their false hopes, and keeps them carnally secure, hearing, “Peace, peace, when there is no peace. Beware of the flattery of false prophets, the treacherous devices of Satan who seeks to keep men at ease who are unsaved, and the evil thirst of the natural heart for the soothing though false words which tend to keep one at peace in a sinful state. O how fearful will it be for those who were only slightly – temporarily healed to make the discovery that they have been deceived, and that they are past cure! Acquaint now thyself with Him and be at peace: thereby shall good come unto thee.” And, 4. The value of spiritual health. Can one value bodily health too much among earthly blessings? Life's greatest pleasures can not be enjoyed without it. What is a burden for a sick man to do may be a pleasure for one in health. So spiritually it is also. He who is unregenerated feels spiritual duties unpleasant, and dislikes spiritual things; but the renewed soul “delights in the law of the Lord.” O seek the support of your soul in health. You will then be able to resist temptations, perform duties, and enjoy the comforts of a spiritual kind, “Who is among you that feareth the Lord – that obeyeth the voice of 482 THE CABINET AND THE CHURCH CRISIS.

His servant, that walketh in darkness, and hath no light? Let him trust in the name of the Lord, and stay upon His God.” “Thou wilt keep him in perfect peace whose mind is stayed on Thee: because he trusteth in Thee.” J. S.

–––––––––––––––––– THE CABINET AND THE CHURCH CRISIS.

The following “Open Letter” on the proposed Parliamentary Commission has been addressed to the Premier by the Rev. Dr. Kerr, Glasgow, Professor of Systematic Theology in the New College, Edinburgh:– To the Right Honourable A. J. Balfour, M.P., etc. 19 Queen Square. Glasgow, 28th November, 1904. Sir, – The announcement that the Cabinet is resolved to intervene authoritatively in the ecclesiastical crisis in Scotland has awakened the deepest concern. The question now becomes one of the greatest ecclesiastical and political importance to the whole Empire, and the new step challenges the opinion of every member of the Commonwealth. May I, therefore, as a minister of a denomination different from those in the litigation, be allowed to submit the following considerations on the case. I do this with the utmost respect, and I am satisfied that I represent a very large volume of public opinion outside those two Churches. My earnest desire is to deprecate any policy or action which would intensify or spread the storm now blowing so fiercely. 1. Full consideration must be given in limine and above all else to the facts that, after an unprecedented judicial investigation, the judgment was arrived at by the House of Lords that the United Free Church had violated its ecclesiastical contract, broken its identity with the Free Church of Scotland and ceased to have any right or title to the funds and property of that

denomination: and that the Free Church of Scotland had remained true to that contract, still maintained its identity with that Church, and had the sole right and title to her funds and property. The vast majority of the people of Scotland, outside the United Free Church, as well as thousands within that communion, endorsed that judgment as righteous and legally sound. Fears have arisen that, in the teeth of that judgment, an attempt may be made to compel the Free Church to surrender much of the funds and property of which they are the declared legal heirs and owners. Any such forcible interference would present the extraordinary spectacle of the Parliament setting itself to thwart and neutralize the judgment of the House of Lords, and to honour those who have in every possible may been resisting its legitimate execution. The declaration that the judgment of the House of the Lords is to be respected, and the moving of the Parliamentary machinery to reduce and quash that decision, are transparent self-contradictions, and merit the indignant scorn of every honest business man in the kingdom; and certainly any action in the latter direction will arouse the keenest opposition on the part of all who have not been blinded by self interest. The first duty of the Government and the people is to demand the execution of the judgment, and the instant cessation of all obstruction in its execution. The rights of ecclesiastical minorities against majorities departing from the principles of the body ought to be protected in the fullest measure by the strong arm of the law when invoked; but the voluntary interference of Parliament to enforce the curtailment of those rights when victoriously vindicated cannot but issue in consequences of the gravest character. Any oppression here would be more likely to embitter public opinion, as the sufferers are few in numbers and limited in resources. 2. Now that the Free Church has publicly declared its willingness to hand over to the Government such parts of the Free Church property as it may find itself unable to utilise, its request for a reasonable time to know its requirements is entitled to consideration and respect. It is impossible THE CABINET AND THE CHURCH CRISIS. 483

for them to find out these within a few months, especially after the disorder and disadvantage to which for four years they have been subjected by the high handed action of the majority. These requirements are increasing rapidly, as the daily press testifies. Accessions of ministers and people are coming from all quarters, and as these do not include many of the wealthiest, the Free Church must exercise foresight, lest they be crippled in their efforts to meet the emergencies that are rapidly arising. The speedy relinquishment of funds and property by the Free Church in the circumstances would be far from prudent and statesmanlike; and any compulsion to do so immediately would be contrary to that common fairness and justice which, by the British people, have been always recognised and guarded as sacred. 3. Assuming that the Free Church have relinquished some funds and property in favour of the nation at large, the question forces itself upon public attention. To whom shall the Parliament be justified in transferring these ecclesiastical funds? Shall Parliament transfer them to those who have, according to the highest legal court in the Empire, violated the Free Church ecclesiastical contract, and forfeited all right and title to the Free Church estate? Here again would the extraordinary spectacle be presented to the world of the highest legal tribunal in Britain declaring that a Church had forfeited its temporal effects by violating the deed of trust under which they were held, and the highest civil tribunal proceeding at once to restore to that Church effects that had been forfeited! The latter action can only be attempted on the assumption that the judgment of the Lord Chancellor from the wool sack and his fellow judges was inequitable and illegal, and should be counteracted without delay. And this special element in such action would yet more make it extraordinary, that by it the United Presbyterian section of the United Church would be recognised by legislation as (part)

managers and beneficiaries of funds and property which they had no share in amassing, and whose distinctive history and principles have never been in harmony with those of the Church of Scotland Free. If the Parliament, having ecclesiastical funds at their disposal, resolves on sectarian endowment, they may readily discover several sections of the Reformed Church of Scotland that have been and are more fully in sympathy with the distinctive principles of the Free Church of Scotland than are the two sections forming the United Free Church. All the other Presbyterian denominations in Scotland, Established, Original Secession, Free Presbyterian and Reformed Presbyterian – are more in this line of sympathy. Two of them in special are entitled to favourable consideration at the hands of an impartial Government – the Free Presbyterian Church, which went “out into the wilderness” in 1892, when the Free Church majority adopted the pro-Arminian Declaratory Act, and the Reformed Presbyterian Church of Scotland, whose funds and property were illegally transferred into their possession by the Free Church in 1876. Should all the Presbyterian Churches in Scotland press their claims on surplus funds to be used in the promotion of principles in accordance with those of the Free Church of 1843, Parliament will be required to face such a question of concurrent sectarian endowment as never has arisen in the ecclesiastical history of the northern kingdom. 4. The proposal of Government to transfer funds and property to the United Free Church would, in their acceptance, involve on the part of that Church a violation of their distinctive theory of voluntaryism or religious equality. How can they accept what would be virtually and morally a State endowment of their Church and religion? In carrying such an endowment through, the Parliament would be touching the question of spiritual independence as again and again professed by the United Free Church leaders on the subject of establishment and endowment. The Parliamentary proposal to transfer funds to the voluntaries of Scotland would place a powerful temptation in their way to become disloyal to their own distinctive 484 THE CABINET AND THE CHURCH CRISIS

principle, and become a party to a relationship which they have ever denounced as unscriptural and intolerant. This receipt of special pecuniary advantages from the State would render them a “Legal” and “Parliamentary” Church, and bring them within measurable distance of being “an ecclesiastical department of civil Government.” Such an issue would be a striking comment on the prolonged boast of spiritual independence that has been ringing all over Scotland for the past four months. 5. But the most momentous of all the aspects of this perplexing situation would be that such Parliamentary action would constitute a national endowment of an anti-biblical and rationalistic system in a Scottish Church; and that, too, out of the spoils of the orthodox Free Church of Scotland. It is now so notorious as not to require demonstration that the United Free Church is rapidly on the down-grade to Unitarianism. On one hundred platforms since the judgment of August l her leaders have repudiated the most Calvinistic portions of the Confession of Faith and disowned the authors of that Confession – Westminster Assembly. In 1902 their General Assembly, on the motion of the two most representative men in both sections of the Church – Principal Rainy and Professor Orr – refused to condemn the infidel criticism in their denomination. and gave currency in the Church to Professor Smith's “Modern Criticism” – the most infidel publication ever issued from a Presbyterian chair of theology. The committal of the surplus funds and property to the United Free Church is pled for that the “needs” of the larger number of people may be satisfied; but there are no “needs” that can be satisfied with rationalism, and no Church should be encouraged or endowed to attempt such a ruinous task. Who will affirm that testators prior to the Union intended their

legacies to the Free Church to be utilised in the propagation throughout Scotland of Unitarianism and infidelity? The Bible-loving people of Scotland could not in conscience regard with complacency the national endowment of these systems in any congregations or colleges in the country, They would record such an action as unworthy of a Christian nation and as fraught with danger to all the Churches to spiritual religion, and to the best interests of the kingdom at large; and as Christians and patriots they would be bound to resist it by every means in their power. I earnestly submit that if the chief representatives of this Christian nation interfere in the present commotion, it should be to protect their subjects of every class from the withering blight of these infidel systems, and to promote that evangelical Christianity which has exalted our Empire to its lofty position among the empires of the world. I do, Sir, wish and pray that you and the members of your Cabinet may be enabled to uphold the lofty character of the Kingdom of Scotland in the perilous policy to which you appear to have committed yourselves, and that your endeavour to terminate the present unhappy conditions will not add fuel to the fire which already approaches a conflagration in all corners of this land, once bound in covenant to the God of our noble ancestry. I have the honour to be, Sir, yours most respectfully, James Kerr.– Northern Chronicle.

–––––––––––––––––––––––––– THE GENEALOGY OF FREE WILL.

The devil begat darkness: Eph. 6: 12. Darkness begat ignorance: Acts 17: 23. Ignorance begat error and his brethren: 1 Tim. 4. Error begat free will, and self love: Isa. 10. Free will begat merits: Isaiah 58. Merit begat forgetfulness of grace: Rom. 10. Forgetfulness of God's grace begat transgression: Rom. 2. Transgression begat mistrust: Gen 5. Mistrust begat satisfaction (i.e.) the opinion that human works, and penances would satisfy God's justice for sin: Matt. 17. Satisfaction begat the sacrifice of “the mass:” Deut. 12. How justly the links of this chain are connected. – Toplady. THE PSALMODY QUESTION. 485

THE PSALMODY QUESTION. (By REV. J. G. CARSON, D. D.)

We have seen that God did provide a Psalm Book for the use of His church under the Old Testament. It remains to inquire whether he has provided one for the church of the New Testament. In answering this question some things may be premised. 1. That a Book of Praises is absolutely necessary. This is practically admitted by all churches. While all do not have a Prayer-book, yet there is no church which recognizes the duty of singing God's praises that does not have a Psalm or hymn book. This is specially ordered under the New Testament, when all the people are required and expected to join in the service. 2. Such a book can only be furnished by Divine inspiration: This appears from the very nature of the case. The Spirit of God above is competent to adequately set forth the character and properties of God and declare the wonders of His hands which is the prime object of praise. “Even so the things of God knoweth no man but the Spirit of God.” 1 Cor. 2: 11. It appears also from the fact that God has provided a divinely inspired book, an inspiration equal to that of the other books of the Bible. Now it is an admitted maxim which even the Heathen recognized. “Never introduce a God except on an adequate occasion.” That is, God never interposes in a supernatural or miraculous manner to do what can be

done by natural or ordinary means. If a book of praises could have been produced by men under the ordinary influence of the Spirit, he would not have interposed as he did in a supernatural way; and, a fortiori if divine inspiration was necessary to furnish the Old Testament Church with a Psalm book much more is it necessary for the New Testament Church. 3. God has not thus provided such a book unless it be the Book of Psalms found in the Old Testament. Among all the gifts which her exalted Head received and bestowed upon his church for her edification we find no mention of the gift of Psalmody. Eph. 4: 11-13. Nor is there the promise of any such gift to be bestowed on the church at any subsequent time. There is the promise of the Spirit to help us in making our prayers, but none for making our own hymns or Psalms, much less the Psalms of others or of the whole church. If then these promises be true (and they cannot successfully be contradicted or denied) that a Psalm-book or book of praises is indispensable to the worship of the New Testament Church, that such a book can only be provided by Divine Inspiration and that no other book has been thus provided except the book of Psalms, then it would an irresistible inference that the great King and Head of this church has ordained that this book should continue to be used as her manual of praise to the end of time. In other words “It is the will of God that the songs contained in the Book of Psalms and they only should be used in His worship both public and private till the end of time.” And this excludes not only uninspired hymns but also inspired songs not found in this Book of Psalms. What other use may be rightfully made of such compositions does not enter into the question of Psalmody. This inference is confirmed by – 1st. The fact that our Lord made use of them while on earth in the institution of the Lord's Supper, which virtually comprehended the whole of the New Testament ritual of worship. That the hymn or Psalm which he sang before going out of the Mount of Olives was one or more of the Psalms contained in the Psalter is almost universally admitted, and his example is 486 MUSIC IN WORSHIP.

authoritative. If he did not make a Psalm for his own use and that of his disciples, who else dare presume to do so? 2nd. The fact that this Book is better adapted to the New Testament than to the Old Testament Church. It not only speaks of Christ the Anointed One but of him as already come. Its allusions to sacrifices, incense and instrumental music are better understood and the language more intelligently employed by the worshipper than before the advent of Christ. Indeed the language of these Psalms has furnished not only the model but the substance of all the hymns which by reason of their excellence have maintained their place in modern hymnology, and in the estimation of the most eminent writers and commentators these Psalms are not only adapted to the use for which they were given, “to be sung, not read” (Barnes), but are incomparably more excellent than all the effusions of modern genius. 3rd. That the book of praises was in use in the Apostolic Church which could be no other than the Book of Psalms. This is evident from Col. 3: 16 and Eph. 5: 19, which refer to “Psalms, hymns and spiritual songs” which were then in existence and known to the churches. What were these Psalms &c., and where were they to be found? To this question we Psalm singers, have a sufficient and satisfactory answer, viz.: That all these terms are found in the Book of Psalms which we know

was in existence at that time and must have been circulated among the churches along with the other Scriptures. That the word “Psalms” refers to the Book of Psalms is admitted by all, and upon those who claim that “hymns and spiritual songs” refer to human compositions, outside of that body, rests the burden of proof. To say that such songs, inspired or uninspired were in existence and known to the churches of Ephesus and Colossi is simply an unfounded assertion. To say that such songs might have been in existence is mere conception, barely possible but extremely improbable. That the early Christians “sang hymns to Christ as God” we know from Pliny's letter to Trajan. That the Book of Psalms is full of such hymns is also known. That there were such hymns outside of that book is a violent assumption without a particle of evidence. Our argument is thus exclusive in its nature. The facts known and admitted excludes all supposition of “Psalms, hymns and spiritual songs” as in existence and familiar to the churches outside of the Book of Psalms, while that book answers all the requirements of the case. Surely we are safe in concluding that this Book of Psalms continued to be the manual of praise in the church of the New Testament by divine authority in apostolic times and consequently in all subsequent times. Thus the position of the United Presbyterian Church is fully indicated and all objections to it fall to the ground. If so then this book constitutes the only possible basis of union for the Presbyterian Churches so far as the matter of praise is concerned. – The Christian Instructor.

––––––––––––––– MUSIC IN WORSHIP.

BY THE REV. C. McCAUGHAN, D. D. The occasion for writing at present on this subject was the receipt of a letter from a distant correspondent, in which he says: “You will not remember me, but I remember seeing you at an anti-instrumental convention, and I read your articles in the “Instructor.” * * * * I am a member of the U.P. congregation of ––––––––––. This congregation has special music of anthems, solos, duets, quartets, etc., frequently.” He then names three other denominations MUSIC IN WORSHIP. 487

in his town that “come near having a show at their services,” specifying one of them as having the “organ, a fiddle, bass viol, two horns and a flute,” He further says: “I only write to ask you to write an article for the 'Instructor' giving your views” as to anthems, etc. In endeavouring to comply with the request made, I remark at the outset that the Scriptures have never made music of any kind a prominent part of the ordinary worship of God. Under the former dispensation, in the temple service, during the offering of the typical sacrifices, there was both vocal and instrumental music. But in the regular weekly synagogue worship throughout the land, so far as we are informed, there was no music. The exercises there consisted in prayer, reading the Scriptures and preaching or exhortation: Under the present dispensation it is commanded to churches, “Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.” To individuals the command is: “Is any merry? Let him sing psalms,” And in Acts we are told, “Paul and Silas by night in prison “prayed and sang praises to God.” These are about all the Scripture references to the use of music under the present dispensation, and they refer only to vocal music. They make it our duty to sing praise to God,

but they by no means make that duty prominent among the other divinely appointed ordinances of worship. To those who have never had their attention particularly directed to the subject it will probably be surprising, in reading the New Testament, to notice how few are the references to the duty of singing, as compared with those referring to the duties of prayer and preaching. Do we give the different ordinances of worship the same relative importance that seems to be given them in Scripture? As to anthems, they are synonymous with psalms, hymns or songs, and usually of a joyous nature, and set to enlivening music. The anthems used in United Presbyterian congregations are all, I suppose, selections from our authorized metrical version of the psalms. The singing of them therefore, like the singing of any other psalms, is proper; if done in a proper manner. In 1 Cor. 14: 15, we have important directions about the manner of singing: “I will sing with the spirit, and I will sing with the understanding also.” In the context the Apostle had shown the unprofitableness of preaching or praying publicly, in a language which people did not understand. In the text he applies the same argument to singing praise. So here we are directed to sing with the “spirit,” that is, with the heart engaged in the service, and to sing with the “understanding,” that is, so that others will understand what, we are singing, as the context clearly shows. In Eph. 5: 19, and Col. 3: 16, we have substantially the same directions repeated, in regard to the manner of singing praise. We are told to let the word of Christ dwell in us richly, teaching and admonishing one another in psalms and hymns and spiritual songs; singing and making melody in our hearts to the Lord. What we are to sing is the word of Christ, of which the inspired book of praises here called psalms, hymns, and spiritual songs, is a part. And this singing is to be done in an intelligent manner, “teaching and admonishing one another,” at the same time we are making melody, in our hearts to the Lord. The direction here, and elsewhere, is for all to sing. But if any should have some defect rendering it out of their power to sing, it is still their duty and privilege to unite with their hearts in the service. From this brief notice of the teaching of Scripture on this subject, let us now turn to that of the subordinate standards of our Church. I take the following from the Directory for Worship. 488 FREE PRESBYTERIAN INTELLIGENCE.

“It is the will of God that the sacred songs contained in the Book of Psalms should be sung in His worship to the end of the world, to the exclusion of the devotional compositions of uninspired men.” “In praising God we should sing with the spirit and with the understanding also, making melody in our hearts to the Lord.” “Some suitable person or persons may be employed to lead in the singing, but all the congregation should join in this exercise to the best of their ability.” It is easily seen that our Directory agrees well with the Scriptures on the subject of praising God. Both require all the congregation to sing only the inspired psalms, in a way edifying to all, with grace in their hearts, making melody to the Lord. Neither the Scriptures nor the subordinate standards authorize the use of instrumental music under this dispensation. It is true the old law expressly forbidding the use of instrumental music in worship was repealed twenty-two years ago, but the Church, down to the present day, has not said that the Scriptures require it. It simply permits those desiring to use such music to do so, though it be not authorized. Is this one of the things in the house of God of which it may be said: “Who hath required this at your hand?” If so, the answer must be, neither God nor the

Church. But, aside from this, I desire to say, that such things as my correspondent refers to, and which seem still to be on the increase, are inconsistent with our Directory for worship, as it now stands. When a solo, duet, quartet or a choir, or any number of persons, sing a psalm and the congregation are only listeners, can that be claimed to be in accordance with the direction that all should sing to the best of their ability? When the people do not even know what the performers are singing, there is an entire absence of the “teaching and admonishing” which the Apostle enjoins. It becomes simply an entertainment. No wonder that since the Church began to give such disproportioned attention to the music in its services the annual reports on the state of religion have shown an increasing and “unchecked” decline in spiritual and family worship. And no wonder that thoughtful members of the church are concerned for its future and calling for reform: – Christian Instructor.

════════════════════════════════ FREE PRESBYTERIAN INTELLIGENCE.

COMMUNION. – Emmanuel's death was commemorated at Geelong on 5th Feb.; Drysdale, 5th March; and Charlton, 19th March; with the usual preparatory and thanksgiving services. It is worthy of note that Mr. D. Black, elder, faithfully conducts worship monthly in the church at Charlton, although living 12 miles off. SUPPLIES. – The Rev. A. M. Thompson, M. A. of the Reformed Presbyterian Church, Geelong, kindly preached morning and evening at Hamilton, and afternoon at Branxholme on 15th Feb. And advantage was taken of a brief visit by the Rev. W. McDonald, of Sydney, who preached at Geelong and Drysdale on 12th March, to supply Camperdown that day by the minister of Geelong. SYNODICAL COMMITTEE. – This committee met at Geelong on 6th Feb. The treasurer reported that the subscriptions to the Twentieth Century Fund had amounted to £381 12s 7d; of which £50 was not yet received, but 4 per cent was paid on it, £250 was deposited in banks at 4 per cent., and £36 4s was in Savings Bank. The items of expenditure came to £48 7s 11d. being FREE PRESBYTERIAN INTELLIGENCE. 489

all but solely in supplement of outside supply expenses, leaving £2 19s 4d due to treasurer, which the committee directed to be paid. The Savings Bank book of Students Fund showed credit of £102 4s 2d. The Committee's Expenses Fund had balance of £12 4s 8d to credit. For Spanish Mission £3 17s had been received since last transmission to Edinburgh, and £1. for Jewish Mission. – The Convener was authorized to invite a young preacher from Ireland who visited the State last year to supply for a time. LETTER TO HOME FREE CHURCH. – A conference at Geelong on the 10th current, arranged by the Rev. W. McDonald, of Sydney, N.S.W., resulted in the drafting of a letter to the Free Church of Scotland Assembly, a copy of which appears in this issue. DEATHS. – On 23rd Jan., an adherent, Mrs. Jane Cameron Moody, widow of the late Mr. Wm. Moody, departed at Geelong West, after a trying illness patiently borne, aged 69. Her hope in Christ alone for salvation was reportedly expressed. – Mrs. D. Niven, an old and devoted member of the Free Church in this State, died at Wellington, N. Z., on 27th Feb., on the third day after an apoplectic seizure. She had long entertained “a good hope through grace.” COMMUNIONS IN APRIL and MAY. (D. V.). – The Rev. D. McInnes, of Maclean,

N.S.W., is expected to give assistance again to the Church in this State, by supplying Geelong, on 30th April, and thus enabling the minister of Geelong to dispense the sacrament that day at Camperdown. On the 7th May, Mr. McInnes is to dispense the sacrament at Branxholme, after preparation on the preceding Friday and Saturday at 11: 30 a m.; and at Hamilton on 14th May.

–––––––––––––––––––––– MORPHETT VALE, S. A.– The presbytery was re-constituted on 24th Dec last, three ministers being present; and on the same day the Rev. J. S. Macpherson was inducted to the charge of the congregation of John Knox Church, as successor to the presiding minister, the Rev. James Benny, who preached from Ps. 126: 6, – “He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.” The Rev. W. R. Buttrose, though suffering from an affection of the throat, which, we regret much to hear, has hindered him from preaching for some time, suitably addressed the congregation. – On 5th March the Lords' Supper was observed after preparation on Friday before, the subject being self examination. The Sabbath subjects were, Ex. 32: 26. – “Who is on the Lords' side, let him come unto me;” and Luke 12: 32. – “Fear not, little flock” &c.; and the Monday, thanksgiving, Ps. 88: 8. – “The Lord will perfect that which concerneth me.” There was a good number of communicants; and the season was refreshing and establishing.

––––––––––––––––––– LETTER TO HOME FREE CHURCH.

To the Moderator of the Free Church of Scotland and the members of the General Ass-embly indicted to meet in Edinburgh, in May 1905. Rev. and dear Sirs and Brethren;– We, the undersigned ministers and representatives of Free Presbyterian Churches in several States of the Commonwealth of Australia send fraternal greetings and congratulations to the Free Church of Scotland at the first General Assembly subsequent to the decision of the House of Lords which has declared that the minority who refused to unite with the voluntaries in 1900, and who have maintained the whole doctrine of the Westminster Confession, without the modifications of the Declaratory Act of 1892, are the 490 FREE PRESBYTERIAN INTELLIGENCE.

Free Church of Scotland, and therefore entitled to the funds and property of that Church. We take this opportunity to refer to Australian Presbyterian disruptions and unions, and the condition of the Free Churches in New South Wales, Victoria and South Australia at the present time. In New South Vales a disruption occurred in the year 1846, in sympathy with the disruption in Scotland in 1843, when several ministers left the Synod of Australia in connexion with the Church of Scotland, and formed the Presbyterian Church of Eastern Australia, adopting the constitution, standard, and formula of the Free Church of Scotland. which have been maintained without modification; whilst invitation to unite with the larger Presbyterian Church in the State has been repeatedly declined on the ground that such a union would be subversive of the distinctive principles of the Disruption of 1843. In the sister State of Victoria a disruption took place on the same ground in the year 1847, and the Free Presbyterian Church of Victoria at the first meeting of Synod thereafter declared their first public Act to be that of “Ministers of the Gospel of Jesus Christ holding the principles and adhering to the testimony of the Free Church of Scotland as set forth in the claim of right adopted by the General Assembly of 1842, and the protest taken by Mr. David Welsh, and others on the 18th day of May 1843.” From this position

the Free Church in Victoria has not swerved, but, on the contrary, has reiterated adhesion to the doctrine, government and discipline and worship as exhibited in the standards of the Free Church of Scotland, and has refused to unite with the “Presbyterian Church of Victoria” on the ground of that Church's defections and on the ground that Free Church principles could not be conserved by such a union. In the State of South Australia a Free Presbyterian Church was formed in 1854. The presbytery of that Church in their Fundamental Act clearly defined their principles as being identical with those of the Home Free Church. This Church also declined to unite with the other Presbyterian Church in their State which bound the Free, Established, and U.P., congregations in it to the U. P. formula. As showing how warmly the Free Church of Scotland acknowledged the Australian Free Churches in 1847, we quote the following from the deliverance of the General Assembly in that year: “The General Assembly sympathize with the faithful brethren in Australia, who, surrounded by so many difficulties, have declared their determination to adhere to the principles of the Free Church. and they instruct the committee to take the interests of this Colony into their special consideration, and make the best provision which circumstances may permit for meeting their spiritual wants.” According to this deliverance the Home Free Church acted in sending ministers to the several Australian States, for the expansion of Free Church organizations, till unions were formed by the coalition of Presbyterian, based on the understanding that distinctive principles should be treated as open questions and that ministers should be received from other Presbyterian Churches in Scotland, or elsewhere, on an equal footing. These unions having met with favour by the majority in the Free Church of Scotland, no supplies have been sent by the Colonial Committee of the Free Church of Scotland to the Australian Free Churches since 1858, but these were diverted to those Churches which had ceased to maintain Free Church principles. This change on the part of the Home Free Church seriously hindered the progress of the Australian Free Churches for not merely were they left to their own resources who remained faithful to her standards, but also the aid needed was sent to those who had declined from these standards. At the same time it was known by the Free Church brethren in the States that they had the sympathy of the constitutional party in the Home Free Church, and applications to them were kindly received, though little could be done by them whilst the unionist influence dominated the Colonial Committee. Yet the New South Wales Free Church was favoured with the faithful ministrations of the latter years of the ministry of the late Rev. John Finlayson, formerly of Coigach, from FREE PRESBYTERIAN INTELLIGENCE. 491

1887 and the Victorian Free Church with those of the late Rev. J. J. Stewart, M.A. from 1891: who was recommended to this Church by the late Rev. Dr. W. Balfour, of Holyrood, Edinburgh. For your information we mention that approximately the Free Presbyterians in the three States before named number about 500 communicants and 2,300 adherents. There are 12 ministers, one of whom, the Rev. J. Benny, has just retired after 50 year's pastorate at Morphett Vale, South Australia, and another has laboured nearly as long at St. Kilda, Victoria, the Rev. A. Paul. There are 29 Church buildings and 7 manses, all free from debt, we believe, except one in N.S.W. Two young men have in view the ministry as their vocation. We thankfully acknowledge God's kind Providence in the deliverance of the Home Free Church from the influence of the unionist majority, whose policy, had it been successful, would have practically extinguished the Church of the Disruption. And now that the deliverance has come, we are gratified with the prospect of the revival of the relationship which existed between the Home and the Colonial Free Churches till it was interrupted by

political unions. Had circumstances admitted of it, it would have given pleasure to send a delegate to your Assembly next May; and we assure you that any member of your Court, if he could visit Australia, would be welcomed by us. Praying that the Great Head of the Church may favour your Assembly with all grace need-ed, especially in this period of success and responsibility, We remain, yours fraternally, James Benny, Free Presbyterian Manse. Morphett Vale, S. A., S. P. Stewart, Moderator, Synod of Presbyterian Church of Eastern Australia, in New South Wales. The Manse, Tinonee. John Sinclair, Free Presbyterian Manse, Geelong, Victoria.

––––––––––––––––––––––––– MORAL CLAIM OF THE UNITED FREE CHURCH,

United Free Churchmen claim to be morally entitled to a certain part – a large part, indeed – of the old Free Church funds, This claim is made on the ground that a part was subscribed since the Union negotiations commenced and by those who presumably approved of the Union. We do not regard the claim to even this part as a valid one, for (a) their membership was on implied acceptance of the old or constitutional Free Church position. It might, perhaps, be said that this is only a legal argument, where their claim is moral. But if we take the moral argument, let us take it truly. It is a question not merely of civil law, but of Church creed as well – Church creed solemnly avouched before God and man – and, therefore, it is a question of morality to professed members of the Church, They had no moral right, while they professed the Free Church creed, to work against it, and support another creed altogether. As this immorality of theirs is the only basis of their claim, that claim is proved to be itself immoral, (b) The desire of the donors in question for union did not necessarily imply any readiness to surrender any Free Church doctrine. All we could charitably infer from their readiness for mere union is, that they hoped they should not have (as actually they had) to go to the United Presbyterians, but that the United Presbyterians would come to them. Anything further in the attitude of these donors lies in the region of pure conjecture. (c) The Free Church leaders (we mean those of them who went into the Union), though departing from Disruption principles, constantly declared they were doing no such thing; and if some donors were perfectly willing to entrust their money to the Church under the management of such leaders, that would not prove that these donors were willing to support principles which the leaders secretly held, 492 FREE PRESBYTERIAN INTELLIGENCE.

but rather the principles which they openly professed. It would indeed, if proving anything in this connection, prove that Disruption principles only were intended to be supported by the money contributed. (d ) Even if the donors, or the greater number of them, were ready to accept the United Presbyterian position, it is a gratuitous assumption that they would have accepted – what is unspeakably worse than the United Presbyterian position – the fluctuating creed adopted by the uniting Churches at their union in 1900. This “nebulous” creed, as it has been called, differs unspeakably more from the United Presbyterian creed than the United Presbyterian did from the Free Church one. The donors, we are certain, did not anticipate, and did not give money to support, this far reaching liberalism. Consequently, the claim of the United Free Churchmen to even a part of the funds is palpably baseless. Even if we must take into consideration the secret sympathies of the donors, (a calculation that would hopelessly mystify all Church finance), those sympathies

were unspeakably more with the Free Church than with the virtually creedless Church. (e) The views tolerated by the majority Free Church body in regard to the Bible have become much more infidel recently than they were before, and justly forfeit for that body any title it might have had before to Church property. It is easy to see that God has been judging these real enemies of His glorious Revelation. While they remain impenitent, it is reasonable to expect that the judgment, if indeed there is a judgment, will continue to take effect. In such a tremendous situation, the sympathies of Christians ought not to be with the errorists, as errorists, but with the outraged Revelation of God. Let it not be overlooked that it is to them as impenitent and dangerous errorists that the widely expressed sympathy goes. The desire is that they may have financial facilities for propagating their views, however rationalistic. It is not a case of mere pity to the destitute, with which, of course, no one could find fault, no matter how great the sin that produced the destitution. It is really sympathy with sin: it is siding against God and with the God dishonouring “Higher Criticism.” To all such we might propose the ancient question, “Will ye plead for Baal? Let Baal plead for himself, because one has cast down his altar.” So we may say in the present case, Will you plead for the “Higher Criticism,” which is as God dishonouring as Baal? Let the “Higher Criticism” plead for itself, because one has cast down its altar – that is to use its own terms, because its “work has been dislocated” by the Decision of the Lords. We may, perhaps, be told that we are doing grievous injustice to hundreds of obscure United Free Church Ministers, who, perhaps, are nearly as Calvinistic as those of the Free Church, and do not believe in or preach the “Higher Criticism.” The question is, however, What is the attitude of their Supreme Court? Has it not refused, on the motion of Drs. Rainy and Orr, to entertain even the mild proposal to confer with Prof. G. A. Smith in regard to his dissemination of the most unscriptural views of Holy Scripture that have by any erroneous Free Church professor yet been published? Are not the rank and file of the ministers of the United Free Church, as ministers and even as members of that Church, responsible for the action of a Supreme Court to which they are pledged to be subordinate (and all the more because they now make spiritual independence consist in the majority's being absolute over creed and funds, and thus legally entitled at pleasure to make away with both), and have they not, by giving the leaders actual support (by a vote of about 2 to 1) in the above motion, set to their seal that the false Biblical criticism is true, or, at least, innocent? Do they not encourage and financially support the rationalistic and soul destroying professional FREE PRESBYTERIAN INTELLIGENCE. 493

teaching? Will they not ordain, when the time comes round, the probationer who has drunk most deeply of that teaching, and bind to him a Christian people neck and heel? Will the better kind of ministers refuse to wish him “God speed” in expounding this infidelity taught him by his professor and sanctioned by the Supreme Court, which determines the creed? And do they not prefer the big Church, with all its doctrinal and spiritual error, to the small one, with its special devotion to the plenary inspiration of the Bible, and with a creed in all other respects also corresponding to that of the Free Church fathers in 1843? The United Free Church ministers; and even communicants, are thus, as Presbyterians, inextricably mixed up with, devoted to, and undoubtedly responsible for, the worst “Higher Criticism” vented by their professors, and tolerated by their Supreme Court. We are not unjust to them, therefore, in saying that the “dislocation of their work” is, in a certain sense, the casting down of the Baal altar of this

“Higher Criticism,” – The Covenanter. –––––––––––––––––––––

DOCTRINAL POSITION OF UNITED FREE CHURCH. A writer in the Northern Chronicle of recent date, says; – I consider it the height of presumption that present day divines should pretend to be more enlightened or have a more profound spiritual grasp of truth than the divines who framed the Westminster Confession of Faith. In intellect, in prayerfulness, in spirituality, in piety, in their power of expounding and systematising Scripture, present day divines are far their inferiors, and it befits them to speak with moderation and caution. Retrogression and not progression is the term that more fittingly expresses the state of theology in Scotland today. They are surely a sadly blinded people who think otherwise, in view of the fact that the Higher Critics are those who pose as men of light and leading whose silly conclusions are greedily devoured by those who have no relish for a more substantial fare. By them much of the Bible is discredited. The plenary inspiration of the Scriptures is no longer an article of their faith. The first three chapters of Genesis, are declared to be fabulous. Job is pronounced to be a myth, and Jonah is dispensed with in like manner. Even the historicity of Abraham, Isaac, and Jacob is denied, and many other such foolish and blasphemous things are said about the Old and New Testaments. These are doctrines to which the United Free Church lends the weight of her influence, and she is the instrument of disseminating them far and near. These views are distinctly subversive of all faith in the Scriptures. Yet this is the kind of progress that is being so much boasted of. Liberty of this nature is the kind of spiritual independence that is being so largely advocated. It is a liberty that very effectually tends to infidelity. That this is the present position of the United Free Church is obvious, notwithstanding all the ado that is made about the defective theology attributed to the Lord Chancellor. The historic Church of Scotland professed a whole Bible as her supreme standard, and the whole doctrine contained in the Confession of Faith as her subordinate standard. The Free Church at the Disruption firmly planted itself on this ground, holding the doctrines of predestination and the free offer of the gospel to all to be in complete harmony, and it is a gross and vile misrepresentation of facts to say that the victors in the recent law case are precluded by the verdict pronounced from proclaiming the universal call of the gospel. The doctrine of the universal call forms a part of the public creed of the Free Church, and the verdict of the House of Lords does not in the slightest degree affect it or explain it away. The friends of truth may well take courage from what cannot be denied as the Lord's merciful intervention on behalf of his cause in Scotland. He has laid his chastening hand heavily

494 NOTICES.

on those at whose hands, infallible truth has had little respect; and is there not a loud cry to them to consider their ways? They are, in the providence of God, deprived of property and endowments, not for defending, but for denying the crown rights of Christ; and whatever suffering they may have, they will have it not for the truth's sake, but for their support of doctrines and principles that are in sharp conflict with truth. If they were now really suffering for the truth's sake, would they not be evincing a more subdued spirit? Would there not be less indignant and unbridled language indulged in? What a contrast to those who suffered for truth and conscience sake at the Disruption! And because they suffered for truth and conscience sake, their sufferings powerfully appealed to the conscience of the people of Scotland.

––––––––––––––––––– NOTICES.

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Printed and Published for Rev. J. Sinclair, Geelong, by W. A. Brown.

Vol. 6 No. 2

THE

FREE CHURCH QUARTERLY —―—–——―—–—

A MAGAZINE

FOR THE DEFENCE AND ADVOCACY OF SCRIPTURAL WORSHIP,

DOCTRINE, GOVERNMENT AND DISCIPLINE. –––––––––––––––––––––––––––––––––

(EDITED BY THE REV. JOHN SINCLAIR, GEELONG) –––––––––––––––––––––––––––––––––

J U N E , 1 9 0 5 –––––––––––––––––––––––––––––––––

CONTENTS:– Page Typical Places: – The Cities of Refuge … … … 495 Historical Proofs of Infant Baptism … … … … 502 The Lord's Preserved People … … … … … 508 Free Presbyterian Intelligence– Geelong and Drysdale … … … … 514 South Australia … … … … … 515 Presbyterian Church of Eastern Australia … … … 515 Free Church of Scotland … … … … … 518 Notices … … … … … … 522

––––––––––––––––––––––– W. A. Brown, PRINTER, &c., GEELONG.

—————————————————— THE FREE CHURCH

QUARTERLY.

════════════════════════════════════════════════ VOL 6. No. 2] JUNE 1905 [PRICE 2s. 6d: Yearly (Including Postage).

════════════════════════════════════════════════ TYPICAL PLACES: – THE CITIES OF REFUGE.

“We might have a strong consolation who have fled for refuge to lay hold upon the hope set before us.” – HEBREWS 6: 18.

In the former articles on the types of Scripture I have gone over the principal persons and things prefiguring Christ and His salvation. A few interesting types still remain to be considered classed as typical places. Among these we rank the cities of refuge. The above text by general consent has been understood to refer to them. We have a somewhat similar reference in an Old Testament Scripture – “Turn ye to the stronghold, ye prisoners of hope.” That they were therefore typical of the method of a sinner's salvation cannot well be doubted. It will be my endeavour to trace the agreement, and confining myself to the above text, I shall shew that agreement in three particulars I. THE REFUGEE. He was not an intentional man slayer. There was no hope set before such. “Thou shalt take him from mine altar that he die,” But he was an unintentional man slayer, a person who had undesignedly slain another. Such a one was in imminent danger from the kinsmen of the slain. Blood revenge was then held in eastern nations to be a sacred duty; and the nearest of kin, called the avenger of blood, would never rest till he had pursued and killed the unfortunate man slayer who, without malice or design, had shed the blood of his kinsman. In doing this the avenger of blood was justified by the law of God, who was pleased to appoint that he should go unpunished by men for the slaughter. Now this man slayer was the type of a sinner; not one who was presumptuously under the expectation that a refuge is provided where he may be protected in his sins, for “if we sin wilfully after that we have received a knowledge of the

496 TYPICAL PLACES: – THE CITIES OF REFUGE. truth there remaineth no more sacrifice for sins but a certain fearful looking for of judgment and fiery indignation;” as well might the murderer have taken encouragement of safety as such a sinner: for such presumptuous sinners there is no hope; but the man slayer is the type of all sinners, no matter what their crimes may be – be it murder, adultery, blasphemy, persecution – be they the chief of sinners, who become like him refugees from their sins. These, as well as the presumptuous sinners, are pursued by an avenger of blood. That avenger is the Justice of God armed with the instruments of death, who does and will inexorably pursue to the death every man woman and child who is stained with the moral guilt of sin, as every one of earth's inhabitants in a natural condition is. Who then of earth's guilty inhabitants are the Refugees. They are distinguished from their guilty fellow creatures by these three marks: – A sense of sin and danger. No man slayer would seek refuge who was not sensible that he had shed blood, who was not apprehensive of the blood avenger. So no sinner will seek refuge who is not sensible that he has committed sin, and is therefore pursued by the deserved wrath of God. To become a refugee the sinner must be really aware that his sin has provoked God's vengeance, and really aware of the imminent danger to which he is exposed on that account. God's law proclaims to him both his sin and his danger, but unless he becomes conscious that its declarations are true of him he will never seek refuge. An estimation of the refuge provided. If the conscious man slayer had not esteemed the refuge provided sufficient to protect him from the avenger of blood, he would not have sought it. If he could have devised any expedient to save himself equal to or better than the refuge provided he would have chosen it and thus saved himself the necessity of fleeing. But to become a refugee intimates that he despaired of every other expedient for safety, and esteemed the refuge provided to be the only sanctuary. So if the conscious sinner does not esteem the Refuge to be sufficient to save him from sin and wrath, he will never flee from the wrath to come. If he can devise any expedient to save himself by the works of the law, or to protect himself by refuges of lies, or to elude the avenging wrath of God in world appointed sanctuaries, he will choose these modes of salvation in preference to the God appointed mode. But when he looks on his right hand and beholds, but there is no man who will know him, when refuge fails, when no man cares for his soul – then, necessity shuts him up to cry of the Refuge provided, “Thou art my Refuge and my portion in the land of the living.” An actual fleeing to it. Suppose that the man slayer was conscious of blood

and of the wrath of the avenger, and conscious also of the sufficiency of the TYPICAL PLACES: – THE CITIES OF REFUGE. 497 refuge provided to save him, would his consciousness however sensitive have been any security from the sword of the Goel, or Blood avenger? Oh no, his safety alone lay in actual flight, in acting out his consciousness by fleeing without a moment's delay to the only refuge. He must become an actual refugee and run for death and life, avoiding all by-ways, to the hope set before him. It is incredible that with these apprehensions and perceptions he should do otherwise than flee. So when the sinner is really convinced of sin, apprehensive of danger, and assured of a refuge appointed for him, he will make no delay in fleeing to it. It is for his life, for the sword of God is already unsheathed, and furbished against him, and if it reaches him it will make a sore slaughter. Therefore the conscious sinner turns his back upon all that is dear to him in this world, for the salvation of his soul is at stake, and what would all the world profit him if he lost it. The conscious sinner sets his face towards the only Refuge, and like Christian begins to run, and though wife and children cry after him to return, the man puts his fingers in his ears and runs on crying, “Life, life, eternal life.” He looks not behind him in all the plain, for he counts all things but loss and dung that he may win the Refuge and be found in Him. Such are the refugees, those who have fled for refuge to lay hold of the hope set before them. II. THE REFUGE. The Refuge God was pleased to appoint for the unfortunate man slayer consisted of six cities, three on each side of the Jordan, so that from any part of Israel the man slayer who fled for refuge might obtain it in a very few hours. The Refuge which God has been pleased to appoint for guilty sinners consists of one Jesus Christ who is a refuge at hand, a very present help in every time of trouble, the Living personal Word. “It is not in heaven that thou shouldest say,” Who shall go up for us to heaven and bring it unto us that we may hear and do it? Neither is it beyond the sea that thou shouldest say, “Who shall go over the sea for us and bring it unto us that we may hear it and do it? But the word is very nigh unto thee in thy mouth and in thy heart that thou mayest do it,” Hear then, O sinner, while I set before thee life and good, death and evil. It is an eminent Refuge. The Refuge cities in the hilly country on the west side of Jordan were built on prominent mountains; in the plain country on the east side of Jordan on prominent eminences. The design of this was that they might be seen from a distance and attract the attention of those who sought them. So Christ, the sinners' Refuge, is One lifted up that He might draw all then unto Him.

View Him in the plain of humiliation, He is lifted up on the cross a spectacle to men and angels, an object between heaven and earth so prominent that every eye may see Him. View Him on the hills of exaltation, He is planted on a high 498 TYPICAL PLACES: – THE CITIES OF REFUGE. mountain and eminent on the glorious hills of heaven. “Him hath God exalted with His right hand to be a prince and a saviour, for to give repentance unto Israel and forgiveness of sins.” And the heavens must contain Him till the restitution of all things. It is an accessible Refuge. The Refuge cities had good roads leading to them. That no impediment might exist in the way of the fleeing man slayer these roads were made smooth, and even all creeks and rivers crossing them were spanned with bridges, and every year the magistrates of Israel inspected and repaired them. At every cross road also posts were erected pointing to the Refuge city on which were inscribed in legible characters, “Refuge, Refuge,” to facilitate the flight of the man slayer in case of any doubt about the right way. So the sinner has a plain straight way to Christ. There are no stumbling blocks in the way, unless the sinner shall be so insensate as to make Christ the Sanctuary a stumbling stone and a rock of offence over which he will stumble and fall and be broken. There are no difficulties in the way to Christ, whatever difficulties the sinner may have in himself to throw in his own path. There need be no hesitating doubts about the way, for the Bible meets him at every cross road, with this great direction, “Let thine eyes look right on and let thine eyelids look straight before thee. This is the way, walk ye in it,” The way to Christ is a way so patent that the wayfaring men though fools shall not err therein. It is an open Refuge, The Refuge cities were open cities. Their gates were never closed day nor night. If on any occasion they had been so, some unfortunate man slayer might have been overtaken on the threshold and slain by the vengeful pursuer. So Christ the sinner's Refuge is ever open. “Him that cometh unto me I will in no wise cast out.” Never guilty one fled to that refuge who found the door shut. Never did and never shall any fugitive perish at Christ's door. If he does it will be because he will not enter and be saved. He is a Refuge standing wide open to admit the worst of sinners, fornicators, idolators, adulterers, effeminate, abusers of themselves with mankind, thieves, covetous, drunkards, revilers, extortioners: “for such were some of you,” says Paul to the saved Corinthians. Enter then, O sinner, through the door opened which no man can shut. It is an all sufficient Refuge, The Refuge cities were plentifully stored with necessary provisions to support and nourish the man slayer, and were engaged to let him know no real want. There he had a sufficiency of all things needful. So in Christ there is bread enough and to spare. It pleased the Father that in Him all

fullness should dwell, His flesh is meat indeed and His blood drink indeed. Christ is all sufficient. There is no soul so hungry that He cannot fill, no soul so thirsty that He cannot satiate. He is pledged to do it, “He that cometh to Me shall TYPICAL PLACES: – THE CITIES OF REFUGE. 499 never hunger, and he that believeth on Me shall never thirst.” It is a universal Refuge. The Refuge cities were to be a refuge both for the children of Israel, and for the stranger and for the sojourner among them. The uncircumcised Gentile, as well as the circumcised Jew might be found within them. So in Christ there is no respect of persons. For in Jesus Christ neither circumcision availeth anything nor uncircumcision, but faith. All sinners fleeing from their sins are welcome to Him, and the most degraded and despised of our species may be a citizen of that city, where “there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free, but Christ is all and in all.” III. THE CONSOLATION. Those who have fled for refuge to the hope set before them have a twofold consolation: – The consolation of peace. Had the Refuge cities been merely sanctuaries, where the man slayer could harbour as a debtor would at this day in the Palace of Holyrood, he might save his life and yet remain a miserable man; miserable even within the refuge, for he would be a prey to those despairing racking thoughts which must ever disturb the mind of him who lies under the imputation of guilt. What he needed was peace of conscience, and peace flows from justification. That he could obtain by the appointment of God. When the avenger of blood came up to the city where the man slayer had taken refuge, he presented an accusation against him to the rulers of the city which resulted in his trial before the congregation, when, if he was found to be an intentional man slayer or a murderer, he was condemned, dragged even from God's altar, as Joab was when he fled thither as to a refuge in his sins, to die. But if it was established that he was an unintentional man slayer, then he was publicly acquitted of the guilt of blood, and no man could lawfully charge him with it afterwards. Being justified in the eye of the law we cannot doubt that from thenceforth peace filled his heart. So if the sinner had in Christ only a refuge from hell but not a pardon for guilt, he would be of all men most miserable. But it is with the sinner who flees from his sins, but not in his sins, to the Refuge, as it was with the man slayer. He is accused by the Justice of God. He is brought to trial and justified by God Himself, for God beholds him in Christ with whose righteousness He is well pleased. Thus justified who shall lay anything to his charge? The apostle triumphantly asks, Who is he that condemneth? And echo answers, Who? There is no condemnation to them which are in Christ Jesus, who walk not after the flesh but after the spirit.

Therefore being justified by faith the sinner has peace with God through our Lord Jesus Christ. This is his consolation. The consolation of safety. When the man slayer was justified he was taken under the protection of the city and admitted to its privileges. So long as he remained 500 TYPICAL PLACES: – THE CITIES OF REFUGE. within the city or the suburbs privileges he was safe. If he went beyond them the avenger of blood might find him and slay him. But his safety within the city or its environs was certain. So when the sinner is justified he is saved in Christ. Christ will protect him from all his enemies, for none are able to pluck him out of Christ's hands. The justified sinner shall be admitted to all the privileges of the sons of God. As long as he is in Christ he is safe, for says the apostle, “We are not of them who draw back unto perdition, but of them who believe to the saving of the soul.” The Justice of God will never reach him who abides in Christ; yea, as the man slayer was safe in the very suburbs, so sinners are safe if they only lay hold of the hem of Christ's garment. This consolation is a strong consolation. Wherein consisteth its strength? The man slayer fled to an open town, a town without gates and bars, a town where no offensive or defensive weapon was allowed to be manufactured. Whence then did he gather the strength of his consolation? From the fact that the city was sacred, that it was appointed by God to be a refuge city, that God had set its bounds; and daring and bold indeed would have been that avenger of blood who would have crossed its threshold and shed what was then innocent blood. The man slayer had confidence in God's declaration. But the sinner has a stronger consolation than this. He has not only the word but the oath of God for his peace and safety in Christ. “That by two immutable things in which it was impossible for God to lie, we might have a strong consolation who have fled for refuge to lay hold on the hope set before us in the gospel. The Refugees then are sinners distinguished by a sense of sin and danger, an estimation of the Refuge provided, and an actual fleeing to it. The Refuge is Christ who is an eminent, accessible, open, all sufficient and universal Refuge. The consolation of those who have fled to him is the possession of peace and safety, a consolation made strong to them by the word and oath of God who cannot lie. And now what remains but to apply the subject to my readers, that I might by all means save some. Despairing sinners. You are burdened with guilt; it is true. You are apprehensive of the wrath of the avenger; it is well founded. But you have no reason to despair. I meet you this day, as Evangelist met Christian while crying “What shall I do?” And I say to you as Evangelist said, “Flee from the

wrath to come.” I bring you glad tidings, good tidings of great joy. Hear, and thy soul shall live. Yonder is the Refuge provided for you, a refuge so eminent that you cannot fail to see it, a refuge so accessible that you can easily reach it, a refuge so open that you can at any time enter in, a refuge so all sufficient that it will meet your every need, a refuge so universal that though the chief of sinners TYPICAL PLACES: – THE CITIES OF REFUGE. 501 you will get a place in it. Despairing sinner, take courage. Be hopeful. Things are indeed at the worst with you. But your extremity is God's opportunity. Improve it. A hope is set before you. Arise and flee. The avenger of blood is indeed behind you. But you have the start in the race. Gird up your loins. Run, it is for your life. Avoid the by-paths. Keep your eye on yonder Zoar. You will soon reach it if you press on; and Goodwill will receive you at the gate into the city where you shall have peace and safety. Hesitating sinners. What makes you hesitate? Why halt ye between two opinions? Is there ground for indeterminateness? Is the alternative so equally balanced that you cannot decide? Is death equivalent to life, is evil equivalent to good? No, surely. What then makes you hesitate? The stuff! The stuff? It will be burned. Will ye tarry and burn with it? Will ye hanker after it to your own undoing? Oh! that I could take hold of your hand and lead you out as the angels did Lot's wife. Now then you are on the plain – is it so? Then be decided – the avenger of blood is behind you. Be decided – there is but a step between you and death. Be decided – the pursuit is hot. Be immediate – you have time while it is called today, tomorrow you may be in eternity. Be immediate – haste and flee – tarry not in all the plain – run to the Refuge city. It may be that God cannot do anything till thou be come thither. Look not behind thee in all the plain. Remember Lot's wife. Hesitate not in the way. Let thine eyes look right on and thine eyelids look straight before thee, and thou shalt not err. Saved sinners. “Ye are washed, ye are justified, ye are sanctified by the Lord Jesus and by the Spirit of His grace.” Abide in Him. He is all your salvation, let Him be all your desire. You are prisoners of hope. Soon you shall be restored to the forfeited inheritance by virtue of the death of the High Priest. Look forward to it with joyful expectation. But meanwhile say with delighted hearts, – “Thou art my refuge and my portion in the land of the living.” I call you to testify of Christ to others. I call you to tell them that they may be saved even as you. I summon you to answer whether God lied to you when He promised you the strong consolation of peace and safety in Christ Jesus. I summon you to declare whether the word and oath of God can be

credited. I summon you to say whether any good thing hath failed of all that He hath promised. Let the cry be heard, “God is truth!” Then for the sake of lost perishing souls call to them to come into the same Refuge. Lift up your voice as a trumpet and proclaim to awakened convinced sinners. “Turn ye to the stronghold, ye prisoners of hope.” J. B.

––––––––– The beaming of God's sovereign authority awes conscience. – T. Halyburton 502 HISTORICAL PROOFS OF INFANT BAPTISM,

HISTORICAL PROOFS OF THE SCRIPTURAL AUTHORITY OF INFANT BAPTISM.

By the late Rev. ARCHIBALD ALEXANDER, D. D., First Professor in the Theological Seminary at Princeton, N.J.

It seems that Dr. Archibald Alexander, during the early years of his ministry (1797-99) fell into doubt for a time in regard to infant baptism. This led him to make a thorough study of the subject with the result that he became quite satisfied as to the entire Scripturalness of it. He drew up a statement of the evidence for infant baptism, beginning with the historical proofs, His treatment of this part of his inquiry, which is republished below, is remarkably able and convincing, and the evidence brought out is, in our opinion, unanswerable:– About this time (says he, probably indicating some part of the years 1797, 1798, or 1799) I fell into doubt respecting the authority of infant baptism. The origin of these doubts was in too rigid notions as to the purity of the Church, with a belief that receiving infants had a corrupting tendency. I communicated my doubts very freely to my friend Mr. Lyle, and to Mr. Spence, and found that they had both been troubled by the same. We talked much privately on the subject, and often conversed with others in hope of getting some new light. At length Mr. Lyle and I determined to give up the practice of baptizing infants until we should receive more light. This determination we publicly communicated to our people, and left them to take such measures as they deemed expedient; but they seemed willing to await the issue. We also communicated to the Presbytery the state of our minds, and left them to do what seemed good in the case; but as they believed that we were sincerely desirous of arriving at the truth, they took no steps, and, I believe, made no record. Things remained in this posture for more than a year . . . . I determined now to begin anew the examination of the subject, and to follow the evidence which I might discover, to whatever point it might lead me. I had been too much disposed to reject certain kind of evidence, as tending to favour the superstitions of popery, but now I resolved to give any species of evidence and argument its due weight, and to abide by the consequences. Accordingly, I applied my mind to the subject with great intensity . . . . I began with the historical proofs of the early existence of this practice. At the beginning of the fifth century infant baptism was undoubtedly universal. This is evident from he frequent mention of the subject by many writers, while none can be found who doubted of its lawfulness. When Augustine urged on Pelagius that the denial of original sin would lead to the denial of infant baptism, Pelagius rejected with horror the thought of withholding baptism from children, and declared that he had never known or heard of

a heretic who denied it. The practice had not been brought in recently, or the change would have been known to such men as Augustine, Jerome, and Pelagius. But we have other testimonials to the universality of the practice. About the middle of this century a council was held at Carthage over which Cyprian the martyr presided. A question was here propounded by a presbyter named Fidus, respecting the proper time of administering this sacrament to infants. The doubt was whether it should be deferred to the eighth day, as in the case of circumcision, or should be administered at an earlier time. The opinion of the council, consisting of more than sixty bishops, was unanimous, that it was unnecessary to wait, but that the ordinance might be administered at any time after HISTORICAL PROOFS OF INFANT BAPTISM. 503

at any time after birth. Now when an incidental question arises and is discussed, relative to the baptism of infants, and there is yet no intimation of any doubt being entertained respecting the lawfulness of the thing itself, it furnishes far stronger evidence that all received the practice without dissent, than if the same council had given a unanimous decision in favour of the practice; for this would have induced a suspicion that some must have denied or doubted the practice, in order to make it necessary that such an opinion should be formally expressed. We must go a step further, Origen was born and grew up to manhood before the close of the second century, though he wrote and flourished in the former part of the third century. Origen was a man of extraordinary learning, and possessed a memory which retained almost everything he ever acquired. In several places of his writings he mentions infant baptism, but does not speak of it as a new thing, lately brought in, but declares that it had been handed down by tradition from the apostles. But if it had sprung up after the apostles' days it must have been so near to Origen's time that he could not be ignorant of the fact. A universal change in a public and interesting ordinance could not have taken place in a very short time. Some Churches, at least for a while, would have adhered to the apostolic practice. Some discussion must have occurred. This would have drawn attention to the subject; and such a man as Origen. living as he did the greater part of his time in Palestine, could not have been ignorant of so great at change in the subjects of baptism, if it had been introduced after the death of John. Suppose that some one in our day should pretend that infant baptism was not practised by the Reformers, Luther, Zwingle, and Calvin. Though we are separated from them by an interval the double of that which intervened between John and Origen, yet would any learned man now be at a loss to know the truth of the facts in question? If infant baptism arose and became universal before the time of Origen, or rather the time to which his knowledge extended, it must have originated very near to the times of the apostles, and its spread must have been exceedingly rapid, and at the same time marvellously silent, for in little more than half a century it was accomplished; and yet learned men living at the close of that short period knew nothing of the change, but ignorantly supposed that the practice had been actually derived from the apostles. That this is the genuine testimony of Origen (and not an addition of Rufinus) is confirmed by the state of the fact in the days of Cyprian, a little after this time. For the Council of Carthage, referred to above, must have believed that the practice came down from the apostles; for they were of opinion that baptism came in the room of circumcision,

as appears by the letter of Cyprian to Fidus. How so great a change could have taken place without anything being said about it, or any opposition being offered, always appears to me unaccountable. It seemed altogether reasonable to think that if adult baptism had been the only baptism practised by the apostles, and by all churches in the age immediately subsequent to their time in the many countries of the world over which Christianity had extended itself, it would scarcely be possible that in the short space of three or four hundred years there should not be found a single church upon earth which adhered to the primitive practice. And as to the fact of the universal prevalence of infant baptism in Asia, Africa, and Europe as early as the time of Augustine, in the beginning of the fifth century, even the Baptists do not pretend to dispute. But we must carry up the universal practice to a much earlier period. When the system of Pelagius was charged with leading to the denial of infant baptism, he utterly rejected the 504 HISTORICAL PROOFS OF INFANT BAPTISM.

consequence, and declared, as has been said above, that he had never heard of any, even the most daring heretic, who called in question the propriety of infant baptism. Now if it had been denied by any part of the Church within a hundred years of this time, he who travelled so widely in Europe, Africa and Asia, and was well acquainted with the condition of those regions must have known it, I repeat it, such a change in the subjects of an important sacrament, which was the badge of Christian profession and the door of entrance into the visible Church, could not have been made without much discussion. Opinions may and often do spread rapidly without attracting much attention or leading to much controversy. But this cannot be the case in regard to a religious rite performed in the presence of the Church. Let us suppose that some time after the decease of the last apostle some Judaising teacher, not contented that under the Christian dispensation there was no place for the infants of believers, should have determined to extend to them the ordinance of baptism. With converts from Judaism he might have found it easy to satisfy them that as the Christian Church was derived from the Jewish, and was enlarged in its extent and privileges, it could not be that infants who had been included in all the preceding covenants of God with His people, should enjoy no privilege whatever in the Christian Church: that therefore as baptism signified the same thing emblematically as circumcision, and stood precisely in the same place in the Christian Church as circumcision in the Jewish, infants ought by clear analogy to be admitted to baptism. Suppose, I say, the person who first introduced infant baptism to have used this argument with the Jewish converts, it would not be surprising if he should bring some of them over to his opinion. Suppose the practice to have commenced at Jerusalem or Antioch. It is a problem worthy of consideration by Antipedo-baptists, how long it would have taken to extend the practice throughout all the churches in the whole world. Could it without a miracle have been accomplished in one century? And let it be remembered, that the more rapid the progress, the greater exertion demanded. If the change went on gradually, without exertion, the progress must have been slow, and a change so universal could not have taken place in one or even two centuries. But if the advocates for infant baptism were very zealous and made use of great efforts to introduce the practice, there must have been a great running to and fro, many discourses delivered, and many writings circulated. Surely a change wrought in this way would have left its impression upon the literature and history of

the age. How then does it happen that not a vestige of these arguments and endeavours nor any notice of them should come down – I do not say to our times – but even to the times of Origen, less than a hundred years after the practice commenced? But even supposing it possible that all documents relating to this universal change should have been irrevocably lost, so that not the least hint of any author remains concerning it, is it not a marvellous thing that among so great a multitude of Churches planted by the apostles, and entrusted to their disciples and immediate successors, not one should adhere to what they must have known was the uniform practice of the apostles? If the innovation was begun at Jerusalem, and was received by the Churches in Judea, can anyone bring himself to believe, when some advocate of the new practice came to Antioch, where Ignatius was bishop, or to Smyrna, where Polycarp presided, or to Rome, where Clement, the companion of Paul, had his residence, that such a novelty would receive no opposition from these apostolic men? Would they not have been as staunch for confining baptism HISTORICAL PROOFS OF INFANT BAPTISM. 505

to believers, as the Baptist Churches now would be, if any should seek to persuade them to baptize their children? And with much more reason, for they could say to the innovator, “However plausibly you may argue in the way of analogy, we know that the uniform practice of all the apostles was different, and that in all the Churches planted by them and their coadjutors there never was an infant baptized. We have conversed with the apostles, were instructed by them, and have laboured with them, and can testify to all the Churches that what is now attempted to be introduced is an innovation, unsanctioned by apostolic precept in practice.” And as such opposition would undoubtedly have been made by these holy men, would it not have had influence to retard the progress of the error? It will manifestly not satisfy the demands of the case to fix the introduction of infant baptism so near to the days of the apostles. We must come lower down in the second century. Let us then place the commencement of the practice in the latter part of this century. And as this is absolutely necessary to the maintenance of the hypothesis, so it is convenient on another account. Tertullian, the only man of antiquity who has uttered a word unfavourable to the institution, lived about this time. Indeed, if the usage was not apostolic, it must have been introduced in the later part of the second century. Earlier it could not be for reasons that are incontrovertible; later it could not be, for we find it soon afterwards so firmly established and so universally practised that such men as Origen and Cyprian had no knowledge of its being an innovation, but believed that it had been derived from the apostles, When I first read Tertullian's testimony, this hypothesis appeared very plausible; for it had been pertinently asked, how can it be supposed that such a man as Tertullian would oppose infant baptism if it had been universally practised from the time of the apostles. But if the practice was just beginning to prevail, nothing would be more likely than that this learned but austere man should set his face against it, and dissuade from the practice. Whatever may be doubtful, one thing is certain, namely, that it was customary at this stage to bring young infants to baptism, and that for certain reasons which he assigns. Tertullian dissuades from the practice. But when the whole passage is impartially considered, it makes very little in favour of the opinion that infant baptism was a new thing, an innovation just commencing. If this had

been the fact, it would undoubtedly have suited his purpose to mention it. But Tertullian had evidently adopted this opinion, afterwards current, that sins committed after baptism could not easily be pardoned. This led many, among whom was the Emperor Constantine, to defer their baptism until the near approach of death. Tertullian did not confine his discussions to infants, but extended them to young persons generally and to widows, which shows that his objection did not arise from the circumstance of infancy, but from the consideration stated before. From all that is said by the early fathers concerning infant baptism, I drew the conclusion that it had been generally practised without any dispute having ever arisen respecting it. And it is certain that it must have been common before the time of Origen and Tertullian, for it could not have become general between that time and the time of Augustine without having been known; since that is a period of history in which we have many writers and much more detailed information respecting the affairs and customs of the Christian Church than in the preceding period between the apostles and the beginning of the third century. And that this practice did prevail in that earlier period may be gathered from the testimonies of Justin Martyr and Irenaus. Here then it appeared that infant baptism could be traced up to a period bordering on 506 HISTORICAL PROOFS OF INFANT BAPTISM.

the apostolic age. How could this be accounted for on the principle of the Baptists? Could it have crept in and become universal within a few years after the apostles? Here I was brought to a stand, and though I had laid it down as a principle from which I would not depart, to receive no doctrine or practice for which there appeared no foundation in the Holy Scriptures, I had come to a state of mind in which it appeared much more probable that it had its origin with the apostles than that it had been privily brought in afterwards. I was prepared, therefore, to examine the Scriptures without any bias against the doctrine? I could not but believe that if the apostles had sanctioned the practice some vestages of it would be discernible in the New Testament. For, taking my stand at the period when all acknowledged it to have become universal, I had to admit that so far as it relates to historical probability there was much more likelihood that silently and without dispute it should have descended from the apostles than that it should have come in and gained a universal prevalence in opposition to the practice of the apostles. All the facts are in accordance with the former supposition; all are unaccountable upon the latter. I asked myself whether there was anything in Scripture which had an analogy with infant baptism. The rite of circumcision immediately occurred to my mind, as bearing at least some resemblance to it. I had been wont to consider the argument founded on the assumption that baptism succeeded in the place of circumcision as weak and inconclusive, for it seemed to involve a begging of the question. But I was willing to examine how far the analogy between the two institutions extended. And the more I considered the subject the stronger did this analogy in the main points appear. Circumcision, as well as baptism, was a religious rite instituted by God Himself. Circumcision had an emblematical or mystical significance; it evidently represented the regeneration of the heart; and here the import of the two rites appeared to be not only similar but identical; for all admitted that baptism sets forth emblematically the washing away of sin. Then as to the subjects of the two ordinances, both in the case of adults required faith in the recipient. Paul asserts that Abraham received the sign of circumcision, a seal of the faith, which he had yet being uncircumcised. If a stranger wished to join the Israelitish Church, he was required to be circumcised, and in order to this

he must profess his faith in Jehovah, the God of Israel, and avow a resolution to comply with all the precepts of the Mosaic law; just as the adult heathen, when he applied for baptism, was required to profess his faith in Jesus Christ; and so promise obedience to His commands. Circumcision was the regular entrance into the Israelitish community as baptism into the Christian Church. From a view of these points of resemblance, our inference was clear, namely, that all the ridicule cast upon infant baptism is misplaced, because the very same might be cast on circumcision, of which the infant could know as little as of baptism. Again, the Jews esteemed circumcision a great privilege, and Paul admits that it was every way profitable. Now, if there is nothing come in its place, then are the privileges of the Christian less than that of the Jew; but Paul teaches that the Gospel dispensation is by far the more glorious. About this time a friend lent me a volume of Dr. Hammond's works, in which I found a treatise on Infant Baptism. This presented the subject in a new light. The author, making little use of the common arguments, undertakes to derive the doctrine from two sources, neither of which is in the Bible, but which both serve to illustrate what is there. The first of these is Jewish Proselyte Baptism; the second is the practice of the primitive church. Not having read this treatise for nearly half a century, I cannot pretend HISTORICAL PROOFS OF INFANT BAPTISM. 507

to state the author's reasonings; but I will give my own views of the arguments derived from these sources. Where a law is given to any people, a knowledge of certain common and notorious things is presumed by the legislator; for to enter into a minute description of every circumstance would be tedious and cumbersome. A law of the State of New Jersey inflicts a heavy pecuniary mulet on any one who is engaged in “gill-fishing,” but does not define what sort of fishing this is. If it should be necessary, in some other country, to interpret this law, it would be requisite to refer to such documents as would show what was commonly understood by the term, and without such explanations the law would be unintelligible. So in England, there are laws against poaching, but to a common reader in this country, where no such offence does or can take place, explanation is indispensable. Many canons of the Church can be understood only by a reference to the history of the times. If a law should be found in the Jewish code, directing proselytes from the heathen to be circumcised before admission to the privileges of the Israelitish Church, one unacquainted with the Mosaic institutions would be at a loss to know whether this included infants; but if he should turn to the seventeenth chapter of Genesis he would see at once that infants as well as adults were intended. Here, then, the question arises, whether any custom existed among the Jews in our Saviour's time which would enable them to determine to whom baptism was to be administered under the command, “Go, proselyte all nations, baptising them.” If the command had been, “Go, circumcise all nations,” the case would be clear; but had the Jews been acquainted with the rite of baptism? I am aware that Dr. Owen, Dr. Gill, and Dr. Jennings, with others, deny that any such practice existed among the Jews previously to the time of our Lord. But after weighing the evidence exhibited by Lightfoot, Selden, Hammond, Wall, and other writers profoundly versed in Hebrew antiquities, I am fully convinced that the rite of baptism was not a novelty among the Jews when John began his ministry. If the rite had never been known

before, it would have been necessary to explain minutely what the nature of the ceremony was, and not merely to designate it by a single word. When certain priests and Levites were sent from the Sanhedrim to John to enquire who he was, there was no question about the rite itself, which would naturally have been the object of enquiry if they had never heard of it before, whereas the only query was about his authority to administer it, “If thou are not the Messias, Elias, or that prophet, why baptizest thou?” The testimony against proselyte baptism is purely negative, and may all be summed up in a single sentence. The practice is never mentioned by Philo and Josephus, Jewish writers that lived nearest the time of Christ, nor by any other writer until the Talmud was written, two centuries or more, after the Christian era. To this it may be answered, that mere negative testimony is in any case of very little weight, unless it can be shown that the witnesses had occasion to mention the fact, if it had existed. Again, when any practice is fully established and familiar to all, there is seldom any mention of it by writers, sacred or profane. When any discussion arises, then, of course, it is frequently referred to. After the Israelites were fully settled in Canaan, we hear nothing of circumcision for centuries, while all admit that it was universally practised. From the creation till the time of Moses we have no distinct mention of the Sabbath, and yet we know that from the beginning God blessed the Sabbath day and hallowed it. There is nothing said in the New Testament about the admission of proselytes to the Jewish religion from the heathen; and although Josephus mentions many who were proselyted, he enters into no description of the ceremonies observed at the 508 THE LORD'S RESERVED PEOPLE.

admission of such. The traditional laws of the Jews, giving a minute account of all the rites and ceremonies of the temple service, were committed to writing in the Talmud. Here we have the most full and particular testimony concerning the ceremonies observed in making Jewish proselytes. Maimonides, one of the most learned of the Jewish rabbies, has given us a most minute account of proselyte baptism. As to the mode of baptism, I hold it to be a dispute about a very trivial matter. The mere mode of applying water, when used emblematically and sacramentally, cannot be an affair of very serious importance, unless indeed the very mode of application be emblematical. Thus, in the Lord's Supper, it is of no consequence whether the bread is of wheat or barley, leavened or unleavened; but it is of importance that the bread be broken, because that action of breaking the bread is emblematical of the breaking of Christ's body, and cannot with propriety be omitted, as it is by the Romanists, who place an unbroken wafer on the tongue of the communicant. If immersion in water is that in the sacrament which is significant, then this action or mode, and no other, should be used. The Baptists have therefore endeavoured to prove that baptism was intended to signify and represent the burial and resurrection of Jesus Christ, as a primary object, and then our death unto sin, and the like. But this is not the idea set forth in the Scriptures. They never speak of baptism as being a commemorative ordinance, like the Lord's Supper. They never represent the thing signified as being the burial and resurrection of Christ. It does indeed signify our spiritual burial and resurrection – that is to say, it signifies the washing of the soul from the impurities of sin. Baptism is everywhere represented in connection with the remission of sins. If now it could be demonstrated that John baptized by a total immersion of the body, and that the Apostles did likewise, we should be no more obliged to use this mode than to use unleavened bread at the Lord's Supper, being sure, nevertheless, that no other

kind of bread could have been eaten at the Passover. We are no more bound to follow this mode than the mode of reclining on couches at the Lord's table, the latter being as important a mode as the manner of applying water to the body, unless, as I said before, the thing intended to be signified or represented in baptism is held forth by the very action or mode of immersion, which can never be proved. We are at liberty, therefore, to depart from what we know was an original mode provided that mode was only incidental and unconnected with the essential meaning of the sacrament, But we have conceded too much. So far is it from being true that all baptisms mentioned in the New Testament were by a total immersion of the body, it cannot be proved that this was the mode in a single instance. – Free Presbyterian Magazine.

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–––––––– “Yet have I left seven thousand in Israel, all the knees which have not bowed to unto Baal, and every mouth which hath not kissed him.” – 1 Kings 19: 18. As a ball when set in motion from the top of a declivity rolls on with increasing velocity, so sin unrestrained makes fearfully rapid progress. If you compare the times of Joshua, when Israel served the Lord, or of David, with those of Ahab, you find a sad contrast indeed. It seemed as if the state of true religion could scarcely be THE LORD'S RESERVED PEOPLE. 509 worshipped as it had barely an existence. Yet God who has never left Himself without a witness in great mercy gave a prophet who was fitted for the times in which he lived – fitted for the times – not in the sense of adapting himself to prevailing customs and opinions, like some who speak as if truth were as mutable as men; but in the sense of presenting an unqualified testimony in his preaching and life against the universal degeneracy of his dark and perilous age. Who can tell the grief endured by a pious and faithful man of God, when beholding on all sides wickedness in the ascendancy – church and state alike degenerate and corrupt? And his own practice was so rare as to be peculiarly conspicuous? It seemed as if light had broken when the fire of the Lord fell, and consumed the wood, sacrifice and water on Mount Carmel, and the multitude cried “The Lord, He is the God.” But tidings of a contrary nature again reached the man of God. Jezebel had vowed that she would destroy his life within a natural day. And Elijah, “being a man subject to like passions as we are,” fell into a state of despondency. An angel fed him, and strengthened him, and he took a forty days journey to Mount Horeb; but thither his distress accompanied him. Yet God in His tender mercy forsook him not. How varied the frame and feelings of a godly man may be! The prophet who so boldly confronted Ahab, now trembles far away in a lonely cave. There the Lord's voice called to him as in a mild reproof, “What doest thou here, Elijah?” He replied in defence of his retreat, that he had been very jealous for the Lord God – as if meaning that want

of zeal had not driven him to this secret lodging place, but despair of success; that the conduct of Israel in forsaking God's covenant, casting down His altars, and slaying His prophets, was enough to drive him away from them, and to make him wish to even leave such an evil world; and he felt as if his work was done, and had been fruitless; “I only am left, and they seek my life to take it away.” Yet God appeared to show him that his work was not over. After the strong wind, the earthquake and the fire, a still small voice was heard. Elijah rose, wrapped his mantle around him, and went to the mouth of the cave. Again, the Lord said, “What doest thou here?” Elijah's answer was as before. But the Lord commanded him to leave the cave, and go to anoint Hazael to be king of Syria, Jehu to be king of Israel, and Elisha to be his own successor, – gave him a prediction of coming judgment on the land of Israel; and concluded with the comforting information that dark as that time appeared God had reserved seven thousand in Israel who had not forsaken Him. This leads us to observe that the Lord has a people reserved for Himself in this sinful world. We cannot for a moment suppose that He would withdraw Himself from any of His dominion absolutely, as logically many would be led to 510 THE LORD'S RESERVED PEOPLE. maintain who teach that the nation as such has no duty religiously to perform. And it is a great favour to a fallen race that He has not left that race wholly to perish. Could we suppose this earth entirely abandoned of God, it would be a fearful thing to imagine. And if He merely governed this world in His Providence after sin came into it – O what would life be worth! But He is graciously pleased to perform in this evil region His miracles of mercy – to govern a people whom He has set apart for Himself by His grace. Sin became so deeply engrained into man's nature that only an Almighty creative power could reclaim any so depraved. So He says, “I have left me 7,000.” The rest were blinded – left to their own evil courses. The words very clearly teach us that God has act- ed in the dispensation of His grace as One who might justly have withheld it from Adam and every child of Adam; that if He had done so, not one would be distinguished by piety, or saved from sin and hell; and that every godly one is one reserved by Him – delivered from natural and social depravity and separated by His grace from the evil of this world, and the consequences of it in the next. This is a truth not universally admitted, but easily proved for all that. There are statements in Scripture which can mean nothing else. We have it invariably taught there that the state of the world, bad as it is and has so often been, would be inconceivably worse but for the gracious interference of Divine power and grace. Isaiah lived in a cloudy and dark day, and spoke of Israel as a

“sinful nation, a people laden with iniquity,” and attributed the fact that there were any exceptions to the prevailing iniquity to the sovereign goodwill of God; “Except the Lord of hosts had left unto us a very small remnant we should have been as Sodom, – and we should have been like unto Gomorrah.” The Saviour when predicting the great tribulation through which His church should pass, said, “And except those days should be shortened, there shall no flesh be saved; but for the elect's sake those days shall be shortened.” The apostle Paul speaking of Israel after they had rejected Christ, when the Gentiles were being grafted in to the Church, said that God had not cast away His people. He, being an Israelite by birth and saved, was an evidence that the Israelites were not wholly cut off. But he at the same time quoted Elijah's complaint, and the Lord's answer in the text, and concluded, “Even so then at this present time also there is a remnant according to the election of grace,” Seven thousand God preserved from idolatry in the time of Elijah. These had not fallen in with the common sentiments of their age – did not move out of the Divine ways with the times – but regarded Jehovah as the only and unchanging God, His truth as immutable because truth in its nature cannot be changed, and did not go down with the stream. Their king, rulers, and fellow subjects generally bowed the knee to Baal, and gave the kiss of THE LORD'S RESERVED PEOPLE. 511 allegiance and affection to the idol. But they did not worship any god save the Lord. Was this because they were naturally better than the rest? Nay. Temptation was strong to follow the example of the king, nobles, and the great majority. Why did they not apostatize like the rest? Because God had reserved them for Himself. All that distinguished them from their degenerate nation, was owing to Divine grace. God held them graciously from infidelity to Him. He planted within them principles of a different kind than those which regulated the conduct of others. The fear of God was in them. So when we observe the great evils of religions indifference, declension in doctrine and morality, scepticism, worldliness, formality, will-worship, the corruption growing in doctrine and manners – when “men depart from the faith” – when the marks of the latter day heresies and social irregularities become plain, and we feel that in Church and State few faithful remain; and we say, “Help Lord, for the godly man ceaseth;” why is it that any at all stand in the old ways? Temptations that may be called “Legion,” would leave none to witness for God in an ungodly world, if He had not reserved them – chosen, distinguished, and preserved them. O how great His mercy in keeping some as salt that has not lost its savour! How great His power in enabling some to hold fast their integrity amid so many strong enticements, and painful trials! What else could change the leopard's spots, or the Ethiopian's skin? What else could have changed Saul of

Tarsus and made and kept him valiant for the truth in the midst of his numerous hardships? Paul declared that God had separated him from his birth that he should be an apostle. What but the Sovereign grace and power of God could have changed Manasseh, or the murderers of our Lord? What else could sustain the martyrs in times of fiery persecution? What else can quicken and support God's people in all ages of the Church's conflicts with Satan, the world, and the flesh? The angels that sinned were left to their merited doom – none of them were reserved from it. And no man, though redemption had been provided, could secure it but by God's distinguishing grace. There were saints in the household of cruel Nero: also an Obadiah high in authority in Ahab's time. “Every believer is one of God's remnant – one spared or reserved from the evil and perdition of the ungodly. What would this world have become but for this? For the sake of the godly it is not destroyed. Sodom would not have been burned to ashes, if but ten righteous persons were in it. Nor would the world be spared if all the salt had lost its savour. Whilst men reproach, slight, and mock at those who keep God's ways, they do not know that but for the holiness they hate, their hopeless sorrow would have been before now begun. But for the wheat the tares would be pulled up. However bad the times may be God will have his witnesses – men, who “sigh and cry for the abominations 512 THE LORD'S RESERVED PEOPLE. which are done – men who in times of abounding iniquity keep their garments undefiled, and walk with Him though it be in the furnace of persecution. He has a remnant who are “called, and chosen, and faithful.” From this subject we infer, – 1st, God's people are not all known in this world. Likely Ahab and Jezebel thought that Elijah was the only, or almost the only unswerving worshipper of Jehovah. Probably they knew that Obadiah, who “feared the Lord greatly” though the governor of Ahab's house, did not worship Baal; but they knew not how greatly he feared the true God. But it was not known that the remnant was 7,000 in number. Many profess and are very pretentious and forward, who count not the cost, and with all their show and high profession, “in time of temptation fall away.” There are others who may have “the root of the matter” in them, and yet do not display their piety. They fear to be presumptuous, and are diffident, and shrink from some duties even lest they should attract man's notice; or they are weak in the faith, and are retarded by timidity from openly professing Christ. Sometimes some of both sorts give ground for anxiety. Many in Elijah's day had likely been of the former class, who had accommodated themselves to the idolatrous customs of the age. Elijah knew that Obadiah feared the Lord surely. But he was depressed because none seemed bold enough to stand out with him in a public testimony for the

Lord. Still more than he even knew had not forsaken the God of their fathers; but kept free from the apostacy of their day, and worshipped Jehovah privately. We see not as God seeth. The knowledge of ourselves and our temptations, and some knowledge of the circle of our acquaintances may cause us to fear much that there is comparatively but little vital religion in the world. Yet there is more than we are aware of. Some like Judas, Simon Magus. Demas, and Diotrephes may disappoint us sadly; and we in a holy jealousy for God's truth and honour may tremble for the ark of God; but others who seemed less demonstrative, like Nicodemus who came first to Jesus by night, and the publicans and harlots who went into the kingdom of God before the conceited Pharisees, may prove more faithful than we fear, if not so openly zealous, as we should like. Shall many be missed in heaven whom we expect to see there, and many be there of whom we stood in doubt, shall we be there ourselves? 2. God knows all His own. He knew the 7,000, who did not bow to kiss Baal, “I know my sheep.” The Lord's people are called His “hidden ones.” They maybe hidden from each other – many of them. They fled to Him to hide them when pursued by Justice. They found refuge in Christ. His blood and righteousness are their shield – their covering. They are hidden from many calamities here, and secreted in the favour of God – “hid in His pavilion – in the secret of His tabernacle,” Their life THE LORDS RESERVED PEOPLE. 513 is hid with Christ in God – fed by heavenly manna. And they shall be “hid in the day of the Lord's anger.” Some may be far distant from the sanctuary of God, who find the Lord to “be to them a little sanctuary” in their isolated abodes; and they emit the sweetness of a Christ-like life, as if none but He saw it who alone sees many a flower of secret perfume and beautiful colours in His kingdom of nature. Others may be serving Him in unostentatious, yet fervent piety, in a home where everything and person besides are inimical to godliness. And others may be unnoticed, though living to God, and “not conformed to this world,” who weep in secret over the evils they feel powerless to cure; and whose cry daily ascends to Him whose eye is upon them, and whose prayers are as music in His ears; “How long, O Lord! how long? Let it repent Thee concerning Thy servants.” O far better to be the Lord's hidden ones than to divide all worldly “spoil with the proud!” 3. How great the comfort to the believer does the truth of His reservation of a remnant bring! Ah! let men say what they may, there would not be a remnant at all but for His sovereign grace. Believer, let your conscience and experience answer. Did you choose God before He drew you? All the saints of

Scripture would answer, no. If you had been let alone you would still be “of the earth, earthy.” If you are kept from this world's evil, if you are of the Lord's remnant, the very thought of it will humble you and comfort you at the same time. He could have done without you; but He was pleased to “call you by His grace, and reveal His Son to you.” How blessed to be one of His reserved ones – one set apart from the evil now, and having in that an earnest of being one of His saints in glory! If you have “escaped the pollutions of this world,” and are jealous for God in this vain and degenerate age, is it not that you may be “eternally shut in” with your God from sin and woe for ever? And this truth also should comfort you if concerned about unbelieving relatives. If it lay with themselves to turn to God, what hope could you ever have of their conversion, for they are not disposed to His ways. But He who made you a new man, can do the same for them. He can raise the dead, and heal the spiritual leper. He can work in them both to “will and to do of His good pleasure.” He can rectify their wrong views, principles, and practices. He can make them more faithful yet and zealous than you are. O then plead with Him, whilst you deal with them. May you yet see them “made willing in the day of His power,” to love and serve Him more than they have the creature. 4. No time however corrupt will excuse unfaithfulness to God. The more corrupt the age the more need for your testimony. The more ungodly your neighbour the more circumspect and diligent should you be? The darker it is, the more is light desirable. Remember who says, “Let your light shine before 514 FREE PRESBYTERIAN INTELLIGENCE. men.” Again, “with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.” “Who so shall be ashamed of Me and of My words, of him shall the Son of man be ashamed, when He shall come in His own glory.” 5. You need a religion that will bear God's scrutiny. Sincere like Nathanael, believing like Abraham, and practical like Enoch who walked with God; strive to be. God seeth what you are. Have you bowed in submission to any evil, or do you love ungodly ways? God is Judge, And, 6. Infer your duty to Christ. Bow to Him in penitence, humility, and obedience. Every knee is to bow. “Kiss the Son” – in faith and love receive Him. Shall idolatrous persons show more regard for idols than you for the Saviour? “If any man love not the Lord Jesus Christ, let him be Anathema Maranatha,” J. S.

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Visit of Rev. D. McInnes. – In the kind Providence of God the Rev. Duncan McInnes, of

Maclean, N,S.W., has given 5 weeks valued services to the Free Church in Victoria this year, as he did last. On 30th April, by supplying Geelong and Drysdale, he enabled the minister of that charge to dispense the Sacrament at Camperdown. On 7th May, he dispensed the Supper at Branxholme after preparatory services on two days before; when the Church was nearly filled. A profitable season was concluded by usual thanksgiving next day. After several preparatory services at Hamilton, he also dispensed the ordinance there on 14th May. On 21st, Mr. McInnes, preached in Hamilton and Branxholme and afterwards at Wallacedale to good and appreciative audiences. On 28th, Camperdown was supplied by the visiting minister, to the pleasure of the friends there. It was gratifying to find that after all the active services by visitations and preaching, this kind and zealous friend who has so often helped us, appeared so well when returning homeward; and that Mrs. McInnes, whom friends were pleased to welcome with him, seemed in better health than when she came. To Mr. McInnes and to his congregation for denying themselves as much for the sake of the cause here many feel grateful. The late Mrs. Donald Nicolson. – Death removed on 6th inst., a devout member of the Hamilton church, wife of Mr. D. Nicolson, of Macarthur, and mother of elder Mr. Angus Nicolson, aged 72, after a month's illness, during which time her mind was stayed on the Word, although she had some dark times. She received blessing in her early years under the ministry of the eminent late Rev. R. McLeod, Skye, and relished much the ministrations of Rev. W. McDonald for over 20 years in the Hamilton district. Her favourite books in Gaelic were those of Bunyan, Owen Boston, and McCheyne, but especially the Bible. She grieved over the religious defections of the day. She delighted in the Psalms, particularly the 45th, 46th, 51st, 84th, 89th, 103rd, 107th, 116th and 118th. What a joy it must be to those who loved the Holy one here to “enter the Holiest!” Geelong and Drysdale. – The 24th annual meeting, since the induction of the present minister, was held on 25th May. The minister reported on the year's work and the state of the roll, and spoke on the principles of the Church. Mr. Reid, superintendent of the Sabbath School FREE PRESBYTERIAN INTELLIGENCE. 515

reported that this had been conducted without much change. Mr. McNaughton, treasurer, reported on the finances, showing that the quarterly subscriptions and donations and collections for the year had amounted to £371 10s 7d, including £52 11s 10d, from Drysdale; and the expenditure to £386 3s 1d, including minister's salary, Spanish Mission, Hospital, Ladies' Benevolent Association, cleaning church and school, repairs, &c. This means a deficiency for the year of £14 12s 6d. Thanks were passed to treasurer, superintendent of School, Psalmody leaders and all workers. The communion was held at Geelong on 11th June. Deaths. – On 27th April, Mr. Angus McAskill died, at Gheringhap, the residence of his aged parents, rather suddenly, though he had been ailing, aged 47. He had been always attentive to the monthly service held in his father's house for several years. – On 6th May, Mr. John Marshall died at his residence, Geelong West, after a lengthy illness from heart weakness, having lived beyond 70. For many years he had been very attentive to the Word. – On 20th May, Mrs, Ferguson, a member, passed away suddenly aged 84, though she had been an invalid for some years. A quiet and devout demeanour she exhibited. SOUTH AUSTRALIA. – Friends who sympathize with the Rev. W. R. Buttrose, and his congregation in Adelaide, in his loss of voice owing to throat trouble for half a year, will be pleased to hear that he has been enabled to resume duty.

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The SUPREME COURT of this Church met recently in St George's Free Church, Castlereagh Street. The retiring Moderator, the Rev. S. P. Stewart, of Tinonee, preached an excellent sermon from Ps. 81: 11; “How amiable are Thy tabernacles, O Lord of Hosts,” and after constituting the synod nominated as his successor the Rev. W. McDonald, minister of St George's Church. Mr. McDonald in taking the chair returned thanks for the honour conferred upon him, which he considered greater than the honour connected with the office in a larger but less Scriptural denomination, for the Presbyterian Church of Eastern Australia held the verbal inspiration and infallibility of the Bible, which placed it on the Rock of Eternal Truth. Their church had come into existence in 1846 by separating from the Synod of Australia, and adopting the standards and formula of the Free Church of Scotland, the latter recognising the Australian Free Church in the following deliverance agreed upon by the General Assembly in 1847. – “The General Assembly sympathise with the faithful brethren in Australia, who surrounded by so many difficulties, have declared their determination to adhere to the principles of the Free Church; and they instruct the committee (colonial) to take the interests of this colony into their special consideration and make the best provision which circumstances may permit for meeting their spiritual wants.” The Free Church in this state had, the Moderator remarked, held the constitution and distinctive principles of the historic Church of Scotland intact since 1846: – they had endeavoured to carry out the Divine injunction – “Meddle not with those that are given to change.” The decision of the House of Lords in August last year was briefly referred to, viz – “That the said United Free Church of Scotland has no right, title, or interest in any of the said land, property, or funds; and that the pursuers and those adhering to and lawfully associated with them conform to the constitution of the Free Church of Scotland, and are entitled to have the whole of the said lands, property and funds applied according to the terms of the trusts, upon which they are respectfully held for behoof of themselves and those so adhering to and associated with them and their successors, as constituting the true and lawful Free Church of Scotland.” 516 FREE PRESBYTERIAN INTELLIGENCE

The Moderator added that the fraternal relation existing between the Australian Free Church and the Scottish Church prior to 1865, when Dr. Chalmers, and other disruption fathers loyally stood by the constitution of the Church, was now happily, in God's providence renewed with the result that New College, Edinburgh, as he learned from correspondence he had with Principal Alexander, and the committee for the training of ministers was now at our back for the training of young men for the work of the Colonial Church, on condition that the young men sent home held Free Church principles. The Moderator read the following extract from an open letter addressed by the Rev. Dr. Kerr, Glasgow to the Prime Minister of Great Britain; – “But the most momentous of all the aspects of this perplexing situation would be that such Parliamentary action would constitute a national endowment of an anti-Biblical and rationalistic system in a Scottish Church; and that, too, out of the spoils of the Orthodox Free Church of Scotland. It is now so notorious as not to need demonstration that the United Free Church is rapidly on the down-grade to Unitarianism.” He expressed a hope that the sixtieth anniversary of the formation of the Church in New South Wales would be celebrated by a deputation from the Home Free Church to the Australian Commonwealth next year. Their duty was to go forward trusting to the presence and grace of their Divine Head and Leader, and he felt assured they would be successful in perpetuating and enlarging the Church and in bringing souls to the feet of the glorious Redeemer.

The report of the committee on correspondence with other Churches was given in by the Convener, the committee was re-appointed, and the following deliverance agreed to: – “The Synod rejoices to learn that the Free Church of Scotland, now in the good providence of God, separated from the innovating, and rationalistic majority who four years ago joined the United Presbyterian Church joining a distinct denomination called the United Free Church is prepared to undertake the training of students in New College Edinburgh on condition that they hold Free Church Principles; and the Synod hopes it will be able at no distant date to take advantage of this privilege by sending God fearing young men to the Old Country to receive a literary and theological training to qualify them to become able ministers of the New Testament.” The session lasted for about a week, considerable business being done in regard to property, financial, and other matters pertaining to the prosperity of the Church At the close, interesting and stimulating addresses were given on religion and morals, and a committee appointed to draft a pastoral letter to be read in the pulpits of the various congregations. The proceedings were closed by the Moderator, and the singing of part of the 122nd Psalm by the members.

––––––––––––– Sydney. – The sacrament of the Lord's Supper was dispensed on Sabbath 9th April. The Rev. S. P. Stewart, Moderator of the Synod, preached the action sermon from 2 Cor. 8: 9, – “For ye know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich.” The tables were fenced by the pastor from 1 Cor. 11: 28, – “But let a man examine himself” etc., who also gave the pre-communion address from Rev. 1: 5, 6, – “Unto Him that loved us, and washed us from our sins in His own blood” etc. The post-communion address was given by the Rev. W. Grant from the words, – “Behold the Lamb of God who taketh away the sin of the world.” This address was very pathetic, and made a deep impression on the hearers. The following is a short synopsis of it: “How can we behold the Lamb of God? We may with the eye of faith. Have ye not been impressed by a look? Before I left a former home I called to see a man for the last time, who lay on his death bed. I do not remember a word that was spoken at that time, – but the FREE PRESBYTERIAN INTELLIGENCE. 517

look, the solemn look, the long look, it was a look that covered me all over. No words could be so expressive. That look was photographed on my memory, and I cannot forget it. Jesus is impressed by the look of faith, – “Turn away thine eyes from me, for they have overcame me.” (Song. 6: 5). You may behold the Saviour with the eye of love. You go to see a friend – you knock at the door – the welcome, the smile, the cheery voice that meet your eye and ear, and the warm hand shake, you feel the power of love – you enter joyfully. The Saviour enters gladly the soul that loves Him, Rev. 3: 20. We may behold the Lamb of God with the eye of hope. Hope has a far seeing eye. The sky may be overcast – the storm coming – the days lonely and the nights lonelier. But hope sees beyond and above all, rises and soars to God's own calm, escapes from windy storm and tempest, finds refuge in the Son of God. What should we look to Jesus for? Should look to Jesus for pardon – for the Holy Spirit – for guidance – for protection and strength and comfort, should follow Him. You look every day, all days, dark days, and darker nights – and you must be blessed – your end shall be like Christ's end – your victory like His victory. The Rev. D. McInnes preached in the evening on John 8:12, – “I am the light of the world,” etc. The attendance

was good, and all the services were felt to be refreshing. Tinonee, Manning River. – The sacrament of the Lord's Supper was dispensed in this charge on 21st May. Preparatory services were held on Thursday and Friday. The Rev. S. P. Stewart, preaching on Thursday from Ps. 115: 12; – “The Lord hath been mindful of us, He will bless us.” The Rev. W. McDonald of St George's Church, Sydney, preached on Friday Sabbath and Monday, from Matt. 9: 9, – “Follow me;” Colossians 2: 9, – “For in Him dwelleth all the fullness of the Godhead bodily” (action sermon); Rom.13: 11, – “For now is our salvation nearer then when we believed” (Thanksgiving service). The pastor gave the pre-communion address from Cor. 11: 24, – “This do in remembrance of me,” and the visiting minister the post-communion address from Song. 5: 16, – “This is my friend.” The preparatory and thanksgiving service were well attended. On Sabbath the church was crowded by friends, who had come from far and near, some being present from the Hastings River, 50 miles from the Manning. The friends of the Free Church will be glad to hear that the Manse at Tinonee has been recently thoroughly repaired, and partly re-constructed at a cost about £200. The visiting minister's services came to a close on Tuesday giving a lecture in the Wingham Free Church, (which was full) on the Disruption of the Church of Scotland in 1843. He traced the history of the Free Church in Scotland, and N. S. W., from that eventful period to formation of the Presbyterian Church of Australia in 1901, which the Presbyterian Church of Eastern Australia refused to join on the ground of the unscriptural forms of worship, and latitudinarian doctrines of the former. The late Mr. James Hamilton died at Kogarah on Friday 31st March, at the age of 45. He was the eldest son of Mrs. Hamilton, Sutherland House, Sylvania, George River, and formerly of Ardrossan house, Wynyard Square, Sydney. His late father was a teacher of Classics in the High School, Maitland, when the Rev. William McIntyre, M.A. was principal of that Institution. From his infancy he was blessed with a godly training and example, which were sanctified to him, for his life was pure and exemplary. He was ailing for some months during which time, it was evident to his friends that it was a sickness unto death, but his widowed mother was supported by the knowledge that, through grace, he was prepared for the end. His loyalty to the Saviour was evidenced by the statement made by 518 FREE PRESBYTERIAN INTELLIGENCE.

him from time to time; “I would not go to any place to which Christ would not go.” His devotional spirit was in keeping with his loyalty to the Saviour, for if family worship was delayed in the morning on account of boarders leaving early to catch the train, he would say, “I would not feel happy all day long if we had not worship.” When the end was drawing near he was heard by those attending on him to say; “I am not sorry for myself, but I am sorry for my mother,” and in the last struggle with the king of terrors, he was heard praying that those in the same room might be brought to Christ: “Blessed are the dead, who die in the Lord from henceforth? Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.”

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The following three articles from the “Christian Banner” are so good, that the Editor of this magazine thinks it well to republish them. An “Eye-witness” writes:

It is quite evident that the Free Church means business. Her leaders and lawyers seem to know thoroughly what they are about. Their wits have been quickened by four years' of litigation and struggle for very existence. The terrible ordeal through which she has been passing is only known to herself, and cannot be even partially known to outsiders, save after a residence for a considerable period at the seat of war, The most observant and graphic correspondents in Manchuria could give us no life-like pictures of the Russo-Japanese campaign if they were to remain at home, at the headquarters of the journals they represent. As one who has been for some weeks among the churches in Scotland, who has been keeping both eyes and ears open, who has been regularly reading the daily papers, and meeting gentlemen in hotels and elsewhere, I am free to admit that during a residence of some weeks in Edinburgh I have got a clearer insight into the real state of matters than I had previously acquired by a regular perusal of the leading journal of Scotland for half a year. The first thing that struck one was the immense earnestness of the Free Churchmen with whom I came in contact. Let no one imagine that the litigation which in a sense is still going on is a paltry squabble over churches, manses, and money. The members of the Free Church, and the supporters who are at their backs giving them courage, as well as the leaders who are at the front pointing the way, are, as a body, intensely in earnest over the great Scriptural principles which they believe are at stake. The “Highland Host,” as they have been contemptuously called. are in the highest degree conservative in religion, and why? Because their spiritual Statute Book is a fixed and settled quantity, and an executive directed by determinate and unalterable law must, of necessity, be conservative in all matters of creed, and worship, and discipline. Human law should not be unalterable as the laws of the Medes and Persians, whereas Divine law may not have one jot or tittle changed by uninspired, human hand. Such is the creed, in this respect, of the Free Church, “and a Cameron never can yield.” No matter what shape the Church's action may assume, the great impelling force is this ennobling, grand conservation. “To the law and to the testimony,” is the motto of their historic heraldry. Again, they are “jealous for the Lord God of hosts.” They not only cling tenaciously to the right themselves, but are aggressive; and like Abraham who followed the confederate kings and brought back the spoils of war, they have followed the plunder that was carried of by the Court of Session, and through the agency of the House of Lords have recovered the whole. The chief of the “confederate” forces that opposed them has declared that “there is something wrong, somewhere,” because when the great majority of the once Free Church seceded from the Church and joined the United FREE PRESBYTERIAN INTELLIGENCE. 519

Presbyterian Church they were not allowed to carry all the property with them and share it with the United Presbyterian Church; and also, that “there was something wrong somewhere” when the residue of the Free Church that refused to secede and turn their backs upon themselves were not penalised for holding by their old historic principles and refusing to apostatise. The Free Church is labouring as much to prevent property and funds from being applied to other than truly evangelical purposes as to secure the property and funds for themselves. As trustees, they feel under a double responsibility, or, rather, under a responsibility that is presented under a double aspect. They must see that what has been committed to their trust is rightly applied, not alienated, or, if you will, not alienated but turned to right account. Till readers get firm hold of this idea of trusteeship, they will never grasp the situation or understand clearly why the Free Church is contending so earnestly for the property that is at stake. All other considerations must be brushed aside till we settle in our own minds what the law of the land has decided – namely,

that trust property is sacred property. A corrupt or careless trustee finds little mercy in our courts of law, and few of us would lavish encomiums on the man who by malversation – whether from corrupt or well-meant motive – had brought us and ours to a morsel of bread. The Free Church will have nothing to do with the wilful alienation of sacred trusts. She justly holds that the creed of Church leaders may be regarded as the creed of the entire Church, if that creed is publicly avowed by the leaders and not repudiated by the members. The views of three at least of the United Free Church leaders is a matter of painful notoriety, and yet whilst the laity assembled in their thousands in the Corn Exchange to denounce the iniquity of the House of Lords' decision the vast gathering never once hinted that the Word of God was being made of none effect by the scepticism of those Higher Critics who were their chosen champions. If these critics and their admirers and abettors are to be supported by funds contributed for other and evangelical purposes; the Free Church is evidently determined to have neither lot nor part in alienating the bequests of the sainted dead. No unbiassed person can be even a few weeks in Scotland without this conviction being forced upon him. When the blue bonnets were bent upon crossing the border they were not more in earnest than are the members of the Free Church – leaders and led – in this matter. Their opponents may call them “fossils” and “bigots” and any other word of opprobrium, which they may select from their somewhat extensive vocabulary of abuse but neither soft words nor hard words can alter facts. The members of the Free Church feel that the principles of Disruption days are worthy to be held in grateful remembrance, and come what may and prove recreant who will, they at least will be found faithful, though forsaken by friends and misjudged by foes. Like their countrymen's patriot bands who, when they felt their cause to be sacred, did not count their lives dear; so it is now. The Free Church – contemptuously called the “Wee Frees” – may be misrepresented, and spurned, and even hated, but it cannot be despised. History is being made in Scotland at the present time, and the darkest chapter will be that which shall record the treatment which the Free Church received at the hands of the United Free Church. It will call forth many a bitter and regretted memory. – An EYE WITNESS. Another contributor writes: – “A feather may show how the wind doth blow.” The contemptuous title, “Wee Frees,” given by their defeated rivals to the small body of professing Christians which by the highest law court of the British Empire has been recognised as the genuine descendant and proper representative of the Free Church, which originated in the Disruption of the Church of Scotland in 1843, reveals more clearly the mental attitude of those who delight to use it than the character of those to whom it is applied. It is beyond doubt that the epithet “Wee” is meant not merely to express the fact of numerical smallness, but also to suggest the idea of pettiness, oddity, whimsicality, and 520 FREE PRESBYTERIAN INTELLIGENCE.

moral insignificance. The idea which underlies the appellation is that moral right and wrong are determinable by votes, an assumption forbidden by the Supreme Lawgiver when He says, “Thou shalt not follow a multitude to do evil.” But in the calm court of review to which the question was ultimately carried the “Wee Frees” were declared to be the true Frees, the genuine descendants and heirs of the noble men who in 1843 attested their faith by their works in a way which added lustre to the name of Scotland. I am aware that in the heat of the hour this decision has been vigorously impugned as the product of ignorance and even of prejudice and malice on the part of those who gave it; but in calmer moments the injustice of this charge, it is to be hoped, will be recognized. In fact, the action of the House of Lords in this case entitles it to the confidence and respect of all right thinking people. Had the aim of the great court of appeal been to acquire popularity not to do strict justice, the decision would have been given in favour of the

strong and influential party in the suit, not of the weak and politically unimportant party. Indeed, I do not hesitate to say that I would as soon trust a weighty case for adjudication to the Law Lords of the Upper House of Parliament as to most of our Church Courts. It is to be regretted that the decision given was made to turn so largely on the practical renunciation of the Establishment principle by those who entered into union with the United Presbyterian body. While there can be no doubt that this was a principle of the Free Church, and as little room to doubt that it was disregarded in the union afore-named, there are other and weightier reasons for alleging that a grievous defection from the spirit and principles of the Free Church in questions more fundamental than that relative to establishment had taken place among the unionists. I suppose there were technical reasons why the Free Church claimants were debarred from making their plea on this broader ground; but we onlookers are not forbidden to take these wider views. We sit as a court of equity unfettered by the technicalities which count for so much in ordinary courts, and can take a broader and juster view of the case. While a large majority of the Free Church, led by a veteran tactician whom I need not name, entered into union with the United Presbyterian body, and in doing so practically, if not expressly, renounced the establishment principle, they had done more before that union, as they have done more since, in the way of defection from original Free Church ground by tolerating teachers of heterodoxy. They are chargeable as a party with the grave offence of sustaining as professors of theology and shielding such men as A. B. Bruce, now deceased, Marcus Dods, G. A. Smith, and James Denney. Surely the Christian public must be ignorant of the extent to which these men have departed from the faith held fast by the Free Church in its earlier days. The last in this list, which is far from being exhaustive, is commonly regarded as one of the most conservative of the men of “advanced thought” whose names figure in the roll of the Free United Church, and yet he does not hesitate to express in print sentiments which would have shocked the founders of the Free Church, and which are palpably at variance with the Confession of Faith which he has subscribed. In his brief treatise, entitled “The Atonement and the Modern Mind,” which I read some months ago, Dr. Denney, after much meandering and profession of caution, reaches conclusions substantially sound, so far as they go; yet as he proceeds in his exposition, he betrays a disposition to suggest doubts as to the orthodox faith. After a good deal of circumlocution and toying with sundry erroneous speculations, he reaches as if with a sigh the finding that our Lord rendered satisfaction in behalf of sinners of our race, so that all are warranted to trust in Him for salvation. On his way to this conclusion he gives utterance to sentiments, either directly or by insinuation, that are of a very questionable character. I do not like the tone of the opening chapter, in which he seems to affirm that we can receive no doctrine on authority, but must find in ourselves a perception of reasonableness as a condition of our assent. He even goes so far as to insinuate that FREE PRESBYTERIAN INTELLIGENCE. 521

not even the teaching of Christ is to be believed, or can properly be, unless we apprehend the intrinsic reasonableness of the doctrine inculcated. This is to make man the measure of truth. It is to carry the old and legitimate doctrine of “judicium contradictionis” too far. It is, in a word, Rationalism. Referring to the 3rd chapter of Genesis, he writes thus – “That the 3rd chapter of Genesis is mythological in form no one who knows what mythology is will deny.” Elsewhere he says – “Paul accepted nothing from it” (namely, the Old Testament) “which did not speak to his conscience.” By this the author means that Paul did not recognize the Divine inspiration of the Old Testament. Writing of “supernaturally revealed history to be received on the authority of Him who has

revealed it,” he says, “In each revelations no one believes any longer.” Dr. Denney virtually denies the sovereignty of grace in the salvation of sinners; for he affirms that because God “cannot deny himself” the salvation of sinners was necessary. But what about the lost angels and these human beings who shall perish? Dr. Denney's position is clearly that of the boldest universalism. The foregoing items are only specimens of the kind of teaching which students of theology are receiving from professors appointed and maintained by the United Free Church; and had the legal investigation been less limited, the arrogance of the unionists in claiming to be the proper heirs and representatives of the Free Church of 1843 would have been too obvious for denial. The very fact that from many of the Nonconformists of England expressions of sympathy came to the defeated claimants is suggestive of the divergence of the latter from the attitude of their ecclesiastical forefathers. The backsliding of the Free Church, though, rapid, was gradual, and therefore as a matter of equity, it would seem proper to admit claims founded on the proved change of views on the part of donors to the permanent estate of the Church. It is sad that there should be necessity for having recourse to civil law in the adjustment of such matters; but let the blame rest not on those who adhere to their original profession but on those who have abandoned it. J. H. In the same journal “3. M. G.” asks these questions: – I. Seeing that the members of the Free Church have admittedly been loyal in their adherence to the principles which obtained in 1843 why should a minority, though only one twentieth of the original Church be penalized by a Government which professedly holds inviolate the sacredness of trusts? II. If the ministers of the Scottish Episcopal Church who are members of the English Church Union – an organlzation which has for its avowed object union with the Church of Rome – should become the majority, and should secede to the Church of Rome would Parliament strip a minority of even one-twentieth of their rightful interest in the Protestant Episcopal Church property and leave the minority a mere pro rata share of what was found by law to be all by right their own? III. If it seems a harsh thing to penalize a majority for having abandoned foundation principles, is it not manifestly more unjust to penalize minorities whose only alleged crime was a point blank refusal to turn upon themselves, upon their principles, and upon their boasted spirited ancestry? IV. How large, or how small, must a minority be, in order to justify the converting of wrong into right, and right into wrong, by Act of Parliament? V. How large must a minority be that has admittedly been true to its principles, in order that it may not be robbed of its trust property, and that its most solemn conscientious convictions may not be flouted by a tyrannical majority? VI. What thoughtful Christian will leave a five pound note to a Church which claims the right 522 NOTICES.

to change its creed at pleasure, and yet carry with it those trust funds which were intended for the maintenance of other and almost opposite principles and projects? VII. Would not the directors of public companies be put in the dock for playing fast and loose with the Articles of Association under which they acted, and by virtue of which they were clothed with power? Can church leaders plead the right of sanctuary and become a law to themselves? VIII. If the Church be allowed to lead in this downward grade, who will say where the evil shall end in commercial circles.

NOTICES. RECEIVED FOR MAGAZINE SINCE LAST ISSUE. – Victoria, – Mrs. McKay, Yarraville. 5/- for parcel. Mr. J. McNaughton, Geelong- 1/- for 2 copies last issue, and 2/6 for Mr. J Pittock, Chilwell, for 1901. To end of 1905: Mr. H. Mckinnon, Lemon Springs, 10/-; Mrs. A. Campbell, Wallup; Mrs. Barber, Nhill; Mrs. Ross, Fyans Street, Geelong; Mrs. L. Sinclair, Geelong; Mr: S. McKay, Geelong; Mr. G. Parkinson, Geelong; Mr. F. Mathews. Geelong; Mr. D. McLennan, Ailsa; Mr. D. McDonald, Kellalac: Mr. W. Masson, Pepper's Plains; and Mr. A. Morrison, Condah, 2/6 each. Mrs. H. McLean, Branxholme; 10/- to end of 1908. Mr. M. McDonald, Mt. Eccles, 10/- to end of 1908. Rev. C. J. Legate, Kerang, 5/- to June, 1905. Mrs. D. McFarlane, Hamilton, 10/- to end of 1904. Mr. A. Morrison, and Mr. H. Malseed, Doak, 2/6 each for 1901. Mr. A. McDonald, Digby, 7/6 for self to end of 1906; 7/6 for Mr. J. McClintock, Grassdale, to end of 1901; and 5/- for Mr. D. McCallum, Digby. to end of 1903. South Australia. – Rev. J. Benny, Morphett Vale, 10/- for Mr. Polson, to end of 1905; 2/6 for Misses Myles, for 1905; and 2/6 for Mrs. W. R. Buttrose, Adelaide, for 1904. Mrs. Hutchison, Magill, 2/6 to June 1905; and 1/6 to Magazine fund. Mr. R. Campbell, Spalding, 2/6 for 1905. New South Wales. – Mr. G. Martin, Silvan View, 5/-, donation. Mrs. Jno. McKinnon, Barrington, per Rev. W. Archibald, £1 3 7. to present date, Rev. W. McDonald, Sydney, 3/9 for 6 extra copies previous issue; and 2/6 for Mrs. J. McDonald Wingham, for 1905. Mr. Jno. McPherson, Wyrallah, 5/- to end of 1905. Mr. A. Robertson, New Babo, 2/6 for 1900. Mr. D. McInnes, Wagga; Mr. R. Galloway. E. Maitland, 2/6 each for 1905. West Australia. – Mr. W. Murchison, Perth, 2/6 for 1904. Received from Mr. D. McGillivray, Mt. Doran, £1. for Synodical Committee's Expenses Fund; £1. for Twentieth Century Fund; and £1. for Spanish Mission. Mr. K. Murchison, Narraburra, N. S. W. £1. for Spanish Mission; and £1. for Bible Society. Editor sent £19 15/-, to Treasurer of Spanish Mission, Edinburgh, in May last.

AN APPEAL TO THE READERS OF THE “QUARTERLY.” When the Quarterly was first issued it was under the direction of a Committee of the Synod of the Free Presbyterian Church of Victoria. At present it is edited by the Rev. Mr. Sinclair alone. As you are all aware the Synod has become defunct through removal and withdrawal of ministers. So that the publication of it devolves on himself alone. All this with his other ministerial duties (the care of all the churches) must be a great burden on him, besides the anxiety and responsibility of the Quarterly account which I understand is on the debit side of the ledger. The Psalmist by the Holy Spirit says – “Thou hast given a banner to them that fear Thee, that it may be displayed because of truth.” Ps. 60: 4. Now this is the only Free Church banner in N. S. Wales and Victoria. and all lovers of Free Church Scriptural Doctrine Worship and Discipline should rally around our only Magazine banner: and not only keep it afloat in the breeze, but relieve the Revd. Mr. Sinclair of some of his anxieties by subscribing towards placing the account on the credit side of the ledger. I will make my contribution £1. Hoping others will respond. A Free Churchman – New South Wales. Misprints. – In last issue. page 477, line 8, for Hezekiah read Ezekiel. Page 489, last line, in letter to Home Free Church, 1902 should be 1892. All communications for this magazine should be addressed to Rev. John Sinclair, F. P. Manse, Geelong. –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––

Printed and Published for Rev. J. Sinclair, Geelong, – by W. A. Brown.

Vol. 6 No. 3

THE FREE CHURCH

QUARTERLY

—―—–——―—–— A MAGAZINE

FOR THE DEFENCE AND ADVOCACY OF SCRIPTURAL WORSHIP,

DOCTRINE, GOVERNMENT AND DISCIPLINE. –––––––––––––––––––––––––––––––––

(EDITED BY THE REV. JOHN SINCLAIR, GEELONG) –––––––––––––––––––––––––––––––––

S E P T , 1 9 0 5 –––––––––––––––––––––––––––––––––

CONTENTS:– Page Typical Places: – The Tabernacle … … … … 523 The Resurrection and its Issues … … … … 528 Uncertainty of life, being prepared for death … … 533 Free Will … … … … … … … 534 Something wrong somewhere … … … … 535 The Scottish Churches case … … … … … 539 The plight of the United F. Church of Scotland … … 542 Free Presbyterian Intelligence– Geelong … … … … … … 544 Eastern Australia … … … … … 544 New South Wales … … … … … 545 Offices of the Free Church of Scotland … … … 546 Report of Royal Church Commission … … … 547 The Home Assemblies … … … … … 548 The strength of the Scottish Free Church … … … 549 Fort William Free Church … … … … … 549 The Scottish Churches Bill … … … … … 550 Notices … … … … … … 550 –––––––––––––––––––––––

W. A. Brown, PRINTER, &c., GEELONG.

—————————————————— THE FREE CHURCH

QUARTERLY.

════════════════════════════════════════════════ VOL 6. No. 3] SEPT. 1905 [PRICE 2s. 6d: Yearly (Including Postage).

════════════════════════════════════════════════ TYPICAL PLACES: – THE TABERNACLE.

“The way into the holiest of all was not made manifest, while as the first tabernacle was yet standing; which was a figure for the time then present. But Christ being come by a greater and more perfect tabernacle not made with hands, that is to say, not of this building. He entered in once into the holy place having obtained eternal redemption for us. For Christ is not entered into the holy places made with hands which are the figures of the true, but into heaven itself now to appear in the presence of God for us.” Hebrews 9: 8, 9, 11,12, and 24. God took six days to issue His orders for the creation of the world, but He took forty days to give instructions for making the tabernacle. Moses devotes one chapter to the ordering of the earth, but he devotes seven to the ordering of the tabernacle. In the estimation of God and His people a place of grace forty-five feet by fifteen is of much more account than a universe of nature. How shall we account for God's regard and His people's affection for the Tabernacle? Was it simply because it was the palace of God as King of Israel and as the place of worship? No surely, such a thought would be dishonouring to that infinite spirit who needed not a Tabernacle however glorious it might be as the place of His habitation. The true reason is to be found in its typical character. It was a shadow of good things to come, “the example and shadow of heavenly things,” “of the true tabernacle which the Lord pitched and not man.” The Tabernacle was divided into two apartments separated the one from the other by a richly wrought hanging of tapestry called “the veil,” but in the 3rd verse of this chapter “the second veil,” to distinguish it from the curtain of 524 TYPICAL PLACES: – THE TABERNACLE. the first entrance. The one or outer apartment which was called “the holy place,” “the sanctuary,” “the first tabernacle,” contained a golden candlestick, a golden altar, and a pure table covered with shewbread. The other or inner apartment,

called “The Holiest of all,” “the most holy place,” “the second tabernacle,” contained a golden censer, the ark of the covenant, the golden pot that had manna, Aaron's rod that budded, the tables of the covenant, the mercy seat, and the cherubims of glory shadowing it. Both these apartments with their contents were typical. Let us seek to understand the true meaning of these typical places. I. The first tabernacle with its contents typified the condition of Christ and His church in Him before the veil, that is to say His flesh, was rent. Consider 1. The Place. “The holy place.” It represented the person of Christ in the flesh. It is said of Him, “The word was made flesh and dwelt, or tabernacled, with us.” He says of Himself, “Destroy this temple,” referring to His body, “and in three days I will raise it up again.” This holy place, or first tabernacle, was of divine architecture. So was the person of Christ. “A body hast thou prepared me,” He says. It was fashioned by God and curiously wrought by the Holy Ghost in the lower parts of the earth. It was the habitation of deity. So in Christ all the fulness of the Godhead dwelt bodily. It was anointed with holy oil. So Christ received the anointing of the Spirit which God gave not by measure unto Him. It was covered with ornaments. So Christ is adorned with all spiritual graces. It was taken down and its contents afterwards transferred to the temple in Jerusalem. So the body of Christ was taken down in death and afterwards transferred to the temple in heaven, where it must remain till the restitution of all things. The first tabernacle was the place of God's worship where his people offered their sacrifices and gifts, and towards which they made supplication. So Christ is the only mediator between God and man in whom we can present our spiritual sacrifices of praise and thanksgiving to God continually. 2. The contents. There was a golden candlestick with its branches and furniture filled with oil, which was lighted every night. This clearly represented the light of the Holy Spirit in Christ and His members. There was a golden altar on which incense was burned morning and evening. This clearly represented the intercession of Christ and the prayers of all saints. And there was a table with shewbread. This clearly represented the provision made in Christ for believers and the offers of His salvation. The apostle would have us to mark however that the Holy Place or tabernacle was a figure for the time then present. The golden candlestick gave light only to a dark room. It was confined to that chamber. It extended not to the wide TYPICAL PLACES: – THE TABERNACLE. 525 world. So, as one has remarked, the light of Christ and His people was then a shrouded light. Like the light of the tabernacle their light was confined within

boards and curtains. It was confined to Israel. The time was not then come “when Christ could say of His members, “Ye are the light of the world.” The golden altar was not within the veil but without it in the Holy Place, though opposite to it. This figure for the time then present intimated that believers then though a praying people had not access to God which believers now have, that their prayers were offered behind the flesh of Christ, that they had not that freedom of speech and freedom of spirit, that they had not that boldness to approach that throne of grace to ask mercy and grace to help them which is now the privilege of all church members. The table with the shewbread had twelve loaves on it, a loaf for every tribe, which it was not lawful for any but the priests of Israel to eat. This intimated that the provision of Christ and the offers of His salvation were then made to Israel only. The time had not come when He could break the bread to a multitude in the world and say, “I am the bread of God which cometh down from heaven and giveth life unto the world.” II. The second tabernacle with its furniture typified the condition of Christ and His church in Him after the veil, that is to say His flesh, was rent. Consider 1. The Place. “The Holiest of all.” We have the assurance of the apostle in the text that it represented Heaven. “For Christ is not entered into the holy places made with hands which are the figures of the true, but into heaven itself now to appear in the presence of God for us.” Heaven is therefore the antitype of this typical place. The Holiest of all was the place of God's immediate presence, the place where He was present by visible symbol. So Heaven is the place where He manifests the brightness of His glory. Into the Holiest of all none but those who were distinguished for holiness and legal purity dared to enter. So into heaven there entereth nothing that is unclean, nothing that defileth. As the way into the holiest of all was dedicated by blood, the High priest entering into it once a year not without blood; so the way into heaven has been consecrated by the blood of Jesus. As the Holiest of all was hidden from the sight of the Israelites while the veil was unrent, and only seen when the veil which separated the one place from the other was opened; so Heaven was hidden from the sight of believers while Christ's flesh was unrent, but when that flesh was rent upon the cross they could look with the eye of faith into the heavenly place. At the same moment that that flesh was rent upon the cross, the veil which separated the Holy from the Most Holy was rent in twain 526 TYPICAL PLACES: – THE TABERNACLE. from the top to the bottom. So much of the place. Then consider 2. The contents. In the Holiest of all there was the golden censer which the

High Priest took out on the great day of atonement and filled with hot coals from off the altar of burnt sacrifice, on which he put some incense taken from the golden altar, and with this burning incense entered within the veil, where he stood before the Mercy seat enveloped in a cloud of smoke. This represented the intercession of Christ in Heaven, where He ever liveth to make intercession for us. “If any man sin we have an Advocate with the Father, Jesus Christ the Righteous.” In the Holiest of all there was the Ark, a chest of shittim wood overlaid within and without with pure gold. There was nothing in this ark but the table of stone on which the finger of God had engraved the ten commandments. This represented Christ in Heaven the fulfiller of all righteousness, the Lord our Righteousness who magnified the law and made it honourable, keeping it as the ark kept the holy tables in his heart, for He said, “I delight to do thy will, O my God, thy law is in my heart,” and keeping it in His life, for He could ask, “Which of you convinceth me of sin.” He was holy, harmless, undefiled, and separate from sinners. He kept what Moses could not keep, the law of God unbroken. In the Holiest of all there was the golden pot that had manna. The manna was the food which God gave to nourish the Israelites in the wilderness, a portion of which was laid up in perpetuity, This manna represented Christ as the nourishment of our sou1s, the very Bread of life. But mark, it was hidden manna, for it was laid up in the dark chamber of the second Tabernacle. So Christ in Heaven is the hidden manna, the Bread of life which will nourish in eternity as well as be the provision for time, the Bread of God which we will live upon in the place of rest as we have lived upon it in the wilderness. “To him that overcometh will I give to eat of the hidden manna.” In the Holiest of all there was Aaron's rod, the history of which as well as itself was typical. It was at first an almond stem growing out of the earth, representing Christ as the stem of the root of Jesse. It became a shepherd's rod, representing Christ's care for His sheep. It became a wonder working rod, representing the power of Christ to save. It became a blossoming rod, representing the fruitfulness of Christ's priesthood. In the holiest of all was the mercy seat which was the lid covering the Ark, all of pure gold constantly bedimmed with blood, upon which the sheckinah rested as on a throne and from which God communed with His people. This mercy seat represented Christ as the great propitiation for our sins. He is God's appointed meeting place with sinners. As Pharaoh said of Joseph, “Go to Joseph, whatsoever he saith unto you do;” so God says of Christ, “This is my beloved, hear Him.” He is God's throne of grace, God speaks to us by Him. “God hath in TYPICAL PLACES: – THE TABERNACLE. 527

these last days spoken unto us by His Son.” God's mercy is only found in Him, “Come unto me all ye that are weary and heavy laden, and I will give you rest.” In the Holiest of all there were the cherubims shadowing the mercy seat. Many theories have been entertained regarding their symbolic meaning. I shall mention the three principal. One theory is that these cherubim represented the Trinity in unity. This theory arose from the fact that these cherubim had four resemblances, that of an ox, a man, a lion, and an eagle. The theorists understood the resemblances of a man and a lion to denote the union of two natures in Christ as the lion of the tribe of Judah, and the others to represent the remaining persons of the Trinity. But this theory though it had many able supporters seems untenable when we call to mind the commandment, “Thou shalt not make unto thee any graven image of any likeness that is in heaven above, or that is in the earth beneath; or that is in the waters under the earth; thou shalt not bow down thyself to them nor serve them; for I the Lord thy God am a jealous God.” Now it is not credible that after this strict prohibition of God that no similitude of Him should be made by the people for worship, it is not credible that He should annul His own commandment by making a similitude of the Godhead for that purpose and putting it in the place of worship. The second theory is that these cherubim represent the angels, but there is nothing in Scripture to warrant this opinion, and the description given of them is wholly against it. These cherubim were one with the mercy seat, they stood upon it sprinkled with blood, they gazed down upon it in admiring wonder, and the true in heaven of which they were the figures in the second tabernacle are represented as singing, “Thou hast redeemed us unto God by thy blood out of every kingdom and nation and people and tongue, and hast made us kings and priests unto God.” Now these things do not correspond to the angels, but they correspond to the redeemed among men, the glorified in heaven. Like the cherubim in the tabernacle they are united to the mercy seat, Christ. Like them they stand on Christ the foundation, sprinkled with the same blood. Like them they gaze down eternally upon that amazing propitiation which brought glory to God in the highest, on earth peace, goodwill towards men. And in heaven they shall ever sing “Thou hast redeemed us.” The angels never stood in need of redemption; and therefore we conclude the cherubic symbols in the temple to represent the redeemed in heaven, which is the third theory. Learn from the whole That we must come to God in God's own way. The way of salvation is not of man's choosing. He cannot be saved in any way he likes. He has tried many ways, but all in vain. It is an old complaint, an old enquiry, “Wherewith shall I come before the Lord and bow myself before the High God? Shall I come before 528 THE RESURRECTION AND ITS ISSUES.

before Him with burnt offerings, with calves of a year old? Will the Lord be pleased with thousands of rams or with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?” It is a vain complaint, a fruitless enquiry. Salvation can be obtained in none of these ways. “He hath shewed thee, O man, what is good.” There is one only way. God hath shewed it to thee in this type of the tabernacle. That way is Christ. “I am the way, the truth, and the life; no man cometh unto the Father but by me.” Sinner, renounce every other way. Seek God in and through the true tabernacle which the Lord hath pitched and not man. Have we sought God in Christ? If not, seek Him now, for now is the accepted time, now is the day of salvation. Hear the pressing entreaty of God's word, “Seek ye the Lord while He may be found, call ye upon Him while He is near. Let the wicked forsake his way and the unrighteous man his thoughts, and let him return unto the Lord, and He will have mercy upon him, and to our God, for He will abundantly pardon.” Seek Him by prayer, prayer offered on Christ's censer, perfumed with the incense of His much intercession. Seek Him with the heart of a believing sinner sprinkled with the blood of Christ, cleansed from guilt and an evil conscience, its fleshly tables written over with God's law, by His Holy Spirit, loving and striving to keep all His commandments. And thus seeking Him come with boldness to the throne of grace the great propitiatory; and so coming, your blessedness will be to find Christ the sum of heaven, the meeting place with God, to feed upon him eternally as the hidden manna, to draw nourishment from Him eternally as the true vine, and to gaze eternally on the glory of God revealed in the face of Christ Jesus. Amen. J.B.

–––––––––––––– THE RESURRECTION AND 1TS ISSUES.

“The hour is coming, in the which all that are in the graves shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.” – John 5: 28, 29. Perhaps it need not be said that among those who hold the opinion of “the larger hope” – an opinion which involves the extension of mercy beyond the grave, some go further than others. Some confine the hope to those who leave this world without an offer of the Gospel. But others go further and hold the door of salvation open to all the impenitent departed. And others again complete the “downgrade” from orthodoxy by favouring universal salvation. Shall men who die unpardoned rise up saints? The words at the head of this article answer this question. They are the words of Him who testified what He had seen and heard. Notice THE RESURRECTION AND ITS ISSUES. 529

I. The fact of the general resurrection. This is a matter of revelation pure-ly. We could not be aware of it by any other means. Hence they who do not believe in it, either “know not the Scriptures nor the power of God,” as Christ said to the sceptical Sadducees in His time. Although they had the Scriptures, they knew not their authority, admitted not their truth, and put their own reason in place of them as the standard of their belief. So the Athenian philosophers mocked when “Jesus and the resurrection” was preached to them. No one who receives the Bible as his guide can reject the doctrine. For the Scriptures record the resurrection of persons who had died. It is not merely a future fact. Elijah was instrumental in raising the widow's son at Zarephath, and Elisha the son of the Shunammite; the dead body hastily cast into Elisha's sepulchre revived. Christ raised the daughter of Jairus, the son of the widow at Nain, and Lazarus. By Peter's ministry was Tabitha raised. By Paul's the young man Eutychus. But the most notable of all is the resurrection of Jesus Christ. The doctrine then is not confined to the New Testament, Christ produced from the Old Testament a silencing argument to the Sadducees when they thought that their reason had discovered a case which rendered the resurrection ludicrous almost: “I am the God of Abraham, the God of Isaac, and the God of Jacob: God is not the God of the dead, but of the living; for all live unto Him.” Job said: – “Though after my skin worms destroy this body, yet in my flesh shall I see God.” David predicted Christ's resurrection: “Thou wilt not leave my soul in hell, neither wilt Thou suffer Thine Holy One to see corruption.” And he also declared this as His expectation: “I shall be satisfied, when I awake, with thy likeness.” Isaiah declared; “Thy dead men shall live: together with my dead body shall they arise. Awake and sing ye that dwell in dust: for thy dew is as the dew of herbs; and the earth shall cast out the dead.” The words of Daniel have close agreement with the words of the text: “And many of them that sleep in the dust of the earth shall awake, some to everlasting life; and some to shame and everlasting contempt.” Hosea testified: – “I will ransom them from the power of the grave; I will redeem them from death;” and the latter portion of the passage (Hosea 13: 14) is referred to by the apostle Paul in 1 Cor. 15, where he says speaking of the resurrection of believers: “Then shall be brought to pass the saying that is written, O death where is thy sting, O grave where is thy victory? 1 Cor. 15 is full of the subject. And in 1 Thes. 4: 14-16 the doctrine is also as clearly taught as any; as it is also in many other passages, But notice, what will effect the resurrection. The voice of Christ, or His power. He will “descend from heaven, with a shout, with the voice of the arch- 530 THE RESURRECTION AND ITS ISSUES.

angel, and with the trump of God,” And He would have men not to marvel at this (i.e. incredulously.) He declared in the context His power to raise men from spiritual death: “The hour is coming, and now is,” &c. (v. 25, 26). And He teaches that as He will raise the dead out of their graves, He can raise souls out of death in sin. His word made the world and made the body at first. What He has done He can do again. Or rather in this case, He will have only to resuscitate. The atoms into which the body may have disappeared He is able to collect and revive. The question is one of Divine power. And the fact is illustrated in nature. The trees which appear lifeless in winter, are revived in spring. The seed sown which dies in the ground then grows and reproduces the tree or corn according to its kind. “All nature dies and lives again,” says the poet. The apostle Paul met the cavillers against the resurrection of man's body with the argument of the Almighty power of God: “Why should it be thought a thing incredible with you, that God should raise the dead?” But II. Notice the two great issues of the resurrection. This brings us to the answer to the question, shall men who die in a lost state awake in a saved one; or die in their wickedness, and arise saints? The question itself seems to afford the opposite of any encouragement to those who hang on to the sentimental and flesh pleasing theory of probation after death. Man is composed of two parts – not like angels. He has a body and a soul, or spirit. Here God's peoples' bodies are temples of the Holy Ghost. Shall those whose bodies here never were such temples rise at the resurrection to equal bless and sanctity with these? Even if the Gospel were to be preached to their spirits, in the intermediate state it would not be to their whole persons as in this world. This is a consideration that surely confirms the doctrine, that in this state only is repentance possible with its fruits. But look at the distinction which Christ makes in the text between the two classes of persons who die. He teaches that they shall awake as they die. The distinction is between life and damnation. Who can tell the greatness of the difference between these two issues of the resurrection? The one is to life. The body raised which here had been that of a believer in Him shall rise not merely to die no more – to put on immortality; but shall possess untiring energy, and shall be completely sanctified to the service of the Lord. Sin brought death to body and soul: but grace life to both. Eternal life is what Christ purchased for His sheep. Then the body shall never hinder the spirit's enjoyments or activities. All its members shall be perfected. It shall be fashioned like unto Christ's glorious body. This is wonderful! What would a man give for a thousand years of complete, physical health here? But who can realize the worth of the glorious Gospel? For it exhibits endless and perfect health and joy of the most exalted kind with complete THE RESURRECTION AND ITS ISSUES. 531

purity for both body and spirit of the true Christian. But just as this view is immensely glorious, the other is most dreadful to imagine – that of resurrection to damnation. The word sounds heavy to the ear. But what must it be to experience? Christ spake of the body and soul of every one who fears not God as sure to be cast into hell; and this place He represented as the place “where the worm dieth not, and the fire is not quenched.” The body is capable of suffering terribly here, as is the soul. But what shall it endure when cast into perdition? Whilst the disembodied saints cherish the expectation of a blessed and glorious reunion with their spiritual, powerful and immortal bodies at the resurrection; so the disembodied wicked dread the resurrection, when their bodies will share the anguish of unutterable woe. Observe the distinction in the character and conduct of these here. For it is “for the deeds done in the body” that men are to be tried hereafter. What a man is when he enters eternity that will he be for ever. What other meaning can be taken candidly from the text? Life is to them that shall have done good. Where? Surely here, There is no hint of its being done in the intermediate state. Not that salvation is of works, But the gracious character and godly conduct of men here indicate their regeneration, and are evidences of their faith in Christ, in whom alone they trust for salvation. Just as Christ distinguishes His sheep in the parable, by their self-denial and benevolence: so here by their moral likeness to Himself. Good works do not merit life, but show that the life is there from which they have proceeded. Damnation to those that “have done evil,” is as emphatically stated to be the issue of the resurrection of the unjust. This implies that it is for what is done here the lost shall be condemned. And it shuts out hope of future amendment. Unbelief and impiety continued here till life ends shall be followed with awful loss and suffering. God “will render to every man according to his deeds: to them who by patient continuance in well doing seek for glory and honour and immortality, eternal life; but unto them that are contentious, and do not obey the truth but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first and also of the Gentile” (Rom. 2: 6-9). “What soever,” saith Paul to the Galatians, “a man soweth that shall he also reap: he that soweth to the flesh, shall of the flesh reap corruption, but he that soweth to the spirit shall of the spirit reap life everlasting.” But all this some will agree to, so long as it is understood to refer to rejectors of the Gospel. But they hold that those who did not reject it, or had not the opportunity of doing so, shall have the overture of Divine mercy yet. Now there is no Scripture for this. It is only a rationalistic or sentimental opinion. Besides it ignores the 532 THE RESURRECTION AND ITS ISSUES.

sovereignty of Divine grace, as if men ought to have the Gospel, or should not be condemned if they never had it. The idea that men may be saved without the Gospel, would paralyse the missionary efforts among the heathen. For who would go to them believing that they will have the Gospel in the other world if not in this, if their message rejected should put them beyond the offer of it hereafter, or increase their. Guilt, and risk life by going? The Scriptural doctrine is that all would have been lost but for the Gospel; and that no one has it but by unmerited grace. Therefore if a man has it not, he will be chargeable justly with his sins. And Scripture teaches not the annihilation of the wicked, or their final restoration. But what it does say is against both these theories. Nor does it hold out any hint of the continuation of the day of grace beyond this life, or a special one to those men who had it not here. Instead of this Christ commissioned His ministers to go into all the world and to preach the Gospel. And in Revelation the angel who appeared in the vision commissioned to preach the everlasting Gospel, was to do it “among them that dwell on the earth.” There is no mention of its being done to sinners in hell. This solemn truth is very fruitful in promoting zeal for godliness here, and for the propagation of the Gospel everywhere. The opposite view tends to blunt the edge of the appeals of Scripture. The fact is also to be borne in mind, that those who most earnestly seek for the salvation of sinners believe in the end of hope to those who die out of Christ. Not only are those who are opposed to what we maintain to be the truth of Scripture on this subject, out of accord with the Scripture itself, but they are also at variance with the interpretation of it by the great body of evangelical interpreters of all ages. Dr. A. A. Hodge says; “All the great Church fathers, reformers, and historical Churches, with their rescensions and translations of the sacred Scriptures, their liturgies, and hymns; all the great evangelical theologians and Biblical scholars, with their grammars, dictionaries, commentaries, and classical systems have uniformly agreed in their understanding of the sacred Scriptures as to the endlessness of the future sufferings of all who die impenitent. And this has come to pass against the universal and impetuous current of human fears and sympathies.” “By their fruits ye shall know them.” This test may be applied to principles or teachers. The solemn truth of the irreversible condition of man after death tends to promote a seriousness which the other opinion dissipates. It gives full force to the sharp two-edged sword of the Word; but the other takes the edge off it. Now to which of these resurrections are you hastening? There will be an UNCERTAINTY OF LIFE, BEING PREPARED FOR DEATH. 533

overwhelmingly despairing experience to those to whom it shall be said, “Let him that is unjust be unjust still.” J. S.

––––––––––––––––––––––– THE UNCERTAINTY OF LIFE, AND THE IMPORTANCE

OF BEING PREPARED FOR DEATH. One passage through this life is represented in Scripture, as a journey to the eternal world; and as there are two places to which men are removed at death, so there are two roads, one to destruction, and the other to eternal happiness. We enter in at the broad road when we are born sinners into a sinful world, and we proceed on that road as long as we live in an uncon-verted state. As it is broad, it has in it various paths suited to men's different humours and inclinations. The covetous, the liars, the profane swearers, the infidels, the atheists, the drunkards, the lovers of pleasure, the decent moralist, and the hypocrites, have all their several paths, and their select companions. In this broad way men walk without trouble; while they are pleasing or forgetting themselves they make progress in it, and as many of its paths are fashionable and creditable, numbers have no suspicion as to whither it leads, and they are highly displeased with those who give them warning, and at length they fall into destruction. But when a man hears and believes the voice of Christ speaking by His word and ministers, he discovers whither this way tends to, and feels the necessity of getting out of it, he then makes a stand, and determines to proceed no further, and he learns that by repentance, faith in Christ, and conversion to God and holiness, he may get into another way which loads to life. But the gate is strait; sinful pleasures, interests, prospects, and connexions must be given up, a man must lay aside his encumbrance, his pride and darling lusts; he must deny himself; take up his cross, resist temptation, mortify the flesh, endure reproach, earnestly use all the means of grace, and cordially accept of Christ in all his offices, or he cannot get in at this strait gate. Many are deterred from entering in by the dread of being thought singular and precise, and they hope to get to heaven at an easier rate. Therefore, Christ warned his hearers and all men, to strive to enter in at the strait gate, and to fear nothing so much as being left without. For except a man be born again, he cannot see the Kingdom of God. And if the righteous scarcely are saved, where shall the ungodly and the sinner appear. And what shall it profit a man if he should gain the whole world and lose his own soul. The Salvation of our souls is the most important matter with which are concerned in this world, and as we know not what a day may bring forth, we should never rest till we have some assurance of having passed from death unto life, and of being in a state of peace and reconciliation with God. There is seldom a day passing but we see or hear of someone being taken from our midst by accident or sudden death; some in infancy; some in the prime and vigour of youth, and some in old age; but the most are taken away when they least expect it, and it is to be feared before they have made any preparation for eternity. This is also the case with many of those who are laid on a bed of sickness, they generally hope and expect to recover, and cannot bear the thoughts of death, so that it comes upon them also unawares. In this way we have a clear and practical explanation of the solemn warnings addressed to us in the Scriptures, – “Be ye also ready, for in such an hour as ye think not the Son of man cometh. For yourselves know perfectly that the day of the Lord so cometh as a

thief in the night. For when they shall 534 FREE WILL. say peace and safety, then sudden destruction cometh upon them as travail upon a woman with child, and they shall not escape.” The great majority of people in our day, are quite careless and indifferent about spiritual matters. Their chief concern is to make money, – to eat drink and be merry. A considerable number are open and avowed infidels, who scoff and sneer at religion and the Bible, and ridicule the idea of eternal punishment. But there are others that make a nominal profession. They profess to believe the Bible and the doctrines of Christianity, but it is because they have been taught in this way by their parents and teachers, and because they consider it more respectable to be nominal professors than open infidels. Their belief is therefore, only a mere heartless assent of the mind, and consequently it has no effect or influence upon their life and conduct. They maybe naturally moral, upright, and respectable in their outward character. They may be free from open vice, or gross, sins, such as lying, stealing, drunkenness, profanity and so forth, and therefore, they flatter themselves that they are not sinners like others, that they commit no great sins for which they must repent, and if they will only get time enough to put up the publicans' prayer on their deathbed, they hope that God will overlook or pardon any little imperfections or deficiencies that may be about them, and take them to heaven for their moral decent character, without any saving interest in the merits of Christ. There are hundreds in our day that spend their life in ease and pleasures in this way, and neglect the salvation of their souls to the last. But as there is none other name under heaven given among men whereby we must be saved, but the name of Christ. – “How shall we escape, if we neglect so great salvation! – From Note book of late Mr. Hugh Cameron, Numulgi, N. S. W.

––––––––––– FREE WILL.

Since the Spirit of God declares that every imagination of man's heart from infancy is evil (Gen. 6: 5; 8: 21); that there is none righteous, none that understandeth, none that seeketh after God (Psa. 14: 3); but that all are useless, corrupt, void of the fear of God, full of fraud, bitterness, and all kinds of iniquity, and have fallen short of the glory of God (Rom 3: 10), since he proclaims that the carnal mind is enmity against God, and does not even leave us the power of thinking a good thought (Rom. 8: 6; 2 Cor. 3: 5), – we maintain with Augustine, that man, by making a bad use of free-will, lost both himself and it. Again, that the will being overcome by the corruption into which it fell, nature has no liberty. Again, that no will is free which is subject to lusts which conquer and enchain it. Likewise, with Ambrose, that neither our heart nor our thoughts are in our own power. In like manner, since God declares that it is His own work to renew the heart, out of stone to make it flesh, to write His law on the heart, and put it in the inward parts, to make us walk in His precepts, to give both good will and the result of it, to put the fear of His name into our hearts, that we may never withdraw from it; in fine, to finish the work which He has begun in us, until the day of Christ (Psa. 51: 12; Ezek. 34: 26; Jer. 31: 33; Phil. 2: 13; Jer. 32: 39; Ezek. 11: 19; Phil. 1: 6); – we again conclude, with Augustine, that the children of God are actuated by His spirit to do whatever is to be done. Also, that they are drawn by Him, so as out of unwilling to be made willing. Also, since the fall it is owing only to the grace of God that man draws near to Him, and that it is owing only to the same grace, that he does not recede from Him. Also, that we know not that any good

thing which is our own can be found in our will. Also, because by the magnitude of the first sin we lost the free will of believing in God and living piously, “it is not of him that willeth, nor of him that runneth,” not SOMETHING WRONG SOMEWHERE. 535

because we ought not to will and to run, but because God effects both. Also, with Cyprian, that we ought to glory in nothing, since nothing is ours. – John Calvin, in Gospel Magazine.

–––––––––––––––––– THERE IS “SOMETHING WRONG SOMEWHERE.”

So said Dr. Rainy, and we agree with him; but, unlike him, we desire to find out what the Wrong is, and who are the Wrongdoers. We ask: Has there ever in the history of Christendom been the case of a Church founded as this new Church has been? The first thing that strikes one as wrong is for men – more especially ministers of the Gospel – to enter a Church, subscribe its standards, and eat its bread, and deliberately subvert its principles and its students, and, after capturing a sufficient majority, attempt to carry off its property to endow a body holding the very opposite principles!! The case is made still worse by publishing a false statement, to induce the people to follow them, that there was – according to their own words from the “Explanatory Statement,” 1900

“NO CHANGE IN PRINCIPLES.” “The Union proceeds on the conviction that no change of principle whatever is required on either side. No existing principle of the Free Church will be renounced, and no new principle will be imposed,” For exposing this manifest “wrong” at the time, the Free Church party was denounced. And yet, what is the sequel? When the case reached the House of Lords the same United Free leaders instructed their counsel to admit (see Orr's “Appeal to the House of Lords”):– Page 458 – The Dean of Faculty said, – “I certainly claim for the Church the right to change the doctrines.” Page 459 – The Lord Chancellor, – “I think I did ask you whether they might not, the next day, have altered their faith to the faith of the Church of Rome, and you said yes, provided the Church of Rome recognised Christ as the Head of the Church,” That is to say, they had designed a very great change indeed. The question is often asked, What is the difference between the Free Church and the United Free Church? The answer is: The House of Lords after seventeen days most patient hearing, declared that the principles of the two Churches were so antagonistic that no Union could be formed unless one or other were abandoned. This can be seen by a glance at their respective testimonies: – THE FREE CHURCH PRINCIPLE – AND THE UNITED FREE PRINCIPLE – The Right and Duty of the Civil That the connection between Church Magistrate to maintain and support and State is unscriptural and unjust: – a Civil Establishment of Religion in accordance with God's Word: – The wayfaring man does not need to be told that these two statements are contradictory, and the attempt to create a Church “to claim and profess to hold truly and in bona fide,”

both at one time, is in the eyes of the world, an outrage not only on the intelligence of the people, but to the discredit of Christianity itself, But a new cry has been raised that the Free Church of Scotland – the Church of Knox, 536 SOMETHING WRONG SOMEWHERE.

Chalmers, Cunningham, Smeaton, the Bonars, Kennedy, and all the noble men of the Disruption, – can no longer preach a free and full Gospel – apparently this is now the monopoly of the United Free Church! The discussion in the House of Lords proved that the ESTABLISHMENT PRINCIPLE } { VOLUNTARY PRINCIPLE– AND } AND { AND CALVINISTIC DOCTRINE, } THE { ARMINIAN DOCTRINE. are two fundamentally different and contradictory things. How, then, did Dr. Rainy manage to create a New Church, in which such conflicting doctrines were embodied in one? The explanation is, that by the Union they finally imposed on the Church the Declaratory Act – the very name of which is false. It is not explanatory of the Confession – but is a new Act, cunningly misrepresenting and altering the whole doctrine. While the Church of Scotland and the Free Church of Scotland hold the whole doctrine of the Confession of Faith –-teaching the whole counsel of God – His Love to Sinners and His Justice, the New Church by this Act, declares “The Love of God as standing in the forefront,” – implying that the Justice of God is in the background. They go on to affirm that – “This Church does not teach, and does not regard the Confession as teaching, the fore-ordination of men to death irrespective of their own sin.” In this sweeping declaration, which denies Adam's covenant headship of the whole human race, and the fall of man in him, the United Free Church stands alone. The doctrines known as Calvinistic are the doctrines of St Paul, and we reverently acknowledge the omniscience of God, and the Confession of Faith itself distinctly declares some men are passed by and ordained to dishonour and wrath for their sin.” No other Church ever dreamed of retaining the Calvinistic name while repudiating this doctrine. In misrepresenting the Free Church and its doctrinal teaching, the United Free Church stands self convicted of repudiating the doctrine of the Apostle. Further, under cover of the following remarkable clause – “The Church retains full authority to determine” . . . . “such points in the Confession as do not enter into the substance of the Reformed faith,” it is hard to say what doctrines they may not sanction. It seems to be in the meantime a scheme of universal atonement, for which there is no warrant in the Bible. But alas! “The prophets prophesy falsely . . . . and my people love to have it so” (Jer. 5: 31). Voluntaryism, Dr. Hutton says, “Is a battle that must be fought out, it is a warfare of principle incapable of compromise,” &c, – 2nd January 1899. In plain language, it means Secularism. The practical outcome is National Atheism, – as no religious teaching would be allowed in schools. The disastrous result of this system in Australia is at last arousing that country to its awful danger. The following extract from the “Southern Cross,” Melbourne, July 1904, is surely sufficient warning: – The keenest criticism on Archbishop Carr's amazing alliance with the secularists, in defence of a severely secular interpretation of the Education Act, is supplied by a secular

journal – the Sydney Daily Telegraph. A week or two ago Mr. Justice Hodges had mentioned the utter religious ignorance of a State school pupil, who had been examined before him in Court. The Archbishop wrote that he had known of many cases of children of much more mature years fully as ignorant of the fundamental SOMETHING WRONG SOMEWHERE. 537

truths of religion as the child referred to by the learned judge. . . . it is not therefore, from a spirit of wanton opposition that we object to the secular aspect of the Education Act, but from a deep conviction, painfully illustrated by daily experience, that the education from which religion is practically shut out tends to form a nation pagan in its ideals and anti-Christian in its tendencies, . . . .” Disestablishment, at the next General Election, will be one of the principle planks of the Radical party. So far back as 1894, Dr. Rainy said “that they should be in the happier position for dealing with the results of Disestablishment – if it pleased God – to make a way to the Union of the two Churches – before Disestablishment came to pass.” The Formula of the Free Church requires ministers to sign the Confession of Faith, each one sincerely owning it to be the confession of his own faith – accepting the whole Word of God; but the United Free Church created a new formula for the very purpose of evading this, and sanctioning higher Criticism – and the Scotsman, on 13th October 1898, justly remarked:– “The New Church. . . . will be tied neither to the Confession nor to the Bible – it will continue to render lip homage to both; but if it be asked what a member of the United Church must believe, the answer is – He must believe the doctrine of the United Church. If further asked, where that doctrine is to be found, the answer is set forth in the Confession of Faith. But in what part of the Confession no man knows. And if it be asked, what then is the doctrine of the United Church, the most remarkable answer is – “The sense in which the ministers of the United Church understand the Bible”! ! As to Persecution, which the United Free Church calmly denies, – the detailed Statement of Facts issued by the Free Church re vexatious litigation – Sherriff Guthrie's gunboat, – congregations forced to worship in the open air, – inflictions of cruel hardships on individuals by deprivation of annuities, &c., &c. * – has not been refuted. Dr. Rainy's denial of such facts only makes matters worse –1st March 1905. Besides such manifest Wrongs, the claim of the United Free Church that “it is a Supernatural Society,” with inherent power to contract itself out of the common law of the land, – i. e., conferring on the majority of the Church, for the time being, absolute power over every member or any minority, – is the claim of Ultramontanism, opposed to every Protestant instinct, and repugnant to our sense of British justice. The right of every man to protection – be he minister or working man, rich or poor. One law protects all. A Church on what the Rev. Mr. Spurgeon, Professor Orr, &c., call the downgrade, cannot stand still. It has certainly advanced rapidly since 1900.

WHERE DOES THE NEW CHURCH STAND NOW? On 2nd December 1904, the Rev. Dr. Whyte addressing a meeting of young men, committing to their guardianship the welfare of the Church; charges them that “they would have to take up, and deal with, the study of the Holy Scriptures, looked at both in their human authorship and as so many successive sacred writings, only some of them would have to clear up their minds . . . . as to the respective places of the learned and the unlearned . . . . The right principle was to hold

that such questions were for learned and devout and serene discussion, far rather than for Church discipline. Such questions were for the few and select among them rather than for the multitude of their Church members, or even ordinary ministers and elders.” – Scotsman, 3rd December. When we compare such a statement with the Roman Catholic doctrine as to the Bible and * The disgraceful riot at Auchterarder took place on Sabbath, 19th March 1905. 538 SOMETHING WRONG SOMEWHERE.

the people, the resemblance is startling. At the same time, it is but natural that the leaders of the United Free Church should seek to screen those “select” ones who handle the Word of God as they do any other book. For their own words see Leaflets I. and VIII., or take:– The Rev. D. M. Ross, on “The Teaching of Jesus,” 1904, a handbook for Bible classes, &c., edited by Professor Marcus Dods and Rev. Dr. Whyte, page 146 – “The origin of Christian baptism is obscure, and we do not know whether Christ gave any specific directions regarding the commemoration of Himself in the breaking of bread,” &c. Page 155 – “By the time Jesus came to be baptized of John at the Jordan, He was mastered by the conviction that God was calling him to be the leader in the new order,” &c. Page 180 – “The death of Christ was due to loyalty to His mission, and in that sense it is on a level with the death of Socrates,” &c. If we turn to Rev. J. Moffatt's “Historical New Testament,” 1901, page 40, he says: – “This evangelic tradition expanded in subsequent years, and from it the gospels rose.” Page 261– “Jesus had no reporters . . . . It is to attach a modern, and quite a misleading, idea of His life when we allow ourselves to think of Him as surrounded . . . . by those who treasured up His words in view of future developments . . . . Nothing was further from the thoughts of the primitive disciples, and it may be questioned how far even Jesus occupied such a standpoint of prevision. Page 269 – “That Jesus from the outset contemplated a visible Church as the embodiment of His gospel, is hardly tenable, from the historical standpoint.” &c. Page 648 – “The question at issue really is, whether Jesus contemplated a permanent society of His followers.” On page 647 – “The question is, whether with his belief in His own speedy return, and the evident limits by which His outlook was beset, Jesus could have laid down the details of an ecclesiastical structure,” &c. In page 648 he speaks of “a secondary tradition, due not to Jesus, but to the later spirit of the Church.” “The universal mission can hardly have been known to the first disciples,” “The incipient Trinitarianism marks a stage of apostolic reflection which is in advance even of that indicated in Paul.” “This forbids us to treat the Spirit here as the specific gift of Messianic salvation.” The facts you have to consider are; – There is no quarrel between the Free Church and the people – our protest is against the leaders who founded the New Church by deliberate deception, and have carried it on by systemic persecution and misrepresentation.

It is pledged to a campaign of Disestablishment and Disendowment, yet seeks endowment for itself, What the “Doctrine of this Church” is no man can tell: but there is the great outstanding fact that admits of no contradiction – that the “down grade theology,” which it has sanctioned, is undermining the very Word of God itself. These facts show where the “Wrong” is. Let everyone examine these facts for him or herself. The moral responsibility rests now with those who support the Wrong Doers. – Free Church of Scotland tract, No. 9, First Issue, 19,000. THE SCOTTISH CHURCHES CASE. 539

THE SCOTTISH CHURCHES CASE. The following Statement and Resolutions on the Scottish Church Case were unanimously adopted by the Synod of the Reformed Presbyterian Church of Ireland, on Thursday, June 29:–

STATEMENT. It is a matter of common knowledge that the House of Lords, as the ultimate civil court of appeal, in August last declared the minority of the Free Church, who had refused to acquiesce in the Union with the United Presbyterian Church in 1900, to be legally the Free Church of Scotland, and to be entitled to the property and funds of the Free Church as at the time of the said union. This decision had the effect of depriving the Free Church portion of the United Free Church of such property and funds. The blow fell suddenly and unexpectedly upon the United Free Church. But it was manifestly a judgment of God upon that Church for its grievous defections from the comparatively high evangelical position of the original Free Church; and even more manifestly a judgment because of the connivance of the Free Church in 1876 at the false pretences under which the so called Reformed Presbyterians entered into union with the Free Church in that year, claiming as they did to be Reformed Presbyterians still, in order to keep dishonestly and use dishonestly Reformed Presbyterian property. Against these false pretences, buttressed by the crafty device of a “civil Synod,” even the sounder party in the Free Church of that time unhappily entered no protest. Since the time of the decision in the House of Lords last August, great discussion has taken place; and many resolutions of sympathy with the United Free Church have been passed by the larger bodies of professing Christians generally, Presbyterian and other, throughout the kingdom. This was to be expected, for “union” is a popular thing. and there was general sympathy with the union of the two Churches; and besides, on the part of most of the professing Christians in the kingdom, there is sympathy with erroneous doctrine and un-Scriptural worship. One effect of the prevalence of this spirit has been that in some instances in church courts, where earnest and evangelical men have raised their voices against such misplaced and mischievous sympathy, they have been listened to with manifestations of indifference or impatience, or they have not been listened to at all. In order to determine what the attitude of the Reformed Presbyterian Church ought to be to the Free Church and the United Free Church respectively, we must not confine our attention to the points urged before the law courts in the course of the litigation. We must rather inquire: What are the respective attitudes of the two Churches now to the doctrines of the Reformation? The position of the two Churches may be summed up as

follows: – I. – THE FREE CHURCH HOLDS,

1. The genuineness and authenticity of all the books of Holy Scripture, their plenary inspiration, their infallibility, and their supreme authority in matters of faith and practice. 2. The doctrines of grace as formulated in the Westminster Confession of Faith. 3. The duty of regulating the worship of God by His own revealed will to the exclusion of the innovations of self-will in the form of uninspired hymn-books and instrumental music – the former having no warrant of Divine appointment under any dispensation, the latter having no such warrant and no place in New Testament worship. 540 THE SCOTTISH CHURCHES CASE. 4. The doctrine of national religion as understood and pleaded for by the fathers of the Free Church in the year 1843, including the assertion of the Spiritual Independence of the Church under Christ the Head, and the right and duty of the nation to encourage and support the Church, and to provide for a Scriptural national education in recognition of the claims of Christ, the King of kings.

II. – THE UNITED FREE CHURCH. 1. Is, by the action and inaction of its General Assembly, fully responsible for the teaching that the books of Scripture are not all inspired of God; that much that is recorded in the Bible as history is either inaccurate or is not history at all; that even the testimony of Jesus Christ is not to be relied on either as to matters of fact or as to the interpretation of the Old Testament; and that, though there may be in Scripture what is sentimentally or by a kind of condescending concession called “the Word of God,” each one must determine for himself the limits of this so called Word of God – which, of course, effectually disposes of any infallible or authoritative revelation of God. If it be objected that the United Free Church has never formally promulgated such opinions about Scripture, we answer – True, but its theological professors promulgate these opinions with the full knowledge and sanction of the General Assembly; and the younger ministers have imbibed these opinions, and have been preaching them at home, and even in the mission field. 2. The United Free Church does not hold the doctrines of grace as formulated in the Westminster Confession, but has, by Declaratory Acts, made concessions to Arminian sentiment under the pretence of having “a free Gospel” to preach, which “free Gospel,” if we have regard to the United Free Church doctrine of Scripture, must be pronounced no Gospel at all. 3. The United Free Church by implication denies the duty of regulating the worship of God by His revealed will, (a) as it holds that there is not any infallibly ascertainable revealed will on this or on any other subject, (b) as it actually sanctions innovations, referred to above, for which there is no warrant of Scripture, 4. The United Free Church virtually denies, and by some of its trusted leaders expressly denies and rejects, the old Free Church doctrine of national religion, inasmuch as it refuses to the nation the right to contribute anything out of the common taxation for the support of religion at home or abroad, for the furtherance of the Church's work, or even for the placing of the Bible in the national schools. The voluntary principle, which is a commanding, if not the commanding, principle of the

United Free Church, means from this point of view political or national atheism. And it is chiefly owing to the prevalence of this atheistic principle that there is no national or nationally protected Sabbath; for the principle requires the nation to demit its functions as an authority placed under Jesus Christ to rule for Him, Such being the position of the two Churches, it ought to be clear to the Christian mind that to withhold sympathy from the Free Church, the body that stands to maintain important Reformation principles, would be a grievous dereliction of duty; and that, on the other hand, to tender to the United Free Church resolutions of sympathy would be to countenance and endorse its fearful apostasy, and to incur the curse belonging to him who bids an evil-doer God speed. THE SCOTTISH CHURCHES CASE 541

RESOLUTIONS. 1. That this Synod rejoices deeply that the present Free Church of Scotland, which holds the Scriptural principles of the old Free Church position, many of which have been abandoned by the United Free Church, has, by the decision of the highest civil court of the realm, been adjudged to be alone entitled to the name and funds of the old Free Church of Scotland. 2. That this Synod rejoices that the law of ecclesiastical trusts has been signally vindicated against the claim of the United Free Church to hold ecclesiastical property apart from all conditions whatsoever, and, therefore, to devote it, if a majority pleases, to the support of such evils as Popery, Mohammedanism, and atheism. 3. That this Synod rejoices that Calvinism, national religion, and the Confession of Faith as a Church standard, have been providentially delivered from being a dead letter in Scottish Free Church Presbyterianism, and have on the one hand, been made specifically to determine the whole Church interests in litigation, and have, on the other, been lifted up as the cherished creed of living men in the resurrected Free Church of Scotland. 4. That this Synod rejoices, above all, that the Free Church avows unqualified and passionate adherence to the doctrine of plenary inspiration – a doctrine that did not enter into the pleadings, but is fundamental in Christianity – and that the Free Church, as a Church, seems cordially determined to witness before Scotland and the world against pernicious views which United Free Church professors have enunciated, and which the United Free Church Assembly tolerates, namely, that the Bible is not strictly super-natural or trustworthy in its theology, ethics, or history; that Jesus Christ was not Divinely infallible and veracious in His every conclusion and word; and that the God whom the Church hitherto has regarded as the Covenant God of Israel was “a tribal god” ! ! ! 5. That we are delighted and encouraged in our own testimony for sound doctrine and pure worship, to see that the Free Church Assembly has rescinded (a) the Declaratory Act of 1892, (b) the Act relieving deacons of subscription to the Confession of Faith, and (c) the Act sanctioning the use of uninspired hymn-books and of instrumental music in public worship, the rescinding of which Act will, we trust, be followed by the entire exclusion of uninspired hymns and instrumental music from the worship of God, both in public and private, throughout the Free Church. 6. We earnestly call upon the Free Church, now that it is no longer fettered and dragged down by an apostatizing majority, but has won by disruption a greater spiritual independence, not to be content with recovering the attainments of 1843, but (a) to embrace the principles of the Second Reformation which signalised Christ's Headship

over the nations, the applicability of His law to all civil action, the necessity of Scriptural qualifications in civil rulers, the descending obligation of the National Covenant and the Solemn League and Covenant, and the duty and privilege of Covenant Renovation, and (b) to withdraw practically from identification with the present political basis, which is an Anti-Christian basis, inasmuch as it buries out of sight the Scriptural and Divinely owned Covenants of the past, rejects the law and authority of Christ, establishes the Prelacy, Erastianism, and Ritualism which the Covenanted Reformation condemned, endows Popery, tolerates great public evils like the common Liquor Traffic and Sabbath profanation, and, in the qualifications for civil office, ignores the distinction between Christianity and Atheism. Surely Covenanters, when witnessing theoretically and practically against these State evils, are doing 542 THE PLIGHT OF THE UNITED F. CHURCH OF SCOTLAND.

a work as Scriptural, as Christian, as Presbyterian, and as patriotic, as any work in which Christ's witnesses ever engaged. Why, then, ought not the Free Church to take this position? They would not have to drop one jot of their present testimony for Christ. And in a new field of devotion to truth and public righteousness they would be coming to the help of the Lord against the mighty. Gawin Douglas, Moderator of Synod, J. D. Houston, Clerk of Synod.

––––––––––––––––– THE PLIGHT OF THE UNITED. F. CHURCH OF SCOTL1ND.

“Thy rowers have brought thee into great waters;” so wrote the prophet Ezekiel regarding the fall of Tyre. These words have a peculiar application to the leaders of the anti-constitutional party of the Free Church of Scotland, who in 1900 joined the U. P. Church, and to the troubles which they have thereby brought on themselves, and also on the constitutional party whom they left. They would fain be considered martyrs in suffering not for maintaining the principles they vowed to assert maintain: and defend, but for deserting some of them. They call for sympathy in their unsuccessful struggle to keep property which they have been declared to be in illegal possession of. They are smarting under legal demands to give up churches and manses; after having themselves issued illegal demands for the vacating of these by their lawful occupants. They have represented their successful opponents as erastians for appealing to civil law for the restoration of their civil rights; yet they used the secular arm to keep hold of property since declared by law not theirs, when that they might do so, a warship was sent to prevent Free Church people from using their own church, constables were engaged to prevent the true Free Church ministers and elders from meeting at the time of the union in their assembly Hall, and notices were issued to ministers to quit their manses, and cease to officiate in their churches. They claimed that they had not changed their creed, though they displaced the Confession of Faith by a modifying Declaratory Act, and joined the voluntaries: yet when they found that plea to

be untenable they pleaded that they had the right to change their creed. They submitted that the civil court had no right to enquire as to whether they were fulfilling the conditions of the trust, which is like the claim of the Church of Rome that it is above the law; yet they wished to be allowed to deprive those faithful to their trust of property, as if faithfulness should be punished and faithlessness rewarded. They blame the Free Church for appealing to the civil court for civil rights; yet they wanted the civil court to allow them to wrong that Church. They cry out against the Free Church for requiring possession of a Church; especially when a majority is for union, and yet they put the law in motion to evict a congregation which was unanimous THE PLIGHT OF THE UNITED F. CHURCH OF SCOTLAND. 543 against union. They complain of being evicted from some churches; yet cover the fact that but for the civil law they would be the evictionaries. They describe the action of the Free Church as persecution, although it is really that of trustees seeking to carry out their trust; when their own illegal conduct should make them too ashamed thus to speak. They smart under the diligence of the Free Church in seeking possession of all the property they can get; but they ignore the fact that their own zeal in seeking Parliamentary interference with the law of trusts, and their stubborn resistance to the enforcement of the House of Lords' decision have not a little to do with the zeal on the other side. They confound civil rights with spiritual independence; and pose as martyrs for principle: yet they showed no regard for the spiritual independence of the constitutional party, and their principle for which they contend is a wanton license. They complain of being dispossessed, but they would hide the fact that if they had been true to their solemn ordination vows they would not be disturbed; and although the Free Church takes possession of places of worship which they have illegally held, people need not leave these places, and will not be forced to worship against their conscience, and the example of the apostles, as would have been the case if the position were reversed. They as Voluntaries have nothing but ill to say of the support of the Church by the State; yet they urge Parliament to give them property to which they have no legal claim. They declared, when staggered with the blow of Providential adversity, that the decision was unjust and would not stand; yet they can scarcely find a lawyer to say that the verdict of the Lords is illegal; and, but for their numbers and power at the ballot box they would be treated as guilty of a breach of trust not to be condoned. They cried out that it was an English decision: yet the only judges in the final appeal, who had a Presbyterian training were against them; and none of the Scottish judges who in Scotland decided in their favour were Presbyterian; whilst the opinion of the most

eminent Scottish advocates, kept back this very same union 35 years ago, holding the same opinion as that given by the House of Lords. They refused the suggest-ion of the Free Church that the costs of the case be paid out of the funds; and this is said to have cost themselves about £30,000. No wonder that one of our elders, in a letter, says that the United Free Church resemble Haman who made the gallows for Mordecai, but was hanged on it himself instead, If they seemed humble in their plight and did not seem to take credit for what is not creditable to them, we would not write these lines. But they show no regret for forcing their former brethren into the law-courts for the protection of their civil rights; or dragging them with themselves into defective courses. Nor have they signified any grief over their divergences from their former standards, which has caused all the trouble, They passionately bewail their loss of property. 544 FREE PRESBYTERIAN INTELLIGENCE. They drop not a tear over their degeneracy from the Biblical testimony of the Disruption time, which they solemnly vowed before God to maintain. But for the civil law they would have penalised those who remained faithful to their engagements. And they in bold defiance of past pledges, have recently changed their constitution so as to maintain their right to teach and believe whatever a majority of their Assembly may impose. It is not to be wondered at if they have the sympathy of all who have left the faith, or are Laodicean-like; whilst those who in different Churches believe in an infallible Bible and in the great doctrines of grace sympathise with the Free Church, and reverently acknowledge God's Providence in preventing the unrestricted use of property in maintaining the changeable creed of the United Free Church. J. S.

–––––––––––––––––––– FREE PRESBYTERIAN INTELLIGENCE.

GEELONG. – The Communion was observed on 24th inst., by 50 communicants. The weather was cold and stormy. Only 1 from a distance was present. Several were ill. The subjects of discourse for the season were as follows; Preparatory – “Sir, we would see Jesus,” and, “Come and see;” action sermon – “Behold the Man;” fencing – “Behold Me, behold Me;” table – “They shall look on Him whom they pierced,” and, “Looking unto Jesus;” Sabbath evening – “We see Jesus;” and Monday thanksgiving – “Then were the disciples glad when they saw the Lord.” A young people's society has been formed for the purpose specially of becoming acquainted with the history, position and principles of the Free P. Church. OTHER PLACES. – Services have been continued at stated times by the Geelong minister, in Melbourne, Meredith and Gheringhap, and monthly during moonlight at Hamil-ton, Branxholme and Camperdown. Rev. W. McDonald, of Sydney, has engaged (D.V.) to supply as follows: Geelong and Drysdale, 15th Oct, when the Communion will be dispensed at Camperdown, after

usual preparation by the minister of Geelong; Hamilton, Friday, Oct. 20th, at 11 a. m. and 7 30 p. m., Sat. 21st, at 2 30 and 7 30 p. m; Sabbath, 22nd, Communion at Hamilton, the services being at usual hours; and thanksgiving next day: Branxholme – services on Thursday, Friday,and Saturday, Oct. 26th, 27th and 28th, at 2. 30 p.m.; Communion there on Sabbath, 29th, at 11 a. m. Any services in addition to those are left to Mr McDonald to intimate. FREE PRESBYTERIAN CHURCH OF EASTERN AUSTRALIA. – The sacrament of the Lord's Supper was dispensed in the Maclean congregation (Clarence River) on Sabbath 10th September; and preparatory services held on Thursday and Saturday by the Rev. W. McDonald of St. George's Free Church, Sydney. The venerable and aged pastor was not able to be present through an illness which confined him to his room. Mr. McDonald preached from 1 John 1: 9. “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness,” and Job 34: 10. – “But none saith, where is God my maker, who giveth songs in the night.” Though the services were held in the middle of the day, the attendance was large. On Sabbath the church was FREE PRESBYTERIAN INTELLIGENCE. 545

crowded, seats were put in the aisle which were all occupied. The action sermon was preached from Song of Solomon 2: 3. – “As the apple tree among the trees of the wood, so is my beloved among the sons,” &c. After the fencing of the table the pre-communion, post-communion and closing addresses were given from Hebrews 3: 1. – “Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;” Psalm 23: 3. “Yea though I walk,” &c., and Colossians 3: 4. – “When Christ who is our life, shall appear, then shall ye also appear with him in glory.” There were nine new communicants. The services lasted from 11 till 2: 20. The feeling on the part of all was most solemn, and there was close attention given to the Word. The loving pastor was not able to be present with his flock, among whom he had laboured for thirty-seven years. His absence was keenly felt by old and young. Though absent in body he was present in spirit, and when the visiting minister was going into the pulpit he was entrusted with the following message by the faithful pastor; “Tell them to pray that my sickness may be a blessing to them, that they may flee from the wrath to come to Jesus Christ the only hope of sinners. Remind them that faith in Christ that will confess Him publicly is the faith that God requires, and ask them to pray for me that the trouble may be sanctified to them.” When the services were over, Mr. McInnes said to the officiating minister, – “Though absent from you in body I was present with you in spirit, and was praying for you, the communicants and the spectators.” The evening service was again largely attended, the sermon being preached from Hebrews 11: 24, 25, – “By faith Moses when he was come to years,”&c. On Monday there was again a large attendance, the discourse being based upon Psalm 5: 11, – “But let all those that put their trust in Thee rejoice,” &c. There were clear evidences that Mr. McInnes' long and faithful services have been owned and blessed by the Master. To him undoubtedly the words of the psalmist are applicable, – “He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.” Mr. McDonald also preached at Chatsworth on Tuesday evening in the hall, which was

crowded, from the words, – “The sword of the Spirit which is the word of God.” – The friends of the Free Church in New South Wales and Victoria will also regret to learn that the Rev. W. Scott, of Brushgrove, has had again a severe illness and was reported a few days ago, to be 'very low.' (It is very pleasing to announce that both of these ministers laid aside are since reported as improving). FREE PRESBYTERIAN MAGAZINE of N.S.W. – The first copy of this welcome magazine, edited by the Rev. W. McDonald, of Sydney, has appeared; and it is hoped that the members and adherents of the Free Church especially in the sister State will see that it is well supported. Among very good republished matter in it, the very satisfactory address of the Rev. E. McLeod, moderator of the Free Church of Scotland, is given. Many of our readers will see it, for we are assured the new magazine has been sent to not a few. The editor wishes to have it published between the issues of the Quarterly. Friends will wish it the best success. DEATHS. – The congregation at McLean have lately lost three who will be greatly missed. In May Mr. A. Ross, J. P., the treasurer, departed after several months of declining health. He was a generous supporter and faithful adherent, who valued godly works. Then early in August, Mr. John Nicolson departed rather suddenly. He was an earnest, tender hearted prayerful, and loyal member of the Free Church. Mr. Donald Campbell followed not long 546 FREE PRESBYTERIAN INTELLIGENCE.

after, who was regarded as a humble, devoted, clear-sighted, and consistent professor. The late Mrs. Maclardy. – This excellent Christian lady fell asleep in Jesus at her residence, Victoria St., Potts Point, Sydney, on Tuesday 5th Sept. Her native place was Fort William, Scotland. She arrived in New South Wales with her late husband, Mr. Duncan St Clair Maclardy, in 1854, who was appointed soon after his arrival to the position of teacher in the High School, West Maitland, of which the Rev. William McIntyre, M. A. was principal. After residing in Maitland for a number of years, Mr. and Mrs. Maclardy came to reside in Sydney, where Mr. Maclardy was appointed to an important government position which he held till his death. Their residence in the city enabled them to give their children a liberal education. One of the sons. Mr. John Maclardy, M. A., who holds the position of lecturer in Classics and Mathematics in connection with the education department, was educated in Edinburgh. The late Mr. Maclardy was an elder and trustee in St. George's Free Church, Sydney. The subject of this sketch was the niece of the Revs. William, Allan, and D. K. McIntyre, and had lived in a religious atmosphere from her childhood. She was regular in her attendance on the means of grace. Just a few weeks before her death she made a great effort to be present at the half yearly congregational meeting. What an example to the young! Whilst recognising God's people in other denominations, she was unflinchingly loya1 to the Presbyterian Church of Eastern Australia, the distinctive principles of which she had an intelligent grasp, she has left two sons, and three daughters to mourn their loss, which is gain to her, who was a “mother in Israel.” “Blessed are the dead, who die in the Lord.”

–––––––––––––––– OFFICES OF THE FREE CHURCH OF SCOTLAND,

Edinburgh 13th June, 1905.

Rev. John Sinclair, Minister of Geelong, Free Presbyterian Church, VICTORIA. Rev. and Dear Sir, In name of the General Assembly of the Free Church of Scotland, I am instructed to acknowledge receipt of the letter of congratulation from your congregations, and in reply assure you of our appreciation of the hearty expression of sympathy which you have so generously exhibited towards us in our great struggle. We value this spontaneous expression all the more as our actions have been to a large extent misrepresented, and sympathy with our cause has been withheld on the part of others from whom we might have expected encouragement and support. The great crisis which Scotland is passing through at this time has developed in a very remarkable degree during the time of this conflict. Beginning as it did with the repudiation of the establishment principle, and the adoption of voluntary views, it has passed rapidly to the higher regions of biblical criticism, resulting in such divergence of views as to shake and undermine the very foundations of belief. Under these circumstances, the contest in which we are engaged assumes more serious and far-reaching effects than it would otherwise have done. We are glad however to say that although threatened with new dangers our Church proceeds on its way in quietness and confidence, believing that the great Head of the Church is so overruling all things that FREE PRESBYTERIAN INTELLIGENCE. 547

the result will be for the establishment of the truth more firmly than before, and the drawing together of all those who hold the standards and principles founded upon the old doctrine of the Confession resting on the inspired and infallible Word of God. We desire you to convey to your friends the sincere expression of our thanks, and trust that your cause will prosper and that your Church will increase in usefulness under the blessing of our common Master. We are, Yours truly, EWAN MACLEOD, Moderator, J. HAY THORBURN, General Secy. & Deputy Clerk, of the General Assembly of the Free Church of Scotland.

––––––––––––– REPORT OF ROYAL CHURCH COMMISSION.

NO COLLEGES OFFERED THE FREE CHURCH. This report has now been issued, and it is very apparently a one-sided affair. Should its recommendations be carried out, it will practically overturn the decision of the House of Lords, and almost nullify the important lesson of necessary fidelity to trust that decision is fitted to teach. One glaring blot upon it is the suggestion that the New College, Edinburgh, with the Assembly Hall and other buildings, be handed back to the United Free Church, while it is not proposed that either the Aberdeen or the Glasgow College be given to the Free Church, but only some compensation in money to enable it “to provide a

habitation elsewhere for its College and offices.” Now, we do not hesitate to say that this advice is positively mean and shameful in the last degree! No College, forsooth, for the legal proprietors, and all the colleges for those whom the law has declared have no title! Truly, this is a travesty of justice, yea, of even common decency. And what is all this vaunted ability to use on the part of the U.F. Church? They can no more fill the New College with students than can the Frees. We undertake to say that all their students put together could be comfortably provided for in one or other of the colleges. This counting of heads is, in our opinion, very much beside the point. And as to the fulfilment of trusts, did the founders of the Free Church intend that their colleges should be nurseries of the infidel higher criticism? We make bold to say that if they were now alive, not one of the men that occupy the theological chairs of the U. F. Church would be found in his present position, and some of them would have been long ago expelled with very little ceremony. The daily task of most of these men is to instil the deadly poison of subtle and destructive error into the minds of the rising ministry. The Commissioners take up the cry about “a blow to theological life” if any of the colleges is taken from the U. F. Church; they would do better if they spoke of theological death. For that theology is twice dead, that sets at nought the testimony of the great Head and prophet of the Church in regard to the Holy Scriptures, and that teaches sinners to build upon false Arminian foundation for eternity. Professor Denny can boldly and blasphemously say that Christ was wrong, in ascribing the 110th Psalm to David, and Professor G. A. Smith can relegate the inspired histories of Abraham, Isaac, and Jacob to the category of unreliable traditions. Is this the truth as known and held by the Disruption 548 FREE PRESBYTERIAN INTELLIGENCE.

fathers? They would be the first to disown such ideas as the very spawn of the devil. Truly, it is sufficient almost to make them turn in their graves that such things should be said and done under the sun in the name of Christianity as are taking place in our day. Better far it would be that these Colleges should be shut until the millennium arrives; as a testimony against the infidelity that has found lodgement in them, than that they should be used as they have been for a number of years past. We trust that the Free Church will hold fast with the utmost tenacity all their present buildings in Edinburgh. The Lord of hosts has given this citadel of the enemy into their hands, and their watchword should be “No surrender.” – Free Presbyterian Magazine.

––––––––––––– THE HOME ASSEMBLIES.

The Free Church Assembly in May rescinded the Acts passed at different times by the Unionist majority which left the Free Church for union with the U. P. Church in 1900, and thus stands as did the Church of 1843. These were, the Declaratory Act of 1892; the Act of 1884, which relieved deacons from subscribing the Confession; and those which allowed the use of uninspired hymns and instrumental music in Divine worship. The work of Dr. Alexander, one of the Professors of New College, published some years ago, on “Demonic Possession,” and which was chargeable with the Higher Critic flavour, was withdrawn by the author, who had allowed that it contained things immature and speculative, and who declared his faithfulness to the teaching of the Church. The United Free Church under Dr. Rainy passed a deliverance claiming complete

liberty to “alter, change, add to, or modify her constitution and laws;” and to hold her funds and property according to this new constitution, either by a unanimous or majority vote of her Assembly. This surely is elastic enough for this lax age. It is clearly meant to prevent any future adverse decision by law, whatever she may do. On this the F. P. Magazine remarks: “The reign of Popery has begun.” The Established Assembly unanimously agreed to appeal to Parliament for liberty to alter, as she may please, the formula of subscription to the Confession of Faith. This will give freedom to those who are not loyal to the truth of this admirable compend of theology. It is also a movement which allows defenders of the Confession to say that it is not affected; whilst it will allow the unfaithful to say that they give it only a modified or formal assent. It is a scheme to retain State connexion with relaxed conditions in the interests of heretical views. Parliament is to be asked to do what the law of trusts condemns: so that ministers may teach opinions contrary to the terms of the original compact. The Assembly agreed to convey sympathy both with the Free and the United Free Churches of Scotland. The innovating majority of the Irish Presbyterian Assembly passed a .resolution of sympathy with the United Free Church of Scotland, and their leaders expressed their feelings in a sad way; but in a way too common with modern unionism and its patronage of a liberty falsely so-called. A strong minority argued seriously, but unsuccessfully, that a fraternal message should be sent to the Free Church of Scotland. The Free Presbyterian Synod issued a stern protest to Parliament against sanctioning the request of the Established Church for leave to modify her formula. A resolution to appoint a committee with a view to union with the Free Church, since now she has cleared FREE PRESBYTERIAN INTELLIGENCE. 549

herself of all post-Disruption errors, was lost. – The Northern Presbytery of this Synod sent a letter on 12th May, couched in loyal terms, to His Majesty the King expressing great grief that His Majesty, with Queen Alexandra, was present at a racecourse at Constantine, North Africa, on Sabbath, 23rd April last, and there witnessed a native fantasia and Oriental dances.

–––––––––––––––––– THE STRENGTH OF THE SCOTTISH FREE CHURCH.

The foes of the Free Church at Home and here use every opportunity to damage her reputation. When her agents seek to possess property declared by the highest court of law to be hers, held by those who are in illegal possession of it, she is accused of rapacity. It may be that in some cases people smarting under four year's deprivation of their lawful rights may seem too eager to use their power. But let our readers look at the position. Before the Royal Commission, the Rev. J. K. Cameron, for the Free Church, stated that she needed over 200 churches, and claimed by notice 115 manses. Of these churches 30 were held before the union, and 42 regained by law. By means of signed lists they found that they had 215 congregations, and about 60,000 people. The United F. Church sustentation fund had a decrease of £25,000 since 1900. If £5,000 of this be accounted for by the amount received by the Free Church, the deficiency was £20,000, and the decrease grew yearly, which looked as if more people were leaving the union, as they found that in it they were not of the Free Church. The clerical agents of the Free Church consisted of 1

professor, 5 lecturers, 40 ministers, 2 ordained missionaries, 10 probationers, 16 students, and about 70 lay preachers and catechists. Between 800 and 900 churches and manses were still unclaimed; and at present it was only proposed to reclaim about a fifth of the churches and manses. and less than one-fifth in value. The value of congregational buildings, Churches, and manses, as estimated by Dr. Rainy, was from 4 to 5 million pounds.

–––––––––––––––––––– FORT WILLIAM FREE CHURCH.

This church was taken possession of by the Free Church congregation on Sabbath, 25th June. At the close of the forenoon service the Rev. Ewan MacLeod, Oban, who conducted three services, made reference to the circumstances in which the congregation met that day. They had been excluded from the church for five years, and had worshipped under difficulties in small and most uncomfortable halls. We feel, said the preacher, for those who have been dispossessed; we sympathise with them, and have no ill feeling towards them. In the preliminary part of the service, Mr. MacLeod touchingly prayed for the United Free congregation. “Our friends must remember,” continued the preacher, “that in God we left all; were excluded, and counted the cost. We stood for truth and principle in the first place, not for buildings; but Providence having vindicated our civil rights, we claim these. We want, above all things, that the people should examine, search, and see for themselves. If the people were permitted and did this many more of them would be with us. We want the people to be led to the truth. We pray, and we believe, that truth will prevail. We want the churches for the Gospel and for the people. The United Free Church has left the glorious principles of the Free Church of Scotland and done dishonour to the Bible. The United Free Church resembles the Disruption Church as the moon resembles the 550 NOTICES.

sun. Our friends have no cause to be angry with us. They made their choice deliberately. Did they not count the cost? We endeavour to stand by the truth and the rights of the truth. It is very painful for us and them to be thus in opposition; but on whom rests the responsibility? We cordially invite the Free Church people of Fort William into this church to hear the precious old Gospel that their fathers and themselves have heard. Let this congregation in all things dutifully exemplify that Gospel in their lives,” – Oban Times.

––––––––––––––––––– THE SCOTTISH CHURCHES BILL.

This measure for the division of the property between the Free and the U. F. Churches was read a third time and passed in the House of Lords on 7th August. In the Commons, the second reading was carried by 203 votes to 63. In the Lords on the second reading, Lords Robertson and Wemyss ably criticised it. Lord Robertson condemned it “on principle” and in an eloquent speech pointed out that whilst it provided that the Free Church. should be equitably treated, yet that Parliament should only deal with what the Free Church could not use. He observed that the Free Church was willing to part with what it could not manage, and that the United Free had intimated its right to do what it pleased with its creed and any property that it may have. Lord Overtoun, who has lost his Church by the legal decision, spoke as for the unionist benefactor, and in line with those who, having lost their case, abuse the law and the judges. A look of indignation was all the reply which the Lord

Chancellor gave to this folly. Our space being exhausted this issue, the Bill may be dealt with more fully in our next.

–––––– NOTICES.

SUBSCRIPTIONS SINCE LAST ISSUE. – Victoria. – Mrs. McKay, Yarraville for parcel, 5/- Mr. J. McNaughton, Geelong, 1/- for 2 extra copies. Mr. A. McKenzie, Collingwood, 5/- to end of 1907. Per Miss E. Brown, Drysdale, 2/6 each for Mrs. J. Brown, Mrs. G. Henderson, Mrs. Martin Senr. for 1905. Mr. W. Martin, Belmont, 5/- to 1906. Mr. J. Johnstone, Colac, 10/- for 4 copies for 1905, Miss McRae. Balwyn; and Messrs. S. Nicolson, South Yarra, A. Aldwincle, Hamilton, G. Cram, Kew, and D. McRae, Geelong, per Mr. S. McKay. 2/6 each for 1905. Miss McDougall, Minyip. 2/6 to June, 1906. Mr. D. McKenzie, Marshaltown, 2/6 for 1904. Mrs Umbere, Poowong, 10/- to end of 1903. Miss Douglas, Gritjurk, 6/- to Sept. 1906. Mr. R. S. Douglas. Gritjurk, 10/-, to credit. Mr. D. Black, Buckrabanyule, 5/- for self to end of 1906. and 2/6 for Mrs. Usher, for 1905. South Australia. – Per Rev. J. Benny, 2/6 each for Mrs. Milway, and Mr. S. Myles, Morphett Vale, for 1905; 5/- for Mr. A. Anderson, Stansbury, to end of 1905; and 12/6 for Mr. M. McAskill, Spalding, to 1908. New South Wales. – per Rev. W. McDonald, 3/9 for 6 copies of No. 16. for Mr. D. McLachlan, Maclean. Per Rev. W. Wilson, 2/6 for Mrs McLean,Williamtown, to June 1906. Per Rev. W. Archibald 2/6 each for Messrs. D. McInnes, and A. Grant, Barrington; and D. Ross, Berrico, to June 1906, with 1/6 over. Mrs. Hamilton, Burwood, 10/- for parcel copies for self; and 5/- each for Messrs John and Bruce Campbell, Sydney, to March 1907. Mrs. D. McLean, Balmain, 5/- to end of 1904. Mr. C. McBean, Bourke, 5/- to end of 1903. West Australia. – Mr. W. Murchison, Perth, 5/- to end of 1905, and 5/- to credit. DONATIONS. – Rev. A. McIver, Inverness, S.; Mrs. Stevenson, Camperdown; and Messrs. D. Muir, Salisbury; and M. Morrison, Berriwillock; £1 each; Messrs. J. Johnstone, Colac; A. McAulay, Brunswick; and a friend, Drysdale. 10/- each: Mrs. D. J. Campbell, Spalding S. A. and Miss McRae, Balwyn, 5/-each. Donors are warmly thanked. All communications for this magazine should be addressed to Rev. John Sinclair, F. P. Manse. Geelong.

–––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– Printed and Published for Rev. J. Sinclair, Geelong, by W. A. Brown.

Vol. 6 No. 4

THE FREE CHURCH

QUARTERLY —―—–——―—–——―—–——―—–—

A MAGAZINE FOR THE

DEFENCE AND ADVOCACY OF SCRIPTURAL WORSHIP, DOCTRINE, GOVERNMENT AND DISCIPLINE.

–––––––––––––––––––––––––––––––––

(EDITED BY THE REV. JOHN SINCLAIR, GEELONG) –––––––––––––––––––––––––––––––––

D E C , 1 9 0 5 –––––––––––––––––––––––––––––––––

CONTENTS:– Page Typical Places: – Jerusalem … … … … … 551 Christ Purging the Temple … … … … … 555 History of the National Covenant of Scotland … … … 562 What is the doctrine of the United Free Church … … 565 Free Presbyterian Intelligence– Geelong and Drysdale … … … … … 569 Hamilton and Branxholme … … … … 570 Morphett Vale (S.A.) … … … … … 571 The (S.A.) Governor … … … … … 571 New Free Pres. Church, Raymond Terrace. N.S.W. … 572 McLean … … … … … … 573 Brushgrove … … … … … … 574 New Poetry … … … … … … … 574 What our neighbours say about Psalms and Hymns … … 575 Church Executive Commission … … … … … 576 The Churches (Scotland) Act 1905 … … … … 577 Wayside Notes Widening the Gate … … … … … … 580 Religious Charity concerts … … … … … 581 Revivals … … … … … … … 581 American Psalmody Conference … … … … 582 Afraid of Rome … … … … … … 582 Notices … … … … … … … 582

––––––––––––––––––––––– W. A. Brown, PRINTER, &c., GEELONG.

—————————————————— THE FREE CHURCH

QUARTERLY.

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VOL 6. No. 4] DEC. 1905 [PRICE 2s. 6d: Yearly (Including Postage). ════════════════════════════════════════════════

TYPICAL PLACES: – JERUSALEM. “But Jerusalem which is above is free, which is the mother of us all.” GALATIANS 4:

26. There are two Jerusalems mentioned in the Scriptures. The one is called Jerusalem; the other “new Jerusalem.” The one is described as “that which now is;” the other as “that which is above.” The one is said to be “in bondage;” the other to be “free.” The one is spoken of as confining her citizenship to “her children,” that is to say, the Jews; the other is represented as “the mother of us all,” Jews and Gentiles. The one though made with hands is called “the city of God.” The other is represented as “coming down from God out of heaven.” What are we to understand by these things? Why this, that there is a literal and a spiritual Jerusalem. The one is the Jewish city; the other, the Christian city. The one is the earthly Jerusalem whose constitution and laws are carnal; the other is the heavenly Jerusalem whose constitution and laws are spiritual. The one is the figure; the other is the true. The one is the type; the other is the antitype. The antitype of the true and literal Jerusalem is the true and spiritual Church of God. It exists on the earth; for the apostle is not here speaking of the church triumphant in heaven, but of a church whose members are living on the earth, the church militant. I shall endeavour to shew that this literal Jerusalem was the type of the Church of Christ in these three respects. I. IN ITS DESCRIPTION. It is described as a compact city. “Jerusalem is builded as a city that is compact together.” The houses were not scattered but 552 TYPICAL PLACES: – JERUSALEM. contiguous, strengthening and supporting each other. So the Church of Christ, though containing many members, is one city compacted together in holy love and communion, its many members thus forming a whole body “fitly joined together and compacted.” It is described as a holy city, the “mountain of His holiness; “ and it is observable that this name is given to it until the antitype was set up, but not afterwards. So the church of Christ is represented as being a holy nation, a peculiar people. It is described as a royal city. There were set the thrones of the house of David. It was the royal residence of king David who rescued it from the Jebusites. So the Christian

Church is the abode of royalty. The King Jesus who won it from idolatrous Gentiles, dwells in it. And if the former city was honoured by a king of God's appointment in David, the latter is much more honoured by a King of God's appointment in Christ. “I have set my King on my holy hill of Sion.” It is described as a God protected city. God was known in her palaces for a refuge. When confederated kings combined for its ruin the very sight of the city struck them with consternation and frightened them from their purpose of destroying it, as the sight of Jacob's goodly tents frightened Balaam from his purpose of cursing Israel. Often times when all human aid availed not, God, in a miraculous manner, saved the city which He had chosen to put His name there. So the church of Christ has been and is a divinely protected city. No weapon formed against her shall prosper. Like the bush she has often been burning but never consumed, for the Lord was in the midst of her. And the best of it is that she will thus be perfectly protected, and never destroyed as was the end of the type, “for the gates of hell shall not prevail against her.” And it is described as the place of God's worship. There, God was greatly to be praised. There, His worshippers were to offer their sacrifices. So the Church of Christ is God's tabernacle among men. What little praise He gets from the creatures He has made comes from the Church. II. IN ITS SOLEMNITIES. There were three great solemnities observed in Jerusalem which required the presence of all the male of the Hebrew nation. These were the Passover, the Feast of Tabernacles, and the Pentecost. The former of these we have already considered. The Feast of Tabernacles was celebrated by the Jews by leaving their houses and dwelling in booths, It was no doubt designed to represent a believer's life on the earth as a pilgrim and sojourner dwelling in a frail tabernacle, but his heart and home in heaven. It was a Festival of great joy and gladness, so much so, at that part of it where the water was drawn from the Pool of Siloam, that it became a common proverb, “He that never saw the rejoicing of the drawing of the water never saw rejoicing in all his life.” So the Christian's life is one of joy TYPICAL PLACES: – JERUSALEM. 553 and it may be truly said that whosoever is not a Christian, whosoever has not drawn water from the well of salvation, whosoever has not tasted the joy of the Holy Ghost, has never known rejoicing in all his life. It followed the fast of expiation, which may intimate to us that the Christian's joy treads on the heel of his sorrow, but just as the Israelite who had his share in that expiation might safely rejoice, so the Christian who has received the atonement of the Lord Jesus may confidently cherish his joy in the Holy Ghost. It lasted eight days, which may intimate to us that the joy of the Christian is a perpetual joy, and not like that of the hypocrite which lasteth only for a moment. True it is interrupted here as the

feast of tabernacles was, but the believer has the good hope that it shall never be interrupted hereafter, and therefore he is called to “rejoice for evermore.” The Feast of Pentecost was observed by the representation of the first fruits of the harvest to the Lord in the thanksgiving. These first fruits represented the redeemed among men who are given to the Lord. For of the Spiritual Israel as of the literal it is meant to be said, “Israel was holiness to the Lord and the first fruits of His increase.” The first fruits were God's property, which made it sacrilege for any to use them. So true Christians are God's portion, and he that toucheth them toucheth the apple of His eye. The first fruits were given to the priests. So Christians are given to the Lord Jesus the High Priest of their profession, for He says, “Thine they were, and thou gavest them me.” The first fruits were few in comparison with the rest of the harvest. So Christians in any age of the world are few in comparison with the multitude. But just as the first fruits blessed the whole crop, so Christians are the means of blessing to the world, and for their sakes God sends blessings. Besides these great festivals there were others which did not require the attendance of all the males of the Jewish nation, but which, being celebrated at Jerusalem and typical of the gospel church, may be noticed in this place. There was the offering of the daily sacrifices of lambs morning and evening which may represent to us the Christian's duty to worship God at least morning and evening by the spiritual sacrifices of praise and prayer. And there was the Feast of trumpets, when trumpets were blown at the beginning of the year to arouse the Israelites from their drowsiness, calling them to amend their ways and prepare to celebrate the feasts of the Lord in a becoming manner. The blowing of these trumpets clearly represented the preaching of the Gospel, to which it is compared, calling men to repent, forsake sin, and accept the offers of salvation by Christ. “Blessed are the people who know the joyful sound, they shall walk, O Lord, in the light of Thy countenance.” III. IN ITS PRIESTHOOD. It must not be understood that in the Christian church there is any literal priesthood like that in the Jewish Church. This cannot be. An offering once for all has been made, and by that there is secured the 554 TYPICAL PLACES: – JERUSALEM. perfection of all them that are sanctified. The priesthood in the Christian church, corresponding to that in the literal Jerusalem is a metaphorical priesthood. That such a priesthood does exist is evident from the promises of God. To the Jewish people it was promised that they “should be unto Him a kingdom of priests.” And a somewhat similar expression is used by an apostle to the Christian church, “Ye are a royal priesthood.” It was predicted of the members of the Christian church that they should “be named the priests of the

Lord,” and that the Gentiles should be taken for priests and levites, and that their number should be as the sand on the seashore and as the host of heaven, and that incense and a pure offering should be offered everywhere to the Lord. The literal priesthood indeed was confined to one class and race of men, but the spiritual priesthood embraces all Christians of whatever name, character, rank, race, or nation. There are some striking points of agreement between the literal and metaphorical priesthood, the priesthood of Jerusalem and the priesthood of the Christian Church. The literal priesthood were called of God and set apart for the duties of their office. So the spiritual: every true Christian is elected by God and separated from the world to serve God. “The Lord hath set apart him that is godly for Himself.” The literal priesthood was taken in the stead of the firstborn of Israel and thus were the firstborn. So the spiritual priesthood, the members of the Christian church are called the general assembly of the firstborn. The literal priesthood must be descended from Aaron and Levi. If they could not trace their genealogies they were cast out of the priesthood. So Christians must be able to trace their descent from Jesus Christ the High Priest of their profession, or they will be cast out of the church here and the church triumphant hereafter. The literal priesthood were consecrated by the washing of water. The spiritual priesthood are consecrated to God by the washing of regeneration and the renewing of the Holy Ghost. The literal priesthood were consecrated by the anointing of oil. The spiritual priesthood are consecrated by the anointing of the Holy Ghost, the unction that abideth. The literal priesthood were consecrated in linen garments. The spiritual priesthood are consecrated in the white linen which is the righteousness of saints. The literal priesthood had no inheritance among the tribes. The Lord was their inheritance. The spiritual priesthood are not of this world, they have a better portion in the Lord, they seek a better country, even a heavenly. The literal priesthood offered material sacrifices acceptable to God by Jesus Christ. The literal priesthood offered their sacrifices on a material altar. The spiritual priesthood offer theirs on Christ. The literal priesthood offered their sacrifices with holy fire. The spiritual priesthood offer theirs with the fire of the Holy Ghost, CHRIST PURGING THE TEMPLE. 555 which renders them acceptable in the sight of God. Such I apprehend to be the mystical signification of the literal Jerusalem. Would you my readers be the citizen of this city? 1. Your origin must be from heaven. You must be born from above, born of water and the Spirit. All your gifts and graces must be heaven conferred. “For every good and perfect gift cometh from the Father of lights with whom is no

variableness neither shadow of turning.” O seek now to be born of this common mother of all believers that you may be the children of God, and “if children then heirs, joint heirs with Jesus Christ.” 2. Your conversation must be in heaven. On all the spiritual priesthood must be written what was written on the literal priesthood, “Holiness to the Lord.” “Without holiness no man can see the Lord.” Cast off therefore the works of darkness. Put on the armour of light. Walk as children of the day. Live in anticipation of the coming of our Lord Jesus Christ, and shortly you shall live and reign with Him as Kings and Priests in that city of which the Seer of Patmos said, “I saw no temple therein, for the Lord God Almighty and the Lamb are the temple of it.” 3. Your office must be executed here for heaven. Keep a near access to God. Come and offer your heart in sacrifice – a heart broken for sin, a heart flaming with love to God. Come and offer your praises to God – praises to Him for His glorious excellency, for His love and mercy, for His great things done for you in the redemption of Jesus Christ. Come and offer your prayers to God on the golden altar perfumed with the incense of Christ's merits. Consider it as part of your office to be ready to distribute, willing to communicate, and to do good. To pity others in distress, to be ready to help one another is a sacrifice well pleasing to God, for God will have mercy and not sacrifice. And your reward will be to have the honour in heaven to be exalted to the glorious priesthood of the upper temple, to be made a priest to God for ever and ever. J. B.

–––––––––––––––– CHRIST PURGING THE TEMPLE.

“And the Jews' passover was at hand, and Jesus went up to Jerusalem, and found in the temple those that sold oxen, and sheep, and doves; and the changers of money, sitting,” &c. – John 2: 13-17. A deep interest is associated with the annual feast of the passover, kept with great solemnity by Israel, in that people's best days. But with more than ordinary interest do we regard it when Christ who was to end its course as an obligatory ordinance by “the sacrifice of Himself,” appeared as one who honoured His Father's law by the faithful observance of it. He had attended with the crowds that thronged Jerusalem from all parts of the country for this purpose 556 CHRIST PURGING THE TEMPLE. before the commencement of His public ministry; but here we have His first appearance in the temple after that. At, or during rather, the last passover, after having the second time, it appears from the records of Matthew, Mark, and

Luke, purged the temple of the traders and their commodities, He drove away the temple itself, with all its appurtenances, and inaugurated another dispensation of the covenant of grace, free from all the ritual of the former one. But at the first observance of this great commemorative and prophetic feast of the passover, after the proclamation of His Messiahship, He did not seek to disestablish it; for “He was made under the law,” and the time to do that had not then come. But His righteous soul was filled with indignation when He saw His Father's house sacrilegiously profaned by the lowing of oxen, the bleating of sheep, the buying and selling and exchanging of money, in one of the very courts of the sanctuary, and He sought the reformation of priests and people, and the restoration of the purity of the Lord's house. So “He made a scourge of small cords, and drove them all out of the temple.” Notice I. What was it that occasioned Christ's indignation. The Lord had, as predicted by Malachi, “suddenly come to His temple,” There, as at the heart of the country – the centre of the nation – the place of most hallowed memories – where God had put His name – shortly after His first miracle – at the dawn of His brief but perfect ministry, He emerged as if suddenly out of former obscurity, appeared as the rising sun after the night, to give light that would chase away moral and spiritual darkness, and cherish by vital glow the truth destined to prevail over all the errors of men. Oh! how much was such a light wanted by this vast spiritual wilderness. No less did the earth require the natural sun than did men's hearts the influence of Him who “is the Light of the world” – the “Light and Life of men” – “the Son of Righteousness.” But the visible church needed Him too. It should have been as “the salt of the earth” – it should have sought to penetrate the mass of flesh, and preserve from spiritual putrefaction; but alas! it seemed as it it had “lost its savour.” For what scene met the great Prophet, Priest, and King, on the morning of His day's work? It was to be expected that His heart should be toward His Father's house. Little was expected from the pagan world. But where God's temple was, with the sacred oracles, and all the symbols of the pure gospel truth, soon to be set forth in symbols no more, but in the most beautiful simplicity, what should we expect? Something better than what Christ saw and heard. God had declared His will to Israel so clearly, relating to His worship, that they had no excuse for the exercise of their own will. How often, and in various ways, had He taught that they should obey Him, and should neither add to nor take from CHRIST PURGING THE TEMPLE. 557 His laws! How solemnly had He required a cleanness, or purity, in the heart and

life of every individual worshipper, and also in His temple; and taught that anything not required by Him, or done without His word's sanction was displeasing to Him – was impure. Christ was come to be a “Refiner, and purify the sons of Levi, and purge them as gold and silver, that they might offer unto the Lord an offering in righteousness.” And He began like Hezekiah and Josiah at the time of the passover. He began too, “at the house of God.” It would not do to leave it in its state of demoralization, and seek only the reformation of the world. If the church should be of use to the world, she must be pure, or else the world will laugh at her inconsistency, and nurse its sins, whilst crying out to her in contempt, “Physician, heal thyself.” It was then seemly that the divine Reformer should point out to the rulers of the temple the impurities which He found there. The outer court of the temple was sometimes called the court of the Gentiles, because Gentile proselytes who came to worship Jehovah were allowed to enter it. Here it was that doves, sheep, and oxen were sold for sacrifice. Priests and people, with consciences that were so much under the control of the natural will, could easily calm them, if at any time questioned about the consistency of such a market in one of the courts of the temple of the Holy One of Israel, by saying that it was so very convenient for both parties, and likely brought much revenue to the temple treasury. Now it is true that they had an inspired precept to the effect that those who lived too far off from Jerusalem to take their sacrifices with them, might change the sacrifice they would otherwise take unto money, and purchase with the money a victim for sacrifice at Jerusalem. The provision for these cases was then a lawful one. But it had been carried out elsewhere in times past. Likely near the pool of Bethesda, for we read of “the sheep market” that was there. As, however, corruption grew in doctrine and practice; and worthiness leavened the church, principle gave way to expediency, and the filling of the temple treasury was considered of more importance than the purity of it; hence one of the courts of the temple was transformed into a market. Besides, there were tables set in the court for the keeping of money, where changers sat, for the purpose of accommodating foreigners with foreign coin, and people from the country with coins in exchange for other money of half a shekel in value, – that being the amount required by the law of God from every one of the age of twenty or more, for the service of the sanctuary. How great the slight they put thus on the Gentile worshippers by so desecrating their “court!” And, by the way, when these were not driven from the temple of God though so much insulted, were they not examples to others then and now, who for very poor reasons desert His sanctuary! But the great dishonour was

558 CHRIST PURGING THE TEMPLE. to God. In His sanctuary we should expect nothing to shock the sense, or disturb the minds of worshippers, – should hope that He would be go deeply revered that all the arrangements within and without, and the means of its support, would be in accord with His prescribed rule. How much faith in God did they lack, when they resorted to these ungodly devices for the purpose of sustaining godliness! How much of a covetous, worldly spirit did they manifest, in acting as if, in the words of the apostle, they “supposed that gain was godliness.” How much “love of money, which is the root of all evil,” was beneath this specious device to increase the revenue of the temple! How little their regard for the solemnities of the feast, in the midst of driving a smart trade within the sacred precincts! Had they any concern about their own and others' preparation for the ordinances of God? Alas! many devoid of piety seem to think no preparation is required. Had they no charity for the purer consciences of others, before whom they offensively placed stumbling blocks? How vain for them to teach the law: for it appears they broke the eighth by extortion – seeking more than a fair price for the animals, etc., sold; and perhaps for money changing; for Jesus charged them with making His Father's house “a den of thieves.” They were acting as if the church and the world were so nearly allied that only a partition wall was needed to divide them. Still they professed to be most pious. Need we wonder that such a scene then raised the holy hatred of Him who said to another church: “I would thou wert cold or hot?” II. How did the Saviour manifest His righteous indignation? He did not purchase a lamb for sacred offering in that great bazaar or fair. It would have disqualified Him for purging the temple, if He had bought anything in it. He saw no reason for excusing their conduct. The plea that it brought much gain to the church, or that it was very convenient, or that it was for a good purpose, could not stand with Him who has said, “To obey is better than sacrifice.” No defence of conduct which dishonoured God, brought religion into disrepute, offered a needless affront to pious Jews and Gentiles, and threw obstacles in the way of pure worship, could pass with Him, in whose sight sin is abhorrent, but especially so in, or in connexion with, His own ordinances; He will not have a substitute for purity. Men might try to palliate, yea, justify all that was done; but O, how abhorrent the whole scene was to Him who “knew no sin!” We who have sinned, and are still compassed with sinful infirmity, cannot realize how utterly loathsome sin is anywhere to the Infinitely Holy One, or how peculiarly loathsome it is regarded, when mixed with what is professedly His own service. God spake of such in these alarming words: “These are a smoke in My nose – a fire that burneth all the day.” Again – “My soul hateth them.” And again – “I am weary

to bear them,” O, it would not have been CHRIST PURGING THE TEMPLE. 559 seemly for the well beloved Son of God, to be indifferent to the scene before Him – it could not be. If we have the right mind, we will admire all that He did, when roused by holy indignation to purge His Father's house of the unauthorized conduct in it of presumptuous men. Notice, first, what He did. He did not merely lodge a complaint with those who sat in Moses seat. “He made a scourge of small cords.” Perhaps the transgressors knew not what His intention was, though they saw His preparation. Like sinners still. How few really believe that the indications of God's displeasure in His providence, and the threatenings of His word are real, till they feel the weight of His tremendous wrath. The scourge likely was made of cords that were in the court for the purpose of binding the victims to the altar, or for that of tying them to posts and leading them forth. How significant of the truth, that “sinners,” as M. Henry observes, “prepare the scourges with which they themselves will be driven out from the temple of the Lord!” “He drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables.” O, how majestic do we imagine His mien; how scathing His righteous frown; and how solemn His words and authoritative His manner, as He purged this court of the sanctuary! With the scourge, He drove out before Him the sheep and oxen, and those who bought and sold, for both were guilty. He then, in contempt for the money which was not made holy, though got in connection with a religious object, cast it on the ground, and overthrew the tables which had borne it. The doves were probably encaged; so He said to their owners, “Take these things hence.” The whole was done in a tone of authority, and with a burning indignation at the profanity there under the full patronage of priests and elders. But was it not a miracle? What mere man could have done so? Remember the pride and hatred which swelled the heart of the rulers at other times when far less was said or done to rouse them. Ah! they would never forget this notable testimony against their spiritual defection. But why did they not resist Him? Perhaps none of His miracles are more wonderful than this. How severely was pride here wounded, impiety censured, inconsistency scorned, and the authors and patrons of such conduct set forth as “blind guides.” Yet He drove all out without any aid of arms or men. No doubt, the profanity was too glaring for any to defend. But more than this. Remember how the accusers of the woman taken in adultery, went away one by one from Him, “being convicted by their own

consciences.” Here there must have been the power of God operating on the consciences of the traders, which silenced them, and drove them out of the sanctuary which they had desecrated, unable to answer or 560 CHRIST PURGING THE TEMPLE. resist Him, in whom was fulfilled the words of the prophet: “Who shall stand when He appeareth? For He is like a refiner's fire, and like fuller's soap.” But what did He say? “Make not my Father's house a house of merchandise.” O, who can conceive the greatness of Christ's love to His Father. View these abominations as in the sanctuary of His Father, and try to imagine His indignation at men professing to serve and honour God, being so blind as to suppose that making His house a house of merchandise would honour Him. Ah! see here how apt men are to think no harm of what seems fair to themselves, and what promises to bring them gain. “Moses was faithful in God's house as a servant – but Christ as a Son in His own house.” And here we have the Son's holy jealousy for the Father's honour in the cleansing of His house. Solomon was a type of this Reformer of whom it was said: “He shall build a house for thy name; and I will be his Father.” This relationship of a natural kind, and eternal, to Him who cannot look on sin without abhorrence, was only consistent with an uncompromising opposition to all sin. And surely in proportion to our nearness to God will be our hatred of sin. Remember that it is not an unimportant mark of grace to have indignation against sin wherever we see it, and especially in the church of God; and to feel that abhorrence in proportion to the heinousness of the sin. Can we call God our Father in Christ? Then all in His house, or that is done for it in a way that encourages the carnal mind, furls the testimony against sensual indulgence, and unfits for communion with Him, will surely be very grievous in our eyes. But Christ charged these traders with “making His Father's house a house of merchandise.” The church ought not to do this; though merchandise is lawful in the world, provided it be in a way not contrary to the laws of Scripture. The excitement of a cattle market would be distracting to men's minds. But here it seemed as if that were considered a less disadvantage than man's inconvenience, and a prosperous state of the finances. Religion was made an incentive to purchasers. The material interests of the temple were more considered than the spiritual interests of the people. The gain of the traders was fed by the plausible pretence of promoting religion. The house of God was made to suffer. As Jeroboam degraded the priesthood by making the basest of the people priests, so did these traders profane the temple by their conduct, and tend to lower it and religion in the estimation of the people. One of its very courts was make to serve in a way not according to the mind of

Jehovah; this was a prostitution – a wrongful conversion of sacred room to secular work – making God's house a house of merchandise. Now, all who engage in religious work for the sake of money, are thus guilty. All who appeal to men for aid to the church according CHRIST PURGING THE TEMPLE. 561 to the spirit and ways of the world – by raffles, attractive displays, secular songs, and over charging for the offered goods – acting in a way that appears as if gain were the thing aimed at, and making religion as the cloak for the whole of it – make God's house a house of merchandise. O, how ashamed would many be – purchasers and sellers at the fashionable bazaars, &c. of our day for church purposes, if Christ should appear, not with the scourge of small cords to reform abuses in His Father's house, but to sever the precious for ever from the vile! And III. The effect of this on the minds of the disciples. They had read the words of David which were true of him; “The zeal of Thine house hath eaten me up.” But now, they saw them fulfilled in, and having chief reference to, Christ's faithful purging of the temple. David was zealous when he resolved to “cut off all wicked doers from the city of the Lord.” He seemed beside himself with a pious joy, when he danced before the Lord with all his might (in a way that affords no precedent for modern dances) at the bringing up of the ark. But zeal for God's house and its interests, was in Christ, to a degree greater than in any other, and without any interruption. No danger deterred Him. What a precious thing to human eyes, it appeared, to do what He did! Yet His disciples with surprise, beheld their meek and lowly Master platting the cords, using the whip, driving all out before Him, and giving reason for it. O, how amazed were they! They saw the most gentle, at the same time the most faithful – the meekest, the most uncompromising foe of evil. No fear of man's hatred, nor regard for man's goodwill, impeded His procedure. This was zeal – a holy and burning indignation at sin, and fervent love for His Father. Could it be more openly displayed? This zeal consumed Him, as if it called forth His whole soul to the display of it – yea, the resources of His deity. If He could not endure buying and selling in His temple, how much else was there that was wrong then, too, in His sight! This pollution of the sanctuary was an indication of general declension. Now, is it not the duty of every believer to follow Christ? True, the authority He exerted, we have not. But the same indignation at sin, we should have – the same fidelity to truth – the same zeal for the purity of God's house. We may be small and despised; but so was Christ regarded.

His conduct was not regulated by circumstances. Like Him, let us be undaunted in advocating what is Scriptural, and testifying in words and deeds against that which is not. Thus God is honoured; the world warned; the church kept pure; believers encouraged; and unbelievers more benefitted than by any sinful dalliances with the world. “Have no fellowship with the unfruitful works of darkness, but rather reprove them.” Grieve over sin wherever you behold it; 562 HISTORY OF THE NATIONAL COVENANT OF SCOTLAND. humbly thanking God if kept from the sins you deplore. Are our hearts (like Paul's) “stirred” in us, when we see God dishonoured? Take care that our views, motives, and practices are Scriptural. Live in the presence of Him who used the scourge, and dread to act in any way that would place you under it. J.S.

––––––––––––––––– HISTORY OF THE NATIONAL COVENANT OF SCOTLAND.

––––––––––– The immediate occasion for the beginning of the Second Reformation, and for the renewal of the National Covenant in 1638, was furnished by the attempts of enemies. James the Sixth, especially in the latter years of his reign, had attempted to introduce a kind of mongrel Episcopacy into Scotland; and though he had been resolutely opposed by the consistent Covenanters, yet, through the influence of a yielding Parliament, he had carried various measures, which tended greatly to deprive the Church of Scotland of its liberties, and to arrest the progress of the Reformation. His son, Charles the First, who ascended the throne in 1625, speedily discovered his resolution to establish despotic authority; and, as a means for this end, he set himself to displace Presbyterian order and worship, and to introduce Prelacy. In 1633, he visited Scotland, accompanied by Laud, afterwards Archbishop of Canterbury. While there, Laud celebrated public worship in the royal chapel, clothed in the clerical vestments, which the reformers aptly styled “Romish rags,” he employed the English liturgy in the service, and, in his sermon, expatiated at length upon the benefit which would be derived from conformity to the English ritual. At a meeting of the bishops convened for the purpose, Laud proposed that a Scottish liturgy, and a book of canons to regulate public devotions, should be prepared and introduced by the king's authority. Three years elapsed before these canons were completed; and, in 1636, they were sent down to be printed in Aberdeen, and were ordered to be enforced solely by the royal authority, without being submitted to any court, civil or ecclesiastical. Various unscriptural and Popish usages were prescribed in the liturgy – as that the sign of the cross should be used in baptism – the Lord's Supper was to be received by the people kneeling – all private meetings of Presbyters or others for expounding the Scriptures, or discussing ecclesiastical subjects, were strictly prohibited – no clergyman was to reveal what was told him in confession – and thanks were to be offered to departed saints, a number of whom were enrolled in the Scottish calendar. On Sabbath, the 23rd of July 1637, the attempt was made to introduce the liturgy in the churches in Edinburgh. The people were, however, roused to the most active resistance.

The riot that occurred in St. Gile's Church deterred the ministers that had been appointed from proceeding with the service, and the same spirit evinced in other quarters, showed the infatuation of urging forward the prelatical innovations. Notwithstanding, the prelates proceeded to enforce the royal mandate for using the liturgy, and they were supported in this cause by the Council, who disregarded the numerous petitions that were presented from various quarters against the proposed prelatical uniformity. When the multitudes that flocked to Edinburgh found it impracticable to meet in one place, and were denied the redress which they sought, a committee, consisting of delegates from the nobles, barons, ministers, and cities, termed the TABLES, seeing the need of a bond of union, and remembering the happy effects of covenanting on former trying occasions, resolved to renew the National Covenant. This HISTORY OF THE NATIONAL COVENANT OF SCOTLAND. 563

most seasonable suggestion met with the ready concurrence of all to whom it was submitted. The ministers, on the Sabbath, prepared the minds of the people for the solemn transaction, by pointing out breach of Covenant as the cause of past defections and trials, and by showing the evident duty and advantages of covenanting. It was agreed that two additions should be made to the original Covenant of 1581. The one was written by Archibald Johnstone, afterwards Lord Warriston, and the other by Alexander Henderson. The former refers to numerous acts of parliament in favour of the Reformation, and opposed to Popery, and was designed to show that the Covenanters were acting constitutionally, although not countenanced by the king or privy council. The latter aimed to apply the principles of the Covenant against recent innovations. The Covenant, thus enlarged, was fully approved by the Tables, and is the form in which it is usually printed with the Westminster Confession . A fast was appointed to be publicly observed on the 28th February 1638, for humiliation and the solemnization of the act of covenanting. On the morning of that day, the commissioners met early, and the Covenant being now written out, it was read over and carefully examined, and every objection was patiently heard and answered. It was finally agreed that all the commissioners, who were in town with their friends, should meet in the afternoon, in the Greyfriars Church, for the purpose of signing the Covenant. Long before the hour appointed, the church and churchyard were crowded, and, before the close of the day, sixty thousand people had thronged into the city to take part in the solemn transaction. Alexander Henderson opened the meeting with prayer, after which the Earl of London addressed the meeting, and explained and vindicated the object for which they were assembled. Johnston then read the Covenant with a clear and emphatic voice. A solemn silence for a time prevailed through the vast assembly, which was broken by the Earl of Rothes calling upon any who had scruples to propose them, that they might be obviated. “Few came – proposed but few doubts – and these were soon resolved.” Again a solemn pause ensued, when the venerable Earl of Sutherland stopped slowly forward, and appended the first signature to Scotland's Covenant with God. Sir Andrew Murray followed, and then others of the nobility, gentry, ministers, and persons of every rank, in rapid succession. After the subscription was finished in the church, the roll of parchment on which the Covenant was written was carried forth to the churchyard, and spread out on a level grave-stone, that it might be signed by the assembled multitude.

Here the scene was still more impressive. Some burst into tears, others could not conceal their feelings of exultation; some added after their names, till death, and others opened a vein, and subscribed with their blood. As the space became filled, the names were signed in a contracted form, and at last, the initial letters only were given, till the whole parchment was crowded with names, margin and all. The act of signing was ratified by solemn oath. The language of an old historian suitably described the conclusion of the scene: “With groans, and tears streaming down their face, they all lifted up their right hands at once. After the oath had been administered, the people were prayerfully enjoined to begin the work of personal reformation. At the conclusion, everybody seemed to feel that a great measure of the Divine presence had accompanied the solemnities of the day; and, with their hearts much comforted and strengthened for every duty, the enormous crowd retired about nine o'clock at night.” The next day another meeting was held, when nearly 800 ministers subscribed the Covenant; it was carried through the city for signature, and multitudes appended their names 564 HISTORY OF THE NATIONAL COVENANT OF SCOTLAND.

with tears of joy. With the exception of the lords of the privy council, and four or five others of the nobility, the names of the whole Scottish peerage were attached to the document. Copies were afterwards sent to all parts of the kingdom, and the Covenant was everywhere taken with the utmost cordiality. “The matter was so holy,” says Rothes, “that they held it to be irreligious to use wicked means for advancing so good a work.” Henderson declares – “Some men of no small note offered their subscription, and were refused, till time should show that they joined from love to the cause, and not from fear of man.” The same distinguished man, in reply to the doctors of Aberdeen, mentions the singular favour and blessing that accompanied the work of covenanting. “This was the day of the Lord's power, in which multitudes offered themselves most willingly, like the dew drops of the morning. This was, indeed, the great day of Israel, wherein the arm of the Lord was revealed – the day of the Redeemer's strength, on which the princes of the people assembled to swear their allegiance to the King of kings.” The same tokens of Divine acceptance were enjoyed in the taking of the Covenant throughout the kingdom as in the capital. “I was present,” says Livingstone, “at Lanark, and several other parishes, when on Sabbath, after the forenoon's sermon, the Covenant was read and sworn, and I may truly say, that in all my lifetime, excepting at the kirk of Shotts, I never saw such motions from the Spirit of God. All the people generally and most willingly concurred. I have seen more than a thousand persons, all at once, lifting up their hands and the tears falling down from their eyes; so that, throughout the whole land, excepting the professed Papists, and some few who adhered to the prelates, people universally entered into the Covenant of God.” This happy unanimity and enthusiasm of the nation in the good works struck consternation to the hearts of enemies. Spottiswood, one of the Scottish bishops, spoke the feeling of all the rest when he exclaimed – “Now all that we have been doing these thirty years past has been thrown down at once.” The king and privy council were at first astonished, and then excited to rage; but both found it more politic to treat with the Covenanters, than to come all at once to an open quarrel. They would have conceded to them a free Parliament, and a free General Assembly, which they craved, if they would

abandon the Covenant; but this they resolutely refused, declaring they would as soon renounce their baptism. In order to divide them, the king and court proposed to get the original Covenant, of 1581 subscribed throughout the kingdom. Thirty of the privy council, in obedience to his majesty, first affixed their names, after a clause had been inserted, declaring that they understood it as to its original meaning. A general bond was appended, and the Covenant in this form was circulated throughout the kingdom, with the authority of an Act of Council, requiring the subjects, in his majesty s name, to subscribe it. This attempt was a signal failure; for all the signatures that could be obtained to the “King's Bond,” as it was termed, was some 28,000, and 12,000 of these were from Aberdeen and the neighbourhood, and were procured through the influence of the Marquis of Huntly, who was a thorough-going Royalist, and was generally regarded as of Popish principles. In 1639, the General Assembly of the Church of Scotland enjoined the subscription of the Covenant ecclesiastically, and ordained that it should be engrossed in the records of the Church. The Parliament, in 1640, ratified the Covenant, and converted it into a standing law of the kingdom, and a test of admissibility to office. It was placed on the records with the other Acts of Parliament, and ordained to be publicly read at the opening of every WHAT IS THE DOCTRINE OF THE U. F. CHURCH. 565

Parliament before proceeding to business, and to be sworn by every member, upon pain of forfeiting his seat. All judges, magistrates, and other officers of the State, were required to swear and subscribe the Covenants before entering upon office. In the year 1649, the Estates of Parliament enacted that the king should, as a part of his coronation oath, declare his approval of the Covenants National and Solemn League, and his obligation to prosecute the ends thereof in his high office. Accordingly, Charles II, at his coronation at Scone, swore and subscribed the Covenant, though his life afterwards gave the fullest proof of his complicated perfidy and treachery. From this brief sketch, it plainly appears that the National Covenant is to be regarded, in the fullest sense of the phrase, as the federal deed of the nation. It was embodied in the Constitution, and became, in truth, an essential part of it. At the time, it was everywhere regarded as the Magna Charta, of the civil and religious liberties of Scotland. Its influence was by no means confined to that kingdom. It restrained the power of the sovereign within constitutional limits, and taught the people just views of their rights and liberties. The English patriots adopted it as the basis of the Solemn League and Covenant, and it served to unite the hearts and concentrate the efforts of the friends of liberty: it originated the excellent measures of the Long Parliament, and was, in truth, the ground work of the Second Reformation, the influence of which will yet be felt in Britain and other lands, in the future revival and triumph of evangelical religion and Scriptural liberty. A celebrated French statesman and historian says of the Westminster Assembly, which was directed in its measures by the Covenant – “It founded the power of the Commons, and caused English society to take a wide step from the monstrous inequality of the feudal system.” Dr. Smyth of Charleston has ably shown that “the principal parts of the American Declaration of Independence were taken from the articles of the Covenant of our forefathers.” So that the two greatest nations in the world, where true religion and civil liberty are most flourishing, are

indebted to the National Covenant of Scotland for all that constitutes the chief elements of their greatness and prosperity. The Covenant was taken by Charles II, before the Scottish Commissioners at Spey, and afterwards at his coronation, at the close of the memorable period of the Second Reformation. This took place in close connection with the abolition of patronage in the Church, as a Popish usage and an intolerable yoke – the renewed approval of the Second Book of Discipline – and the passing of the “Act of Classes,” by which irreligious men were excluded from places of power and trust, and the aim of which was, in the words of an excellent historian, “the construction of what the world has never yet seen – a Christian Government, composed of men whose ruling principle should be “to fear God and honour the king.” We may refer to this more particularly hereafter, in connection with the history of the Solemn League and Covenant. Meanwhile, we may gather from this narrative that the National Covenant has been eminently owned of God, as an instrument of unspeakable benefit to the Church and nation, and that its faithful renewal at different periods has been accompanied by evident and manifold tokens of Divine favour and blessing.

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FORMULA OF “UNITED FREE CHURCH.” (QUESTION. 2. – Do you sincerely own and believe the doctrine of this Church, set forth in the Confession of Faith, approved by Acts of General Synods and Assemblies; do 566 WHAT IS THE DOCTRINE OF THE U. F. CHURCH.

you acknowledge the said doctrine as expressing the sense in which you understand the holy Scriptures; and will you constantly maintain and defend the same, and the purity of worship in accordance therewith? ) At a time when the Free Church of Scotland is denounced as having no Free Gospel to offer, and pulpits ring with accusations, which the daily press characterises as “malevolent,” it is only fair that the people should understand what it is that the United Free Church is teaching and what its members have to support. The Free Church has ever held “the whole doctrine of the Confession of Faith as heretofore understood, . . . .” declared to be “in nothing contrary to the Word of God.” The United Free Church's standard is now the undefined “doctrine of the Church,” which may be altered from time to time in the General Assembly, and each Minister may judge for himself “as to the sense in which he understands the Holy Scriptures.” Dr. Rainy now claims that this new Church of 1900 is “the Church of God,” and that it is “a Supernatural Society created by our Lord Jesus Christ.” Let us examine this extravagant claim. The theology of a church is made in its Colleges, and we take the late Professor W. Gray Elmslie's explanation of the process from the “Expositor” for 1888, page 33:– “They come up these young men, as a rule from religious homes, with a warm-hearted zeal for the salvation of souls and with very definite doctrinal notions. . . . The Professor [Dr. A. B. Davidson] begins his lecture, the subject is some Messianic psalm or prophecy, with a fixed and well known traditional interpretation. With measured movements the speaker traces the outlines, and erects over us the customary habitation of

our thought, presently there is a change of manner . . . . He proceeds to subject the structure to practical use. Suddenly we wake up to find how narrow and contracted are its dimensions, how clumsy, how artificial, how dark, dismal, and forbidding its atmosphere . . . . The fabric is assailed with a stream of suggestions, subtle and disintegrating as chemical solvents . . . . The ancestral mansion of our faith trembles to its foundation, the walls one by one fall in, and the whole edifice crumbles to ruins . . . . But presently, when the dust cleared away and our eyes could see truly, we discovered it was not ruin but emancipation . . . . Looking back, we see through a halo the man who brought us out of the ignorance and miry clay of prejudice, and set our feet on a rock and established our goings.” Such is the method. Now for some of the results. Dr. Ross Taylor, when Moderator, said:– “The fact remains that a restless, uneasy, uncertain, feeling in regard to religious truth is abroad . . . . The whole trouble had arisen from a mistaken assumption, that the opening chapter of Genesis was meant to be an authoritative account of the method and order of the creative work – it is not prose but poetry, the great Creation Hymn;” and that “Evolution holds on its way with upward impulse and beneficent result.” Professor Denny, in “Studies in Theology,” says: – “Even the myth in which the beginnings of human life are represented . . . . The plain truth – and we have no reason to hide it – is, we do not know the beginnings of man's life, of his history, of his sin; we do not know them historically on historical evidence, and we should be content to let them remain in the dark till science throws what light it can on them.” The Rev., now Professor, Martin, as reported in a lecture on “The Psalm, thereby

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directly contradicting our Lord; see “Expositor,” 1896, “David's Son and David's Lord.” Principal Salmond, on “ The Christian Doctrine of Immortality,” arguing that the Hebrews had no expectation of a future life, says: – “So far from the Old Testament having pre-eminence, the advantage might seem to be on the side of the ethnic faiths, . . . we shall see . . . at what point Christianity took up the ethnic theory.” – Page 8. See also pages 211 and 328. Testimony from the Mission Field – “The Christian” (London: Morgan & Scott) published a letter from a missionary in India, pointing out the absolute inability of missionaries to reason with Moslems from the positions of the Higher Critics. This missionary, after recounting the difficulties he had experienced owing to the Higher Critic teaching introduced at home, concluded with these words:– “I say frankly that if I believed the teaching of Professor Smith and his school to be true, I should cease to be a missionary tomorrow. I could not possibly feel that I had any message to give to either Mussulman or Hindu; for the message is the revelation of God, and it is the revelation recorded in the Bible.” – Lecture by Rev. Dr. Kerr, “The Higher Criticism – Disastrous Results.” Page 20. The above is only one sample out of many available. Further, the New Church in practical politics “as one of its most distinctive principles” stands pledged to Voluntaryism, as to “the unscripturalness and injustice of civil

establishments of religion,” and that “it is not within the province of civil government to provide for the religious instruction of the subject,” either young or old. The practical question is not as to the Confession of Faith, but as to the very Word of God itself. Can you reconcile such teaching with our duty to the headship of Christ over the Nation, as well as over His own Church, based as these are on the infallible Word of the ever living and true God? It must be the Bible, the whole Bible, and nothing but the Bible – or we have no Bible at all to set before our children. “Choose you this day whom ye will serve.” “As for me and my house we will serve the Lord.”

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GEELONG. – The fortnightly Tuesday evening meetings for young people especially have been fairly well attended. The minister has delivered short essays on such subjects as John Knox' Life, John Knox' Principles, the Second Reformation, Augustine of Hippo, the Gunpowder Plot, and the Massacre of St. Bartholomew. DRYSDALE. – Death has thinned this congregation during past years. The latest loss is that of Mrs. James Brown, who departed on 28th Nov., after about 3 years of failing health, aged 72. By her death the church has lost a devout, benevolent, and faithful member, one who was tenderly concerned for its welfare, and who manifested much affectionate attachment to its principles. Often was it her request to be remembered at the throne of grace, whilst exhibiting the longings of earnest reverent piety, 570 FREE PRESBYTERIAN INTELLIGENCE.

HAMILTON AND BRANXHOLME. – The Rev. William McDonald, of St. George's Free Church, Sydney, paid a visit to this State last month, in order to dispense the sacrament of the Lord's supper to his former congregation at Hamilton and Branxholme. Before he reached his destination, he preached at Donnybrook, Geelong, Drysdale and Durham Lead, and at Digby and Wallace Dale on Tuesday and Thursday intervening between the Hamilton and Branxholme communions. Preparatory services were held at Hamilton on Friday morning and evening, and on Saturday at 2: 30 p.m. On Sabbath the 22nd, the sacrament of the Lord's Supper was dispensed, the texts being:– action sermon, 1 Tim. 1: 15, – “This is a faithful saying,” &c; pre-communion address, Song of Sol. 2: 8, – “It is the voice of my beloved,” &c; post communion address, Ps. 16: 10, 11, – “For thou wilt not leave my soul in hell,” &c: and the closing address, 2 Tim. 1: 12, – “I know whom I have believed,” &c. In the evening the text was Col. 3: 16, – “Psalms and hymns and spiritual songs.” The thanksgiving sermon was preached on Monday, from Phil. 2: 5, – “Let this mind be in you, which was also in Christ.” Notwithstanding that shearing operations were going on, and an epidemic of measles prevalent, prostrating some in almost every house, the attendance, especially on Sabbath was very fair. Some had come a distance of over twenty miles. It was refreshing to see four who had been adherents during the late minister's pastorate, confessing their faith publicly in Immanuel. Preparatory services were held in Branxholme on Friday and Saturday at 1130 a. m.,

and on Sabbath, 29th, the church was fairly full, though the weather was bitterly cold and inclement, some having come long distances in order to be present at the New Testament passover. The texts were action sermon, Matt. 27: 51, – “The rent veil;” pre-communion address, Heb. 3: 1, – “Consider the Apostle and High Priest,” &c.; post-communion address, 2 Cor. 5: 14, – “For the love of Christ constraineth us;” closing address, Ex. 14: 15, – “Speak unto the children of Israel that they go forward;” evening: Ezekiel 33: 5, – “But he that taketh warning shall deliver his soul.” On Monday the wind was high, and the rain came down in torrents, yet a number braved the elements, though they had to travel a number of miles. The text was Ps. 126: 6, – “He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.” It was pleasing to see that a wave of temporal prosperity was passing over the district, and at the same time, it was felt that “trembling” should be joined to “rejoicing,” and especially in the absence of the public means of grace; lest it should prove to them, as to God's ancient people, of whom it is said, “But Jeshuran waxed fat, and kicked. . . . then he forsook God who made him, and lightly esteemed the Rock of his salvation.” The whole charge forms a good field for a man of zeal and energy, who would, we know, meet with great kindness and receive adequate support. It was refreshing and encouraging to find that the most spiritually minded of the people “could not let out of their mind” a young man now in the north of Ireland, and who is expected to visit this State early next year as a licentiate. May he be inclined, to respond to the cry – “Come over and help us:” then shall we rejoice that another has taken in hand a field in the cultivation of which the visiting minister spent the best years of his life. SUPPLIES BY F. P. MINISTER OF GEELONG. – Melbourne services have been maintained as before, the attendance not waning in number notwithstanding the losses during past years by deaths and removals. At Meredith and Gheringhap the meetings have been once in 2 months instead of as before monthly, owing to a reduced train service which takes as much time from FREE PRESBYTERIAN INTELLIGENCE. 571

the minister as the monthly service before. Camperdown has had a monthly service on moonlight Friday evenings, the attendance being always encouraging. Since the Rev. W. McDonald's visit, Hamilton and Branxholme had service on the 6th and 7th Dec. respectively. It is very desirable that the friends of the Church in both these places should bestir themselves and put their buildings in good order, They have no minister to support, and supplies have cost them little, often much less than the expense of giving them. It should be easy now to at least keep the churches in repair. The church at Hamilton has been half re-roofed to prevent the leakage which was serious and which disfigured the inside, at no cost to the people. The rent received from the manse paid the cost of it, and also has sufficed, it is reported by the secretary, to meet an overdraft by the bank caused by the failure of some adherents to fulfil their obligations. In hope of getting another minister it behoves us that everything should be clear and clean. True friends of a cause which is so good would not like the application to them of the Lord's charge against lukewarm Israelites by the prophet Haggai: “Is it time for you, O ye, to dwell in your cieled houses, and this house lie waste?” May God give His professed people “a mind to work.” DURHAM LEAD. – A leal-hearted member of the Church, Mr. Robert Wylie, was called away on the 8th current, at the age of 69. For many years he took much active interest in the

Church at this place, and was always a reliable friend of the cause. For some time his health had caused much concern; but his widow and family express thankfulness that his illness was without pain latterly, and report that he was sustained by the hope of a glorious resurrection. MORPHETT VALE, SOUTH AUSTRALIA. – The Communion was on 5th Nov., after preparation on Friday before by sermon on 2 Cor. 12: 9, by the minister, Rev. J. S. Mcpherson – “My grace is sufficient for thee.” The action sermon was from John 21: 12 – “Jesus saith unto them, Come and dine:” and the post-communion address from John 21: 17 – “Lovest thou Me? Feed My sheep.” There were 53 communicants present. More than usual attended the thanksgiving next day. – Mrs. John Short died early last month aged 86, having been bedridden for 3 or 4 years. She was “longing to go.” As a member her attendance on ordinances was most exemplary. Though 3 miles distant, morning and night, wet or fine she occupied her seat in the house of God, except when ill or away from home. A granddaughter, Miss Annie Perry, aged 23, pre-deceased her by a few months, having died of consumption, “trusting in the Lord Jesus.” She was one of the last four admitted to the church in the Rev. J. Benny's last years' ministry. By the death of Mr. Charles Sprigg, at an earlier date, who had been a deacon for many years, but had resigned owing to ill-health, the roll has had 3 names erased within about a year. REV. W. R. BUTTROSE. – The Adelaide congregation have suffered the loss of their minister's pulpit services for nearly a year owing to an affection of the throat referred to in a previous issue. He has lately returned from a voyage to Colombo, provided kindly for him by his congregation: and it is hoped that benefit has resulted.

–––––––––––––––––––– THE S. A. GOVERNOR ON BIBLE READING.

“The essence of children's lives and their future use in the world is their knowledge of the Bible. It is a subject very near to my heart, but my lips are officially sealed, and I cannot refer to it more. But if the children cannot get the Bible anywhere else they can get it in their own homes. I can give no better advice to parents than to gather their children around 572 FREE PRESBYTERIAN INTELLIGENCE.

them in their homes and read the Bible to them right through, not to pick out bits here and there, but to read it regularly without intermission. It is wonderful how the little ones will understand the connecting links and the thread of continuity, which runs through the Book from beginning to end. Unless the Bible, is read in this way, I don't think anybody can properly appreciate it. There are parts more beautiful to our imagination than others, and parts more difficult to understand, but unless we study it as a whole we shall never understand the fullest beauty of the story, its continuity, and its logic. – His Excellency the Governor, Sir George Le Hunte, at the meeting of the British and Foreign Bible Society, in Adelaide.

––––––––––––––––––– NEW FREE PRESBYTERIAN CHURCH, RAYMOND TERRACE, N. S. W. – The opening ceremony of the new edifice recently constructed on the site of the old Free Presbyterian Church in Adelaide Street, was hold on Wednesday, 29th Nov., by the Rev. W. McDonald, Moderator of the Synod of Eastern Australia. There was a large attendance of Presbyterians, and a good sprinkling of those of other Protestant denominations. After singing Psalm 100, and prayer offered by the Rev. W. McDonald; the Rev. W. N. Wilson,

the acting minister, asked Mr. McDonald to address the audience, who said he was pleased and interested in being present on such an auspicious occasion as the opening of a new church, which was always an interesting event, since it showed a deep desire to advance the cause of Christ. They did not believe in dedicating and consecrating a church, as other bodies did, because they held that a church should be a house of God, for worship only, and when it was applied to other purposes there was always the danger that the mind would centre upon the doings in the building rather than upon the worship of God, and their desire was that no mental attraction should interfere with that. The real meaning of church was God's people. The denomination to which he and they belonged was the broadest in Christendom because it held to the greatest number of Divine truths, accepting the Bible as a revelation from God from Genesis to Revelation. He congratulated the people on their zeal and energy in building the church, and hoped that same zeal and energy would still characterise and inflame them in the service of God. He also congratulated Mr. Wilson, whom he had not known very long, on what had been accomplished. He had heard that gentlemen referred to by everyone as a most consistent Christian man. There were some people, he said, who would not shed a tear if the Synod of Eastern Australia were to go out of existence, but they were one of the oldest denominations in the Commonwealth, which came into existence on October 10th, 1846, when the Rev. W. McIntyre, M. A., in Maitland, advocated the principles they held, and which were time honoured, the supreme standard of the church being the Old and New Testaments, which they hold to be verbally inspired, and therefore infallible. We had an infallible guide in Christ, who endorsed the Old Testament, and promised the Holy Spirit to the Apostles to lead them into all truth. Their confession of faith was drawn up by the Westminster divines, and was ratified as the national faith throughout England, Ireland, and Scotland by the Parliament; they were not therefore dissenters. The only head of the church they recognised was the Lord Jesus Christ; He was the supreme Head of the Commonwealth and of all nations and peoples, and King of kings and Lord of lords. Other Presbyterian Churches had changed their standards several times, but the Free Church had not, and could not accept the others' standard. It was said that they should be up to date, but we should stand steadfast in the good old way, the way of the apostles, the martyrs, and our forefathers, because God's FREE PRESBYTERIAN INTELLIGENCE. 573

revelation was for all time. They believed in the Scriptural regulation of their service as defined by John Knox. He exhorted them to constantly attend the church as the house of God, and concluded by saying the Free Church was not going out of existence in this district, or in the State or Commonwealth. After singing the 121st Psalm, the Rev. W. N. Wilson delivered a very interesting discourse from the 6th chap. 16th v. of Ezra, and during his remarks said that though they had a new church they were not going to have a new religion, or introduce any new fashion, but they were going to worship in the same old way. During 400 years they had not seen any reason to depart from the principles laid down by John Knox's able advocacy, and he was the greatest reformer in Scotland. They should consider it a great privilege allowed by God that they were able to erect the church. They had few enemies, and they had there that day people of other churches. They were all, he hoped, agreed as to fundamental principles, and he hoped some day to see a national church. He referred to the labour given by the Building Committee, and to the free work done by the architect (Mr. Campbell), and also

the contractor's (Mr. C. Boots) faithful discharge of his contract, which had really adorned the work of the architect. He thought they would all be richer for their assistance. Where churches are going to decay it showed the spirit of the Christian religion to be at a very going ebb, but that was not so here. He was glad to see the Rev. G. Reeve present, with whom he went to Sabbath School when Mr. Reeve's father was superintendent. They should remember that the Methodists gave them the use of their churches during the time of the disruption. He asked Mr. Reeve to say a few words, but before doing so read a letter of good wishes, from the Rev. Charles Bice. Rev. G. Reeve said that he congratulated the people on the erection of the church, for that meant also the erection of men. He gave numerous scriptural illustrations of the necessity for the worship of God, whereby the true spirit of God may be imparted. If we were spiritually right with God we could help to save others. In passing, he mentioned that in New York city in one tenement of 47 children, not one of them knew what the name of Jesus Christ was. There were millions who had never heard it, and what were they doing to speed the word. Mission work should be undertaken, for it showed a living church. – Votes of thanks were passed to the visiting ministers, the building committee, architect, contractor, and to the ladies for providing refreshments in the church grounds. The building is neatly and substantially built of wood and iron, at the cost of £226. Before the opening only £31. was needed to clear this; and this debt was reduced by £10 1s. collected that day. The following Sabbath Mr. McDonald preached to a large congregation. EAST MAITLAND. – The Church here was sold at auction by the mortgagees a few months ago; but it is gratifying to report that a staunch member residing at Raymond Terrace, Mr. Samuel McQueen, senr. purchased it, and is willing to let the congregation have it at cost price, and to help them also with a donation. He has also spent £25 in repairing it. It is hoped that the friends there, few though they be, will obtain it. Many will warmly thank Mr. McQueen, for his generosity and fidelity to the Free Church cause, in preventing the loss of this building to the denomination. MACLEAN. – In the Lord's good providence, the Rev. D. McInnes, resumed his loved work by preaching once on the Lord's Day, some time before his medical adviser suggested that he might; and he has since so much improved in health that he has taken 2 services on the Sabbath. 574 NEW POETRY.

That the Lord Who bringeth low and Who raiseth up again may be graciously pleased to increase and maintain this earnest minister's strength will be the prayer of many. “Thy God commands thy strength.” BRUSHGROVE. – That the Rev. W. Scott, is again preaching, after his life was all but despaired of, and this not for the first time, will be pleasant tidings also to our readers. His prostration at the same time when the Rev. D. McInnes was so seriously ill, occasioned great concern to many. When the Lord's servants are disabled, and their services are felt to be peculiarly needed, where the labourers are few, it is unusually solemnizing. That the Lord has restored them both in a measure is a mercy to be acknowledged. Mr. Scott, on a recent Sabbath, resumed his pulpit ministrations by preaching from Acts 27: 20 – “When neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away.” Both ministers can say, “The Lord hath chastised me sore; but He hath not given me over unto death.”

––––––––––– ––––NEW POETRY––––

Attention is directed to the following poem by a correspondent in T.P.'s Weekly. So far as he was aware, it had not previously appeared in print. The author, an artist, whose name is not given, died in early manhood:– –MAN–

Spark of Infinity! │ Deity bled for thee! Germ of Divinity! │ Pitied thee, pled for thee! Fire of Prometheus, shrouded in clay; │ Proffered His treasures eternal in vain. Doomed to mortality, │ Bulk of humanity, Prey to fatality, │ Cursed with insanity, Child of eternity, worm of a day; │ Trample all offers of grace with disdain; Mind which can compass the stars │ Thinking it wiser their God defy– with its span; │ Shrouded in dark degradation to die! Creature of mystery! marvellous Man! │ │ Arch o'er immensity, Moulded in purity, │ Thronged to intensity, Quenched in obscurity, │ O'er the vast myriads of wanderers sweep Tossed like a waif o'er Time's turbu- │ Endless their numbers, lent sea; │ For death never slumbers; Heir of Salvation │ Oh! 'tis a sight at which angels must weep. – Or dark condemnation; │ Whence are ye flying, dark atoms of Destined an Angel or Demon to be; │ clay? – Ask the poor wanderers and Eagle! whose pinions might gleam in │ what can they say? the sun – Grovelling in mire which │ A reptile would shun. │ When shall this mystery │ Shrouding man's history Heart, with a vacancy │ Burst like a flash on our wondering gaze? – Nothing can satisfy, │ Cut from its centre sun, Filled with some pitiful bauble or toy; │ Can the lost planet run Pleased by variety, │ Back to its orbit in splendour to blaze? Palled by satiety; │ Silence, rash mortal! this sentence Groping for happiness, yearning for joy; │ indite: “Shall not the Judge of Creation Steeped in iniquity, folly and pride, │ do right? Thrusting its Monarch and Maker aside. │ WHAT OUR NEIGHBOURS SAY ABOUT PSALMS AND HYMNS. 575

WHAT OUR NEIGHBOURS SAY ABOUT PSALMS AND HYMNS. Some years ago, by request, I published a sermon on “Seven Reasons Why Psalm Singers Sing Psalms.” The second edition was soon sold out. Many people wanted to know the reasons why some other people did not love the old paths. I received many kind letters – some from my hymn singing brethren. The interest in the “Songs of the Ages” is by no means dead in the denominations of God's people. As to their place in worship, God's people do not understand alike. Will you listen for a little season to our neighbours, while they tell us what they believe concerning the inspired and the uninspired songs: Gehast of Germany said: “The Psalter is the deep sea, in which are His most costly pearls. It is a Paradise bearing the most delicious fruits and flowers.”

Lamertine said: “The book of Psalms is a vase of perfume broken on the steps of the Temple, and shedding abroad its odours to the heart of humanity.” Rev. C. H. Spurgeon, of precious memory, commenting on Psalm one hundred and third, said: “Assuredly those songs which are suggested, not by our fallible reasoning and imperfect observation, but by unerring inspiration, should, more than any other, arouse all our consecrated powers.” Dr. Clark, of Belfast, said: “I never found a compilation of hymns which I could pronounce free from serious doctrinal errors.” A few years ago, I read a report of two evening services held by Dr. Kittredge, in his own church (Presbyterian), and in those services he took exception five times to the hymns he was using. Once “because its sentiment was objectionable,” and again “because the sentiment is an insult to God, and at variance with the teachings of His Word.” Dr. James H. Brooks, of the Presbyterian Church, said, a few years ago, in the Truth: “It is difficult, in any ordinary hymn-book, to find a dozen hymns that are in accord with the Word of Christ, that teach the truth, that admonish scripturally, or that give utterance to the doctrine of grace, in opposition to the doctrine of legalism . . . ; or look again at the hymns concerning the Holy Spirit. There is scarcely one that recognizes his abiding presence with the believer.” A few years ago two ministers of the Protestant Methodist Church, spent a Sabbath with me. They were good preachers of Jesus Christ: One of them said to me: “Brother, you have the advantage of us in songs. We have the worst lot of trash you ever saw.” The other man said: “I hope the time will come when our church will be using the Bible hymn-book. We are not satisfied with our songs.” Rev. Scott L. Hershey, Ph. D., preacher, writer and lecturer in the Presbyterian Church, said, in the Gospel Illustrator, 1888: “There are upwards of 8,000 different hymns in the American Church hymn-books alone; nor does this list include such books as its popular Moody and Sankey collection. It would be a work of grace, if at least 7,000 of these could be lost beyond recovery to our American Churches. Many of these are hard and cold, and many others unscriptural in teaching.” From the March and April numbers,1877, of the Methodist, a journal of the M. E. Church, I take a few sentences from one writer as follows: “The Psalms of the Bible express more fully than any other book the religious experience of believers. The righteousness of these songs is rounded out into completeness. We have more or less sympathy with that body of 576 CHURCH EXECUTIVE COMMISSION.

Presbyterians who refuse to sing any other songs than those of the Bible, for what an immense power is lost for want of their study and influence, and how pale and flimsy are our modern hymns by the side of these anthems of our God.” “The one thing that cannot be dispensed with in any hymns, to be sung by a congregation, is the moral and holy character and law of God. This is the key-note of the Psalms.” I ask you now to hear our beloved brother, Dr. T. L. Cuyler, of the Presbyterian Church, bear testimony to the Psalms – listen: “When we come to the book of Psalms, we seem to leave the world and enter into the Temple of Jehovah. The gates open

before us and we hear the solemn voices issuing forth. “How amiable are thy tabernacles, O Lord of Hosts.” At one time we are lifted into adoring rapture as we hear the voices of inspiration chanting forth. “The heavens declare the glory of God and the firmament showeth his handiwork.” Then the mighty roll of triumphant anthems shake the arches, “Oh sing unto the Lord a new song, for he hath done marvellous things his right hand and his holy arm hath gotten him the victory.” All that can alarm the wicked, revive the penitent, console the afflicted and elevate the saint, are to be found in this marvellous and comprehensive book of Psalms.” I think, dear reader, that now having listened to some of our friends, who use in worship other songs than those found in the Bible hymn-book, you will thank God for the pure “Songs of Ages,” and you will want to join the great company that will be at the coming conventions and bear testimony to the superiority of these perfect songs over all others, in the worship of God. These conventions should have a large representation from our young people. After you return home, you will say, Well, the old songs are the new songs – the sweetest songs – the perfect songs – the songs that make us like unto Christ. – Rev L. N. Lafferty, D. D., in Christian Instructor.

––––––––––––––––––––– CHURCH EXECUTIVE COMMISSION.

The Executive Commission appointed by Parliament to settle the Church question in Scotland had a meeting in Edinburgh on 16th, Oct. with representatives of the contending Churches. The conference was held in the Board-Room of the Merchant Company. The Commissioners met first at half-past eleven o'clock, there being present the Earl of Elgin, Lord Kinnear, Sir Ralph Anstruther, Sir Charles Logan, and Sir Thomas Gibson-Carmichael. An hour later the Church representatives arrived. Representing the United Free Church were Principal Rainy, Dr. Henderson, Crieff; Mr. Stuart Fraser, W.S.; Mr. Johnston, of Wright, Johnston, and Mackenzie, writers, Glasgow; and Mr. Dalmahoy, of Cowan & Dalmahoy, W.S. The Free Church, representatives were Principal McCulloch, Rev. J. Kennedy Cameron, Mr. Hay Thorburn, Mr. Archibald MacNeilage, and Mr. James Simpson; of Simpson & Marwick, W.S., the law agents. The proceedings were in private. The main question which the Commissioners will have to tackle is that of possession of the College, offices, and Assembly Hall on the Mound. As for congregational property, it is stated that the United Free Church admit some 63 cases, while the Free Church have withdrawn claims to 34. There are thus some 50 churches and manses in dispute, upon which evidence, largely of a statistical nature, will be sought. Two cases upon which compromise has not been affected are Dingwall and Stornoway. At CHURCH OF (SCOTLAND) ACT, 1905. 577

the close of the conference, which lasted an hour and a half, the following official statement was supplied to the press:– A meeting of the Commission was held today for the purpose of communicating to the representatives of the Free Church and the United Free Church the method of procedure to be adopted by the Commissioners. Statements will be lodged by the Churches on the various heads under which the general property can be divided. On any question of principle arising on the statements lodged as to which there is a material difference of opinion, counsel will be heard by the Commissioners, whose meeting will not be open to the public.

Arrangements were discussed for the lodging of statements of the kind referred to under several heads. With regard to congregational property, the Commissioners indicated the nature of lists required by them, and intimated that these must be lodged within a fortnight. This the agents undertook to do. The completed lists will show the number of contested cases, and statements regarding these will be lodged. If evidence is required to be obtained by local inquiry, it will be taken by an Assistant Commissioner, but questions of principle may emerge, which will have to be argued by counsel before the Commissioners. The power conferred upon the Commissioners to “make interim orders having temporary effect” will be exercised on application made through the authorised agents of the Churches, to whom all communications should be addressed by local representatives. The Commissioners adjourned to wait the lodging of statements. – Northern Chronicle.

–––––––––––––––––– THE CHURCHES (SCOTLAND) ACT, 1905.

In last issue of this magazine the intention was expressed that this Bill would be more fully treated in this issue. That it was passed in the interests of the defeated United Free Church it is needless to say. That body had everything and the Free Church nothing to gain by it. It is not surprising that the Unionists are thankful for it, even if it be not all they wish. The latter feel that they are obliged to submit. The United Church, being so large, possessed the power of her numerous electors to influence members of Parliament to recover for her, in a great measure, what she lost by her breach of trust. Her leaders blamed the Free Church for answering their illegal summons to quit their churches and manses, by an appeal to law as to which body was the rightful owner: but they seemed to think it right enough to get a law made to overrule the legal decision of the highest judicial tribunal of the nation in their interests. That the Bill interferes with the law of trusts is clear; because it is not intended to deal with the property which the Free Church cannot manage; and whilst promising to provide equitably for the Free Church, it treats both parties as if entitled to share the property. True, this condemns the Unionists who would have taken the whole but for the civil law, and who stoutly refused even the second or alternative plea of the Free Church for a proportion of the property. Had Dr. Rainy and his party agreed to this, there would have been, it is believed, no appeal to the civil court by the Free Church, and many unseemly conflicts would doubtless have been saved. The Duke of Argyle in a letter to the London Times, when the Bill, was proposed, held that the Free Church should have time to discover how much of the property she could use. This however she has not had. It would not suit Dr. Rainy's party to wait for this. There is no telling how many of his followers have been strengthened in their fidelity to the union by the hope of parliamentary interference in their favour. Their devotion has been greatly praised, by their leaders. 578 CHURCH OF (SCOTLAND) ACT, 1905

It has been paraded as if it were a suffering for the sake of righteousness. Yet it would puzzle their political leader with all his subtlety to show what Scriptural principle does the United Free Church maintain which the Disruption Free Church did not; whilst it is easy to show Scriptural principles ignored, and even renounced, by that Church which were prominent in the Disruption testimony and practices. The Free Church has all along expressed willingness to give up whatever funds or property should be beyond her power to use. Lords Robertson and Wemyss tried to get the Bill so amended when before the House

of Lords as to deal only with the portion which the Free Church could not manage, so that no ill precedent might be given for violating the law of trusts, but failed. The Lord Chancellor spoke not in the House on the Bill; but gave a look of great indignation to Lord Overtoun, the special pleader for, and an elder of, the United F. Church, when he in the usual style of the defeated unionists condemned the judgment. Yet what did that judgment mean? The English Churchman referring to it, says, “The House of Lords has decided, and, we think, justly, that a trustee cannot divest himself of his obligation to maintain the fundamental principles of his trust estate.” The opponents of the Bill projected on behalf of the large body held no brief for the Free Church. Their opposition was based on the principle that trusts should not be violated. So weak indeed was the Free Church in Parliament that the Premier noted it by stating that no one seemed to have that Church in his special care. It was otherwise with the United Free Church. And as an instance of the unseemly methods which her friends were ready to employ, the Free Church Record complains that they actually sought to influence Romanist members to vote for their Bill by drawing their attention to Free Churchmen's testimonies against popery! Lord Wemyss warned the House that as the Bill stood (and as it was passed) it would supply a dangerous precedent which Socialists, should they get the power, could make use of. For if a Church be deprived by a Parliamentary bill of what a Commission decides it is unable to use, and another Church get, because of their great number of adherents, the chief part of property which the law declared them to have no title to; a Socialist Government might divide the riches of the wealthy among the people, on the same ground, viz: that those who were legally entitled to what they had could not use it. The warning was not taken seriously in the House; but it is significant that a leading Socialist in this State of Victoria has already referred to the Bill as an encouragement to his party. No doubt if the Free Church was large enough to fulfil the trust the Government would not have interfered. And however the Unionists may complain of “the monstrous injustice” of losing property which their changed creed rendered them unable to fulfil the trusts of, the fact remains that they would be left to whine over their self-caused disaster like many other defeated litigants, had the Free Church been strong enough. At the same time the numerical influence of the unionists has produced this Bill. This same influence, with their leaders' activity, had weight in making the Bill more favourable to them when passed than it was originally. As an instance of this, at first it was proposed that where a fourth of a congregation adhered to the Free Church at the time of the union in 1900, the Church should belong to the Free. The unionists held that this was too liberal to the Church which was entitled by law to the whole, and it was altered to one-third. It was also proposed that the Churches receive a lump sum, and be allowed to allot it to the different funds; but the unionists complained that this would mean a breach of trust: so the Bill was amended. It was somewhat amusing, though in keeping with unionist policy generally, that the very party who lost their case owing to breach of trust, and who were angry at the judges for deciding against them on this very ground, cried out CHURCH OF (SCOTLAND) ACT, 1905. 579

against something which did not suit them as a breach of trust! Moreover that same party who passionately urged that the spiritual independence of their Church was invaded by the law which required them to use property for the purposes for which it was given or surrender it, objected when the Bill as at first drawn out, provided for liberty to the Churches to administer the funds as they should deem best! Were unionists ever noted for maintaining a distinctive

principle when money would be lost by doing so? The Bill contains 5 clauses. The first appoints 5 Commissioners, whose decisions are not to be appealed against. These are the Earl of Elgin, chairman; Lord Kinnear; Sir Ralph Anstruther (who were the members of the Royal Commission); Sir Thomas Gibson-Carmichael; and Sir Charles B. Logan. The second secures to the Free Church all the buildings in which one third of the congregation adhered to that Church at the time of the union in 1900. The third provides for the support of settled ministers and other preachers from the Sustentation, Home Mission, and Highland and Islands Funds. The fourth makes provision for aged and infirm ministers out of the Aged and Infirm Minister's Fund; for Widows out of the Widow's Fund; and for students out of the College and Bursary Fund. The fifth clause is in the interest of the ritualistic and rationalistic party in the Established Church of Scotland. It gives State authority to that Church to alter the formula of subscription to the Confession of Faith. It will relieve the consciences of her unsound ministers and other office-bearers: although their consciences were not very tender if they could sign such a venerable and Scriptural Confession and not believe all its doctrines. Political shrewdness was credited to the Government in tacking this clause to a Bill with which Established Church interests had nothing to do. Yet perhaps it could be replied to this, that if the United Free Church should be allowed to change her creed and use property in supporting it given for another purpose, the National Church has as good right to the same liberty. And so the religious decadence of these peril times goes on at hastened speed. The Free Presbyterian Church of Scotland presented a faithful and vigorous protest to Parliament against the clause. But of course it did not check the measure. Too truly did the late Duke of Argyle declare that no arguments based on the Bible had weight in the British Parliament. Lord Rosebery said that this Bill received the acceptance of the United Free Church, and the submission of the Free Church. The Free Church has ground for anxiety. Three of the Commissioners, in their report as the Royal Commission, suggested that the Assembly Hall and the New College should be given to the United Free Church. and provision be made to supply the Free Church with other buildings. If this be done it will be a grievous wrong. To excuse it because they are too large for her requirements ignores what she may yet require. Besides. the U. F. Church has more room than she needs in the 2 other Colleges left in her possession, though not hers according to the legal decision. Indeed it is said that one of the two she has now could contain all her students. The Free Church has several reasons for complaint, viz: she undertook the expensive appeal from court to court, whilst her opponents would not listen to her alternative proposal to share the property; she has now again to establish her claim to property already declared hers by the judgment of the highest legal tribunal of the nation; she may have to give up Churches won under that judgment before the Scottish courts since that owing to the stubbornness of the unionist party in putting every obstacle in her way; after being for 4 years deprived of her just rights by the covetousness of the unionists, she has again to plead for her rights before a Commission, 3 of whom have already pronounced their minds on the matter, one only having had legal training; whilst the fourth name is disapproved. Yet in her report she says, “Large discretionary powers are invested in the Commissioners. It is possible for them . . . . . to do justice in considerable 580 WAYSIDE NOTES.

measure to the Free Church. We are not to assume that the Commissioners will do otherwise.” Dr. Rainy has the reputation of being an astute ecclesiastical diplomatist, so far as his

skill has been shown in shielding heretics from discipline, whilst at the same holding himself not committed to their errors, and in his unionist propaganda, he has earned it. But the Victorian Unionists of 50 years ago excelled him in one respect. They took good care not to effect their union here till they had secured their property. By getting a Bill through Parliament in their interests they got title to property which the law of trusts would have denied them. But their covetousness was equal to that of the United Free Church of Scotland. For they tried to take the property from the ministers and congregations holding to their distinctive principles against the unfaithful union basis as well as keep what they were in possession of themselves. Thus they sought to “frame iniquity by a law.” which Scripture so heavily condemns, if robbery be iniquity. In Parliament the Free Church minority here was weak, although the ministers were nearly as numerous as the majority. But so emphatic was the opposition of members of the House against passing a law which would give a changing majority in a Church right to take away the property of a protesting minority – members belonging to other denominations, that the unionist party found it necessary to exempt from the operation of their Union Bill the churches and manses which were in the possession of those who were against a compromising union. Then they succeeded in getting their Bill passed which secured to them property which under the law was not theirs, but belonged to the Free Church. Had the Parliament of this State listened to the illegal claims of the union party, the Free Church would have lost everything for adhering to her position. Yet too commonly is unionism regarded as if it were another name for charity. A true Free Churchman, however, knows well that they who can take solemn vows lightly before God are apt to forget their moral duty to their neighbours. We long and pray for a Scriptural union – such a union that, like “wisdom is justified of her children.” J. S.

–––––––––––––– WAYSIDE NOTES.

WIDENING THE GATE. – At length the committee of 3 denominations in this State appointed to prepare a scheme for uniting Presbyterians, Congregationalists and Methodists have met with a difficulty. It was significant of the non Calvinistic character of the Presbyterian Declaratory Act when it was announced that the Arminians could accept it. And a great doctrinal change had certainly taken place, in some if not in all of these Churches, if the report given be correct, that there is no doctrinal difficulty to hinder union. Since that there has been a dispute as to a Scriptural fact; and that fact may be said to be at the very basis of the Christian creed. The Union committee are not as a whole so sure that the Lord Jesus was born of a virgin-mother as to require belief in that fact by any in the big Church which is to be an unsectarian house for the sects who may hold all the divergent opinions which keep them now apart as long as they bear the same name. In a sermon lately on “The Coming Church,” the Unitarian Dr Strong welcomes the growing signs of departure from orthodoxy in the above named Churches as indications that they are on the road to his advanced position; and particularly he instances the declaration of the Rev. George Tait, secretary of the union committee and clerk of the Victorian Presbyterian Assembly, that whilst he himself believes in the virgin birth of Christ, yet the evidence for it is not convincing. Dr. Strong had previously complained that if the Presbyterians had allowed the freedom regarding doctrine when he was a minister of it, which it does now, he need not have left it. In the new Church he may find room. It would suit him that the WAYSIDE NOTES. 581

virgin birth be left an open question. But to say that the Scriptural evidence for the virgin birth

of Christ was not convincing by one who yet professed to believe it, is a strange statement of a Presbyterian minister; and it is a sign of the times that he has so far not been called upon by the Church to account for it: yet it is published by him in a pamphlet. What does it mean? That he believes this on insufficient proof? And that the particular relation of it by two evangelists, confirmed by an apostle in Gal. 4: 4, predicted by the prophet Isaiah, and harmonizing with the Lord's promise of the Saviour in Eden do not constitute convincing evidence? RELIGIOUS AND CHARITY CONCERTS. – A too common practice in this day is that of drawing money for purposes of religion and charity by entertaining the people. It has grieved tender hearts to notice, even in such cases as those in which women have been widowed and children made fatherless by sudden calamities, that concerts secular, or sacred, or mixed, have been resorted to for the purpose of providing them with temporary support. How truly sympathetic people can enjoy a musical entertainment in such circumstances is not easy to understand. Besides, it seems that charity is in a low condition if such a method be needed to feed the hungry or clothe the naked, even when employed by worldly people. But we expect something better from Christian people. They should honour the word of God in all they do. There they find no warrant for musical and other devices which are too often now used in support of the Church and the poor. The motives of regard for the authority of God and of love to our fellow creatures should suffice to induce giving for these purposes as God has prospered us. The motive of entertainment is neither seemly nor Scriptural. Too much time is taken up in the preparations; too much of the proceeds often absorbed in expenses; levity, pride, and envy often fomented; and, in concerts called sacred, Scriptural passages are sung, unless we are greatly mistaken, as they were never meant to be, and bring the performers perilously near to a breaking of the third commandment. We cannot conceive that the apostles, who instituted officers to relieve them of ministering to the poor that they might give themselves more to the ministry of the Word, would get up oratorios, cantatas, or other entertainments for the relief of the poor, or for the cause of the Gospel. REVIVALS. – The Welsh religious movement has during the year occasioned much attention. Early in the year it was given as a moderate calculation that 35,000 persons had been converted. That there has been a great moral reformation it seems beyond question. It is very pleasing to hear that there has been an immense demand for Bibles; debts have been paid which were long owing; enemies have become friends; theatres and other places of amusement have lacked audiences, even football matches being give up; profanity has been displaced by religious talk; publicans, have lost their business; crime has so greatly decreased that courts of justice have had no cases; and Churches have been crowded. Yet on the other hand, there has been very little preaching of the Word. The meetings are conducted without order; one of the congregation commences a hymn, another offers a prayer, and another describes a religious experience. There is much singing and joy. But it would look more like a true revival, if the reports showed more conviction of sin, and preaching of, and attention to, sound truth. Yet though there be much to be desired, there is much that is morally pleasing and hopeful. A more recent revival still is reported in Norway; and chiefly under the leadership of a young man, as the Welsh is. Crowds gather to hear him. “His preaching is simple, practical, and popular, marked by deep conviction, tender sympathy, and burning zeal. His one subject is salvation by the atoning death and resurrection of Jesus and the Holy Spirit accompanies the Word with such power that souls are saved at every service it is said” 582 NOTICES.

AMERICAN PSALMODY CONFERENCE. – At Pittsburgh from Oct, 31st, to Nov. 2nd, and at

Chicago from Nov. 14th, to 16th, preparations were made for Psalmody conventions. The purpose is the same as that of the Conference held in Belfast, Ireland in 1902, vlz: to promote the use exclusively of inspired Psalms in Divine worship. AFRAID OF ROME. – Protestants who fear to offend Romanists, and who for this reason subscribe to their institutions, and even refuse to sign petitions against their movements towards the supremacy which they restlessly seek, are preparing a scourge for themselves. Our Commonwealth Parliament has added to its unwisdom in passing by a majority a resolution in favour of granting “Home Rule” to Ireland. No doubt Rome is greatly gratified that the son of a Methodist minister moved, and a quandom Presbyterian minister seconded, the resolution. Many are signing a petition to the King against it. But the fear of the Romish boycott by too many business men, the ignorance regarding Rome, and the lamentable indifference of these perilous times prevent many names from appearing on the petition which should be there. To be thus afraid of this foe of civil and religions liberty is to encourage further demands. Let Protestants remember the Lord's description of what He calls, “The Mystery of Iniquity.” Would that all Protestants were as strongly against Home Rule, as the celebrated writer, Mr. M. J. McCarthy, barrister, who is a Roman Catholic. As a patriotic Irishman he bewails the priests' influence as the cause of Southern Ireland's decline.

––––––––––––––––––– NOTICES.

SUBSCRIPTIONS RECEIVED SINCE LAST ISSUE. – Victoria. – Mrs. McInnes, Hotspur, £1., leaving 12/6 to credit. Mrs. J. Nicolson. Lord Clyde: Mrs. J. McPherson, Meredith; and Mr. J. Dunn, Branxholme, 5/- each to end of 1906. Mrs. McKay. Yarraville, 5/- for self for parcel Dec. issue, and 2/6 each for Messrs S. McKay, Providence, and Mrs. W. B. Scott, New Bedford, U.S.A., to Sept. 1906. Mr. Hugh Boyd, Leongatha. per Mr. McNaughton, 10/- to end of 1906, and 10/ - donation. Mr. J. McNaughton, Geelong, 1/- for 2 extra copies last issue. Mr. W. J. Reid, Geelong, for 8 copies for 1904, and 7 for 1905. £1 17 6, Mrs. Fraser, Macarthur, per Mr. Parkinson; Mrs. Bach, Geelong; Mrs. D. McAndrew, Geelong; Mrs. A. McPhail. Hawksburn; and Messrs. A. F. McRae, Buchan; A. McAulay, Brunswick; and A. McDonald, Rupanyup, 2/6 each, for 1905, Mr. J. Young. Geelong, 2/6 to June, 1906. Mr. M. McDonald, Congupna, 2/6 to Sept. 1906. Mrs. Wright, Hamilton, per Rev. W. McDonald, £1. for past years. Mr. D. McGilp, Minyip, one guinea to reduce magazine debit. Per Mr. S. McKay. 7/6 for Mr. J. McPherson, Beazley's Bridge to end of 1906. Mr. J. McLennan, Barwon Downs, 2/6 for 1906. Per Mr. D. Black, for Mrs. Cross, Charlton, 5/- to end of 1903. South Australia. – Per Rev. J. Benny, 2/6 each for Messrs. J. McLeod, W. Wilson, and T. Anderson. Morphett Vale, for 1905. Mr. P. J. Paterson, Border Town, 10/- to end of 1907. Mr. A. McLeod, Spalding, 5/- to end of 1908. New South Wales. – Per Rev. D. McInnes, 10/- for self for 4 copies. For 1905; £1 for Mr. D. Gillies, Grafton, being 15/- to credit at end of 1905; 5/- each for Mrs. McSwan, Woodford to end of 1906; Mr. J. McInnes, Ashby, to June 1907, and Mr. J. Cameron. Codrington, to end of 1907; and 2/6 each for Miss McDonald, Southgate, and Messrs. A. Anderson, Warregah, and D. Campbell, Chatsworth, for 1905, and Mr. A. McDonald, Warregah, for 1903. Mr. M. McRae, Riley's Hill. 5/- to end of 1905. Mr. E. Killen, Mt. McDonald. 2/6 per Mrs. Hamilton, to June 1906. Mr. B. McQueen, Junr. Tomago, 2/6 for 1905, and 7/6 donation. SPANISH MISSION. – Mrs. McKay, Yarraville 15/-; Mrs. Muir, Geelong, 5/-. FUTURE CONTRIBUTIONS BY THE REV. J. BENNY: – It will be very gratifying to our readers, as it is to the editor, to know that the Rev. James Benny, who completes his discourses on the Types of Scripture in this No., has very kindly offered (D.V.) to furnish for publication in future numbers of this magazine the sermons which he delivered during the last year of his fifty years' ministry at Morphett Vale, S. A. great has been the enjoyment and edification occasioned by the reading of the series now finished, according to testimonies received. It it with great pleasure that we accept our venerable contributor's offer, whilst warmly thanking him for his past very valued and regular support.

All communications for this magazine should be addressed to Rev. John Sinclair, F. P. Manse Geelong. ––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––

Printed and Published for Rev. J. Sinclair, Geelong, by W. A. Brown.

Vol. 6 No. 5

THE FREE CHURCH

QUARTERLY —―—–——―—–—

A MAGAZINE

FOR THE DEFENCE AND ADVOCACY OF SCRIPTURAL WORSHIP,

DOCTRINE, GOVERNMENT AND DISCIPLINE. –––––––––––––––––––––––––––––––––

(EDITED BY THE REV. JOHN SINCLAIR, GEELONG) –––––––––––––––––––––––––––––––––

M A R C H , 1 9 0 6 –––––––––––––––––––––––––––––––––

CONTENTS:– Page The Saints Walk … … … … … … 583 The Sin and Doom of Judas Iscariot … … … … 587 A Royal Recantation … … … … … … 593 Dr. Owen on Innovations in Worship … … … 595 The Psalms in Character Building … … … … 596 Was Christ Ever Mistaken … … … … … 597 Free Presbyterian Intelligence– Geelong … … … … … … 599 Drysdale … … … … … … 600 New South Wales … … … … … 602 A Peculiar Situation … … … … … … 604 Free Church Commission … … … … … 604 Meeting at Pilochry … … … … … … 605 First Allocation of Property … … … … … 607 The Baptism of Jesus … … … … … … 607 Notices … … … … … … … 608 –––––––––––––––––––––––

W. A. Brown, PRINTER, &c., GEELONG.

—————————————————— THE FREE CHURCH

QUARTERLY.

════════════════════════════════════════════════ VOL 6. No. 5] MARCH. 1906 [PRICE 2s. 6d: Yearly (Including Postage).

════════════════════════════════════════════════ THE SAINT'S WALK.

“Teach me thy way, O Lord: I will walk in thy truth; unite my heart to fear thy name.” Psalm 86: 11.

The life of a saint is compared to a walk in respect of his gradual progression and uniform perseverance. It is compared to a walk in respect of his gradual progression. He gets over the ground by steps. He goes from strength to strength, from faith to faith. Sometimes indeed he is so straitened that he can only creep; at other times so enlarged that he can run; but at all times he is going on unto perfection. It is compared to a walk in respect of his uniform perseverance. As it is not taking a step or two that denominates a man a walker, but a continual motion; so it is not one or two good actions, but a good life that bespeaks a man to be a saint. As no man is judged healthy by a flush in the face, but by a good complexion; so God esteems none holy for a particular act, but for a general course of action. Judas may repent, Cain may sacrifice, Scribes and Pharisees may pray and fast, at an odd time; yet they are all false. On the other hand a saint may in some few acts be very bad. Noah may be drunk, David may commit adultery, Peter may deny the Lord; yet all be heaven's favourites. The purest gold has some grains of alloy in it. A sheep may fall into the mire and come out of it again, but a swine loves to wallow in it night and day. So a saint may stumble and fall, but he gets up again and walks; for the bent of his heart is right, and the scope of his life is straight. The text points out to us

I. The pre-requisite to the saint's walk, It is God's leading and teaching. “Teach me thy way, O God.” David, in thus imploring God to be his guide, confesses that the only possible way by which he can be enabled to live a saintly 584 THE SAINT'S WALK. life is by God going before him and he following after God. Did he deviate ever so little from the law through a proud conceit of his own wisdom, he would wander from the right path. His prayer does not imply that he had been previously ignorant of divine truth, but that, conscious of much remaining darkness and ignorance, he aspired after greater attainment. Neither is he to be understood as praying for external teaching. He had the law of God in his hands. And having thus the external law he prays for the inward light of the Holy Spirit that he may not labour in the unprofitable task of learning only the letter. Now if a saint so distinguished and so richly endued with the graces of the Holy Spirit made such a frank and candid confession of his own ignorance, how foolish must we be, if, in the knowledge of our own slender acquirements, we do not feel our own deficiency and be stirred up to greater diligence in self improvement. The more progress a saint has made in the knowledge of the divine life, the more sensible will he be that he is far from the mark of the prize of the high calling. It was in such dependence on divine grace that David formed the truly noble resolution, “I will walk in thy truth,” and every resolution expressed by a good man in a proper frame of mind will be founded not on self confidence, but in the same dependence on God. Then the resolution will be useful. It will tend to stimulate and to humble. It will be like the hedge which defends the field; or like the hem that keeps the rope from raveling out. II. The saint's usual walk. It is in God's truth. “I will walk in thy truth.” 1. The saint walks in the belief of God's truth. It deserves his credence. It is a faithful saying as well as one worthy of all acceptation. If we receive the witness of man, the witness of God is surely greater. Men are very tenacious of the honour of their word. If their veracity be denied, they instantly demand satisfaction for the insult. But how often is God made a liar! How slow of hearts are we to believe, all that the prophets have spoken! Have we not need to pray, “Lord, increase our faith.” 2. The saint walks in the practice of God's truth. This is the evidence he gives of his belief of it, for he shews his faith by his works. Faith without works is as the body without the soul: there is nothing vital or operative in it. The gospel is a doctrine according to godliness. Every part of it has a

practical tendency: and we are required to obey it from the heart. It is well to hear; but hearing is to be viewed in the order of means, and not as an end. The blessedness is promised to those that hear the Word of God and keep it. If ye know these things, happy are ye if ye do them. 3. The saint walks in the enjoyment of God's truth. God's truth not only THE SAINT'S WALK. 585 sanctifies but consoles, it brings us glad tidings of great joy. If therefore our conversation becomes the gospel, it will be happy as well as holy. It was so with the first Christians: they walked not only in the fear of the Lord, but in the comfort of the Holy Ghost. They were not free from trouble, but the sufferings of Christ abounded in them, their consolation also abounded by Christ. They were not free from complaint and self abhorrence; but in His name they rejoiced all the day, and in His righteousness were exalted. Of themselves they felt they could do nothing; but they were strong in the grace that is in Christ Jesus, and through Him they could do all things. They knew not what a day would bring forth, but they were careful for nothing, casting all their care on Him who cared for them. The gospel did not shut them up in a dungeon of doubts and fears; they knew the truth, and the truth made them free indeed; and they walked in the glorious liberty of the sins of God. 4. The saint walks in the profession of God's truth. And if we know the joyful sound so as to be blessed by it, we shall feel this yoke easy and this burden light. We shall not act to be seen of men; but we shall have no objection that men should see us. Praise will not draw us out of a corner; fear will not drive us into one. We shall be willing for all to know that we are not our own, but His who bought us with a price, and that we are not only bound but determined to glorify Him in our bodies and spirits. For His love will constrain us not only to confess Him with the mouth, but with the life, for action speaks louder than words; despising in our eyes a vile person, but honouring them that fear the Lord; attending only where His truth is preached, and His glory is maintained, and going forth to Him without the camp, bearing His reproach. Governed thus, we shall be fellow helpers to the truth. III. The saint's anxiety in his usual walk. It is that his heart may be in his religion. “Unite my heart to fear Thy name.” Religion is nothing without the heart. In a natural condition the heart is alienated from the life of God, and hangs off loosely; and carelessly from all the spiritualities of God's service. It must be drawn and attached to divine things, and God alone can accomplish that union. Without His agency there may be an outward and

professional union, but the ligatures of faith and love which are in Christ Jesus will be wanting. To God therefore must be given the glory of the work, if it has been effected; and to God must we repair if we desire to experience it, encouraged by the assurance that He will not fail to give the Holy Spirit to them that ask Him. How may we know that He has united our hearts to His fear? Why, in this way. When we are attached to a thing we love to hear of it; we think much of it; we speak much of it; we delight to remember it. If we are cordially united to 586 THE SAINTS' WALK. to an individual he shares our sympathy; we feel his interests to be our own; we weep when he weeps, and rejoice when he rejoices. It is just so with a man who is cordially attached to God's religion; he feels himself to be one with it; when it is assailed, he will endeavour to defend it; when it is wounded in the house of its friends, he will feel the pain; the reproach of it will be his burden; he will pray for its success; he will exult in its prosperity. Are we cordially united to any one? Then in the same degree will we dislike absence and dread separation from that one. Thus the attached Ruth said to Naomi, “Entreat me not to leave thee, or to return from following after thee; for whither thou goest I will go; and where thou lodgest I will lodge; thy people shall be my people, and thy God my God. Where thou diest I will die, and there will I be buried.” And similar is the language of a heart under the divine influence of God's truth. “Why shouldest thou be unto me as a stranger in the land, and as a way-faring man that turneth aside to tarry for a night?” “Hide not thy face from me; put not thy servant away in anger. Thou hast been my helper; leave me not, neither forsake me, O God of my salvation.” “Cast me not away from thy presence, and take not thy Holy Spirit from me.” But it may be asked, “Was not David's heart united to God's fear before? It was. But he who has the dawn wishes for the day. He in whom the good work is begun will always pray, “Perfect that which concerneth me,” For who can say, I have attained, I am already perfect? As a backslider David prayed, “Create in me a clean heart, O God, and renew a right spirit within me;” but there was no period of his life, or advancement in his religion, at which he would not have used the same prayer. So long as the Christian feels any reluctance to duty, any dullness in work, and distraction in worship, any law in his members warring against the law of his mind, any reason to sigh “when I would do good evil is present with me, and how to perform that which is good I know not” – so long he will not cease to pray,

“Unite my heart to fear Thy name.” Learn that the union of the heart to God's fear is the root of knowledge. The man who does not reverently trust in God knows nothing yet as he ought to know. You ask, Have not infidels and unbelievers reached the very highest attainments in various departments of knowledge? Have they not acquired languages, mastered mathematics, and crammed their memories with historical facts and political maxims? Yes, they have done all that and acquired some of the branches, and yet missed the root of knowledge. I have seen a branch cut from a shrub or tree laid on the ground at a certain season of the year, which retained for a time a portion of their sap. When the spring came round, I have seen such THE SIN AND DOOM OF JUDAS ISCARIOT. 587 branches pushing forth their buds like their neighbours on the tree or shrub; but very soon the little stock of sap in them was exhausted, and having no connection with a root so as to secure a new supply, the buds withered away. Not so the buds that spring from branches growing on a living root! Not so the human soul when by the regeneration of the Spirit rooted in God! The dissolution of the body does not nip its knowledge in the bud; for it is a knowledge deeper, more glorious, more potential, and more enduring than the knowledge of the man who calculates the course of the planets and predicts the period of the comet's return. Transplanted to a more genial clime that knowledge will flourish for ever; and eye hath not seen, nor ear heard, nor tongue told, nor mind conceived what it will grow to. Learn further from the prayer of this godly man what freewill is able to do of itself. Two powers are ascribed to it – the power to choose good, and the power to refuse evil. But this God taught man confesses in his prayer that he is destitute of both; for he sets the light of the Holy Spirit in opposition to the blindness of his own mind; and affirms the uprightness of his heart is entirely the gift of God. “Teach me thy way, O Lord: I will walk in thy truth: unite my heart to fear Thy name.” J. B.

––––––––––––––––––––––––––––––– THE SIN AND DOOM OF JUDAS ISCARIOT.

––––––– “Woe unto that man by whom the Son of Man is betrayed? It had been good for

that man if he had not been born.” – Matthew 26: 24. JUDAS ISCARIOT had so carefully concealed his true character from his fellow disciples that when the betrayal of Christ was foretold as a crime which one of the twelve should commit, none of the eleven innocent disciples applied the prediction to him; but in surprise and dread they said, “Lord is it I?” A sign

of the guilty one was given in reply to John's question, “Lord, who is it?” Christ dipped, or soaked, a piece of bread in the liquor of the dish on the table and gave it to Iscariot, to denote the traitor. This was an ancient way of expressing friendship. It exhibited a strong contrast between Christ's kindness to Judas and his behaviour to the Lord. The traitor had before this engaged with the chief priests to betray him, and probably had the thirty pieces of silver with him at the time. How difficult, we may suppose, it must have been for him to have endured the washing of his feet by the Lord, with the reward of his wicked purpose in his possession. Hard indeed must his heart have been when he could still remain with the rest, whilst the Master announced His knowledge of his treachery in the words, “The hand of him that betrayeth Me is with me on the table;” When Christ answered his 588 THE SIN AND DOOM OF JUDAS ISCARIOT. question, “Lord is it I?” by saying, “Thou hast said;” and when he received the sop. He seemed uneasy under the weight of the Lord's goodness, and impatient to get away to more congenial company and work; and with a reinforcement of fiendish zeal from the devil he “went immediately out, and it was night.” That one of the twelve should betray Him was a peculiar sorrow to the Man of sorrows. But this was predicted in the Word. And the obedient Son of the eternal Father bowed to it, saying, “The Son of Man goeth as it is written of Him.” Yet this did not excuse or lesson the gravity of the traitor's sin. It did not excuse Hazael that the prophet Elisha foretold his cruelties; but his guilt was the more heinous on that account. So with Judas. So set on his sin was his heart, and so influenced by Satan, that even the foretelling of his wickedness: and its woe, did not arrest his course. Observe I. – Iscariot's sin. It was that of betraying the Son of Man. This villainous act regarded as the chief sin of Judas is not the only sin visible in the betrayal. It is the climax of great sins. There are several flagrant evils connected with this crime. Any one of them which governs any person, is a sin of such magnitude against Christ that it would be better never to have existed than to die guilty of it. The traitor was guilty 1st, of treachery. – Judas as an apostle had professed to have much regard for Christ in several ways and for several years. But he took advantage of his favoured position and knowledge of His retreat in order to lead His foes to arrest Him quietly, in the absence of the multitude, that the people might not prevent it. He was cute enough to see that a crisis was approaching. So great was the apparent danger to Christ's person not long, before the death of Lazarus, that His expressed intention to go to Bethany raised the alarm of the disciples. They said, “Master, the Jews of late sought to stone Thee, and goest Thou thither again?”

And Thomas said, “Let us also go, that we may die with Him.” But Judas was not so attached to the Saviour. He had made a bad bargain, in this world's sense, when he followed Christ, and it looks as if he regretted following him so long, and yet resolved to gain a monetary reward by betraying Him. What was Christ worth to him, if thirty pieces of silver could purchase his betrayal of Him? No longer was he restrained from earning these wages of iniquity, when Satan entered into Him, after having put into his heart the evil project. He went out at night from the presence of Christ and His true followers, determined to be a guide to His foes in arresting Him. With what fiendish excitement was the man's breast filled as he hastened on his traitorous journey! How bold in his wicked treachery he was in leading the band of soldiers to apprehend the Saviour in the garden of agony! He ate bread with Christ (the sop); but how he lifted up his heel THE SIN AND DOOM OF JUDAS ISCARIOT. 589 against Him. How utterly base and wicked, was he when he could kiss Christ with his lips hypocritically, as a sign to His foes that He was the one to apprehend! “Hold Him fast,” he said to the enemy, he being himself in the great fiend's grasp. If Ahithophel's conspiracy against David was a base act of treachery, infinitely worse was that of Iscariot against David's Lord. 2. Covetousness – Judas complained of the waste in pouring the ointment on Christ's feet; and, pretending to do so from a benevolent principle, suggested that it would have been put to better use had it been sold, for the benefit of the poor. Selfish and blinded man he was. His covetous spirit grudged the homeless Saviour this fragrant aroma of a true disciple's love. “He was a thief, and had the bag, and bare what was put therein.” He wished that all the gifts should come into his bands that he might take a larger share than the rest secretly, or make some provision for himself for the future. Eventually, it seems that losing hope of earthly preferment by following the Messiah, who had declared that His kingdom was not of this world, and Who had incurred the hatred of Iarael's rulers, his only way of making anything out of his discipleship was to sell his Master. Perhaps, he argued, that if Christ should be crucified, as He had foretold, the same thing would happen in any case, and he might, as well get a few coins by helping to that end. It is a similar excuse which many make, for the getting of money against the testimony of their conscience. – “If I should not do this, others will; or, “Others do this, and I may as well gain by doing the same.” Perhaps Judas argued that if Jesus were the Messiah, his act would only hasten the acknowledgement of it in a temporal way. Many try to make their bad

actions appear to be good, or excuse them by fancies of good results, which do not follow. Their “damnation is just,” saith the apostle of those who say, “Let us do evil that good may come.” Perhaps Judas argued as a fatalist, that since His Master had said, “Truly the Son of Man goeth as it was determined,” he could not but betray Him. So many try to excuse their ungodliness, as if they are not responsible for it; when the fact of their natural depravity should humble them, and occasion their cry for deliverance. The Lord who said “The Son of Man goeth as it is written of Him,” said also, “Woe unto that man by whom have the Son of Man is betrayed.” Whatever in Iscariot's mind may have influenced him to think lightly, of his sin, it did not lessen his guilt. Not all the instances of the Redeemer's purity and power, which he witnessed during his association with Him for several years, drove out of his covetous heart the love of this world. Worldliness has deep roots in the natural heart, and it has specious though selfish arguments for its defence. Alas! How many, like Judas have forsaken the visible Church of God through love of this 590 THE SIN AND DOOM OF JUDAS ISCARIOT. present world! They have never seen so much beauty in Christ as in the creature – so much glory in heaven as in earth – so much amiableness in the Lord's sanctuary as in the halls of pleasure – so much delight in the society of the godly as in that of the ungodly – so much treasure in the covenant of grace as in the pursuits of earthly business. About 16 years ago a Governor of this State publicly remonstrated with the churches for sending so much money out of the State for Foreign Missions, and not long after commended the extravagant display of ladies' dresses at the Melbourne racecourse. Too many plead their poverty when asked to contribute to the promotion of the cause of God and to the supply of the wants of the poor, who do not stint their worldly desires in their personal indulgences, if they do not lay up their treasure on the earth. Beware of the covetousness of Iscariot, lest it lead to the worst poverty. 3. Apostacy. – It may be that Judas had impressions or convictions which for a time restrained his besetting sin. But he had never been converted. Some Arminians have asserted that there is more reason to believe that Judas was saved than that Solomon was. True it is that Solomon fell, and lost for a time the favour of God – fell, as Peter did grievously, and for a much longer time. Yet that he was restored is clear from the promises of God regarding him; and that he repented, the book of Ecclesiastes is evidence. God never said of Judas as He did of Solomon: “I will be His Father, and he shall be My son;” and, “If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men; but My mercy shall not depart

away from him.” The repentance of Judas was no more the fruit of saving grace than that of Pharaoh or Ahab. It was that of despair. It did not lead him to Christ with a broken heart. He had a sense of sin, but not of pardon: so have all lost souls. Christ said, “Have not I chosen you twelve, and one of you is a devil?” The apostle Peter wrote of some, who became entangled in the pollutions of the world, and were overcome, that “the latter end is worse with them than the beginning;” and says, “It had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.” It would be contrary to Scripture to infer from this that any of the sheep given to Christ, and to whom He engaged to give eternal life, shall be lost for ever: for He said, “They shall never perish.” But apos-tates, though never truly regenerated, professed to follow Christ, like Judas, who, it appears, with the twelve even till near the end, engaged not to deny Christ. They may have been impressed, reformed; elevated like the hearers of the stony ground kind; zealous, like Jehu, with a “zeal for the Lord,” so long as it suited them: and able expounders of the Scriptures outwardly, and yet THE SIN AND DOOM OF JUDAS ISCARIOT. 591 they never were “rooted and grounded in Christ.” Paul mourns that there were in his day “false apostles, deceitful workers, transforming themselves into the apostles of Christ.” Never did he suggest that they ever had been right with God. Christ declared that He will say, “I never knew you: depart from Me,” – to many who will say to Him “in that day, Lord, Lord, have we not prophesied in Thy name, and in Thy name have cast out devils, and in Thy name done many wonderful works?” Great is the slight put upon sacred things, by those who once professed regard for them, but have renounced them! How great the power of sin, Satan, and the world over the heart of those who seemed once to be well disposed toward Christ, but turn away and “walk no more with Him! “Apostates have become the greatest foes to the truth. Archbishop Sharpe, of St. Andrews, on turning prelatist, became a persecutor of his former brethren. Julian, the pagan, after renouncing Christianity, laboured for its extinction. Some of the boldest infidels, of recent times, once professed to be converted Christians. Need we wonder at this, when one of the twelve apostles deserted such a Master as the Lord Jesus? Then, dread looking back, if you have put your hand to the plough. If your back is to God, your face is towards hell. Exclusion from heaven with the anguish of hell must be unspeakably dreadful to any lost sinner. But both the loss and the suffering will be immensely aggravated in eternity to any who will have the bitterness of remembering that

though once they here appeared to be “not far from the Kingdom of God,” they “turned back unto perdition.” And 4. Unbelief. – This was at the root of all the other sins of the traitor. Had the princes of this world known, the apostle says, “they would not have crucified the Lord of glory.” True it is that they rejected the evidences. But Judas had accepted the evidences. He saw and heard more than the people of Chorazin, Bethsaida and Capernaum, who by receiving Him not brought upon them a heavier condemnation than Sodom and Gomorrah. Judas at least assented to Peter's confession: “We know and believe that Thou art the Christ, the Son of the living God.” And in his remorse he acknowledged that he had “betrayed the innocent blood.” But he had never seen the glory of the Saviour's person, as they do who can never be persuaded to give up their interest in Him for anything. He was a conformist, but not a regenerated. believer. Many thus resemble him. No one who has been convinced by the Spirit of God of his natural depravity and desert of God's holy wrath for his sins, and also of Christ as of God made unto him wisdom and righteousness, and sanctification and redemption, could be guilty of the treachery, apostacy and covetousness included in Iscariot's sin. 592 THE SIN AND DOOM OF JUDAS ISCARIOT. Observe II. Iscariot's doom: “woe unto that man – It had been good for that man if he had not been born.” These words are significant of awful woe to this man. It excludes all hope of future restoration, or salvation. For it would be good for any man to be born, if after any length of suffering he should be saved, as the saints will be. Here for some temporal good hoped for, men willingly toil and suffer. Many have endured painful surgical operations in hope thereby of recovery from disease, or prolonging life. And if the certainty of being at any future time as well off as the heavenly inhabitants could be entertained in hell – if the worm should die and the fire be quenched, and heaven be prepared for and entered, it would not be better for any not to have been born. But the solemn words of the text stand forth with the most terrible implication of hopelessness to the traitor, as also to every sinner who dies without an interest in Christ. “Judas by transgression fell, that he might go to his own place” – the place of the punishment of “the fearful, and unbelieving and the abominable.” Reader, will it be good for you, or not, in eternity that you were born? If born again – born from above it will be; if not, it will not be. The infidel Voltaire said even here, “I wish that I had not been born. In contrast to this the godly Halyburton said, “I thank God that ever I was born.” Indeed dreadful will be the state of the lost sinner who will wish that he

never had lived. No earthquake opening the earth to swallow him up – no storm at sea engulfing his vessel – no fire consuming his house from which he could not escape, can cause such terror to any as the opening of the bottomless pit for a son of perdition. Then there will be no need of arguments to convince him of the folly, the sin, and the danger of ungodliness. Sacred things will not then be made matters for jest. Making light of Christ, neglect of the great salvation, and disobedience, to the will of the Holy Lord God will no more be held as if these were small matters. All merry dances, profane songs, dramatic recitals, racing contests, carousels, foolish talking, card playing, or other diversions, or entertainments, will be at an end, when “weeping wailing and gnashing of teeth” shall begin the woe of “the enemies of the cross of Christ.” Professing Christians who never really knew the Lord – who incurred the guilt, as the apostle describes it, of “denying the Lord that bought them,” shall wish that they had never heard that Christ was born, and that they never had been born themselves – that they never had the favours which they abused. What stinging reflection it must be to Iscariot that his fellow apostles are with the Lord, whilst he is in “his own place!” He preferred a fraction of this world's silver, which he lived not to use, to heirship with Him who is “the Heir of all things.” Sinner, labouring for things seen and temporal, how will you feel when God A ROYAL RECANTATION. 593 shall require your account? If the saint Job was so heavily afflicted here that he wished he had not survived his birth, how heavily will the wrath of God press upon the unholy when they shall wish that they never had breathed! Sinner! Your are here – not where you deserve to be. It is the day of grace. There is a mercy seat. Promises of grace are proclaimed. “He that believeth on the Son hath everlasting Him that cometh unto Me, I will in no wise cast out.” O, be not a “profane person, like Esau, who for one morsel of meat sold his birth-right. For ye know. that afterwards, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.” J. S.

–––––––––––––––– A ROYAL RECANTATION.

With profound regret, and only under an impulsive sense of public duty, we call attention to a step, reported to be imminent, of the gravest concern to the Protestant subjects of KING EDWARD the SEVENTH throughout the empire. For two centuries the adherence of the Royal Family to the National faith, in virtue of a solemn profession of which the present reigning house is entitled to the Throne of “this Protestant Kingdom,” has been honourably maintained – so far as regards matrimonial alliances with Roman Catholic

Courts. It has often been said, and truthfully, that the most brilliant gem in the Crown of the SOVEREIGN of our country is Protestantism. The Throne itself – it cannot be too well remembered – is based on the distinctive principles of the Reformation and the Revolution, as the great Constitutional Statutes of the Realm emphatically bear witness. Therefore, whatever domestic or foreign influence operates in the direction of weakening the hold of our national institutions on those principles, creates a danger to the Commonwealth which true patriotism and sincere loyalty are under sacred obligation to discountenance. Now, one of the most subtle and potent perils to which our Protestant independence and liberties has always been exposed is the occult presence and interference of the agents of an alien Faith, in the social, religious, and political affairs of this kingdom. From the times of QUEEN ELIZABETH to the present hour the Church of Rome – the implacable enemy of the Protestant Reformation and the beneficent institutions to which it gave birth – has never ceased by sagaciously selected emissaries (often personages of high social position and skilled in arts of diplomacy) to bring about, with as little noise as possible, organic changes in that law and order which, as a free people, we believe guarantee to us immunity from external aggression. The old physical methods of attack on our Faith and country such as that employed in the Spanish Armada for the restoration among us of the lost Papal sovereignty, have given place to others, less demonstrative and material, but more effective particularly the cultivation of close friendly relations between our responsible rulers and the polite, astute, and unscrupulous representatives of Vatican intrigue – an enterprise in which the gentler sex not infrequently plays a leading part. Ecclesiastics have always enlisted the services of women in the execution of their more delicate diplomatic schemes, It is, for instance, well known that the war, in 1870, between Roman Catholic France and Protestant Prussia was largely due to the secret influence of an 594 A ROYAL RECANTATION.

exalted lady, who willingly acted under ecclesiastical direction. The supreme design of the Roman Curia, in that case, was to crush the power of a progressive Protestant State. France was the selected weapon of the Jesuits. The GOD of nations, however, fought on the side of Protestantism; Berlin became the seat of an Empire, and the Napoleonic Empire was ignominiously brought to utter ruin. The tactical eye of the Papacy has for long years looked hopefully on England as her greatest prize. As one of her more prescient “Cardinals” once remarked to an assemblage of priests at Westminster: “If ever there was a land in which work was to be done, and perhaps much to suffer, it is here. I shall not say too much if I say that we have to subjugate and subdue, to conquer and rule, an imperial race. We have to do with a will which reigns throughout the world, as the will of old Rome reigned once. We have to bend or to break that will, which nations and kingdoms have found invincible and inflexible. Were it (Protestant heresy) conquered in England it would be conquered throughout the world. All its lines meet here; and therefore, in England, the Church of GOD must be gathered in all its strength.” Rome's process of “bending” the Protestant will of the English nation, with the purpose of finally “breaking” it, has been carried on in Church, State, and Society – for the past fifty years with consummate success. The Victorian Era witnessed numerous Papal aggressions.

But the latest Vatican intrigue is the boldest and most far reaching in its consequences of the many attempts to “bend” the neck of Protestant England to the Papal yoke. The idea of a matrimonial alliance between a member of the regnant Royal Family and a Roman Catholic Sovereign would, only a few years ago, have been considered too preposterous and perilous to have been even broached. But alarming changes are now operating. The influence of some occult agency at Court has apparently brought such a bold proposal to an issue, and, it is much to be feared, to a triumphant issue, for, if Spanish Press reports be accurate, the MARQUIS DE LA MINA, or some other official representative of the KING of SPAIN, will shortly be sent to London, on an Extraordinary Mission, to present to KING EDWARD the request of ALPHONSO XIII, for the hand of PRINCESS VICTORIA EUGENIE, grand-daughter of our late beloved QUEEN. Should the Royal consent be conceded – which may GOD forbid! – a precedent fraught with the gravest possibilities to this country and its Protestant Constitution will be set. One of the Papal conditions appended to the proposed Anglo-Spanish alliance is that KING EDWARD's Protestant niece shall abjure the Faith in which she was reared, and make solemn profession of embracing the corrupt Creed of the Roman Apostacy. The Creed of POPE Pius the FOURTH is the authoritative standard of the modern belief of the Roman Catholic Church, and all the perverts are required to bind themselves to its idolatrous and superstitious articles. The obligations imposed on the pervert is expressed thus in the XI Article – “I likewise undoubtedly receive and confess all other things delivered, defined, and declared by the Sacred Canons and General Councils, and particularly by the Holy Council of Trent; and I contemn, reject, and anathematize all things contrary thereto, and all heresies which the Church condemned, rejected, and anthematized.” The Creed – after reciting the leading dogmas of the Papal system, including Transubstantiation, the Propitiatory Sacrifice of the Mass, Purgatory, the Veneration of Relics, Images of the Virgin and other Saints, Indulgences, Ecclesiastical Traditions, the Invocation of the Saints, Prayers for the Dead, and absolute obedience to the POPE – concludes with the following form of oath: – “I [A.B.] do at this present freely profess DR. OWEN ON INNOVATIONS IN WORSHIP. 595

and sincerely hold this true Catholic Faith, out of which no one can be saved; and I promise most constantly to retain and confess the same entire and inviolate, with God's assistance, to the end of my life. And I will take care, as far as in me lies, that it shall be held, taught and preached by my subjects, or by those, the care of whom shall appertain to me in my office; this I vow, promise, and swear – so help me GOD and these Holy Gospels of GOD.” Thus, the recantation of the Faith of the Gospel of CHRIST, with anathemas, and the explicit adoption of doctrines and traditions contrary to the Word of GOD, are required of all who from whatever motive, and with whatever object in view – enter the Papal fold. Before, however, the designing agents of the Vatican can thus enrol on their register a Royal daughter of she Protestant Reformation, the formal consent of KING EDWARD, one of whose august titles is “DEFENDER OF THE FAITH,” has to be solicited and obtained. This providential safeguard is the hope of millions of his MAJESTY'S most loyal subjects, who view with shame and dismay the possibility of an alliance between a Protestant PRINCESS and the SOVEREIGN of the most bigoted among all the Roman

Catholic States of Europe. HIS MAJESTY'S Accession Declaration against the Mass, Transubstantiation, Saint worship and other idolatrous beliefs and practices of the Papal communion – another mighty national bulwark – strengthens our hope that in the merciful providence of the MOST HIGH the dreaded catastrophe will be averted. The prayer of God's people may well ascend to the throne of grace, for, in the words of KING SOLOMON – “The King's heart is in the hand of the LORD, as the rivers of water; He turneth it whither soever He will.” But how is it that the Bishops and Clergy are silent? Where are these protectors and pastors of the flock? Is the Reformation, with its countless attendant blessings, to be sacrificed and abandoned for the sake of making peace with Rome?– The English Churchman.

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They (i e., believers) will receive nothing, practise nothing, own nothing in His worship but what is of His own appointment. They know that from the foundation of this world He never did allow, nor ever will, that in anything the will of the creatures should be the measure of His honour, or the principle of His worship, either as to matter or manner. It was a witty and true sense that one gave of the second commandment, “Non imago non simulacrum prohibetur; sed, non facies, tibi;” it is a making to ourselves, an inventing, a finding out ways of worship, or means of knowing God, not by Him appointed, that is so severely forbidden. Believers know what entertainment all will worship finds with God: “Who hath required these things at your hand?” “And in vain do ye worship me, teaching for doctrine the traditions of men,” is the best it meets with. I shall take leave to say what is upon my heart, and what (the Lord assisting) I shall willingly endeavour to make good against all the world – namely, that the principle, that the Church hath power to institute and appoint anything or ceremony belonging to the worship of God, either as to matter or manner, beyond the ordinary observance of such circumstances as necessarily attend such ordinance as Christ Himself hath instituted, lies at the bottom of all the horrible superstition and idolatry, of all the confusion, blood, persecution, and wars, that have for so long a season spread themselves over the face of the Christian world; and that it is a design of the great part of the Book of the Revelation 596 THE PSALMS IN CHARACTER BUILDING.

to make a discovery of this truth. And I doubt not but that the great controversy which God hath had with this nation for so many years, and which He hath pursued with so much anger and indignation, was upon this account. That contrary to the glorious light of the gospel which shone among us, the wills and fancies of men under the name of order, decency, and authority of the Church (a chimera that none knew what it was, nor wherein the power did consist, nor in whom reside) were imposed on men in the ways and worship of God. Neither was all that presence of glory, beauty, comeliness, and conformity, that then was pleaded, anything more or less than what God doth describe in the Church of Israel (Ezek. 16: 25, &c.) Hence was the Spirit of God in prayer derided; hence was the powerful preaching of the gospel despised; hence was the Sabbath day decried; hence was holiness stigmatised and persecuted; to what end? That Jesus Christ might be deposed from the sole privilege and power of law making in His Church; that the true husband might be thrust aside, and adulterers of his spouse embraced; that taskmasters might be appointed in and over His

house which He never gave to His Church (Eph. 4: 12) that a ceremonious, pompous, outward show worship, drawn from Pagan, Judaical, and anti-Christian observation might be introduced, of all which there is not one word, tittle, iota in the whole book of God.

–––––––––––––––––––– THE PSALMS IN CHARACTER BUILDING.

A seer once said; “Let me write the songs of a nation, and I will also write her history.” A great principle of truth lies in that statement. A nation's history is determined by the character of her citizens and the character of a people is moulded to a remarkable degree by the songs they sing. If national songs so materially affect the patriotism of a people, to even a greater degree do religious songs enter into the very life fibre of those who sing them. The heart of the religious worshipper is peculiarly open to receive the sentiment of the songs he sings. The truth or the error embraced in religious songs has an almost unchallenged entrance into the heart, and becomes indelibly impressed on the memory by the poetic form, by the harmony of the tune, and by the hallowed associations of God's house; and unconsciously the sentiment thus graven upon the tablets of mind and heart, becomes one most important factor in the formation of character. The songs we sing have more to do with character building than the sermons we hear. We hear a sermon once – possibly twice, sometimes; but the songs we sing in God's worship we hear over and over again until the sentiment wedded to its tune creates for itself a permanent place in heart and mind. The sermon heard once, makes a general and, all too often, a fleeting impression. The song, by multiplied repetitions, makes its impression definite and lasting. Hence may be gathered the exceeding importance that attaches to the matter to be used in religious songs. There is not one error in the Psalter. There is not one light or trifling sentence or sentiment in the entire one hundred and fifty Psalms. On the other hand they contain the very essence of soul nourishment. They are full of strong meat for the making of strong character. They teem with the most exalted truth and the noblest sentiment, which entering into the heart and mind, become a very part of the life and character of those who use and love them. These great living, divine, truths uttered with all authority of God entering into a man's heart cannot do otherwise than exert a powerful influence toward unfaltering moral courage and positive strength. That man whose character from the cradle is nourished upon the truth sung into his heart through these glorious Songs of Zion, is fitted up for life's battle with sin, as no man can be who is raised on man made hymns. There is the iron of eternal WAS CHRIST EVER MISTAKEN? 597

truth in his blood. Impregnable truth is enthroned in his heart, and has become woven into the very fabric of his character. This is why when the Church was passing through her baptisms of blood, enduring persecutions for Jesus' sake, psalm singers furnished martyrs for the truth out of all proportion to their numbers. Psalm singers do not lay claim to perfect loyalty nor to all loyalty to God. But when it comes to loyalty, we would point out to our hymn singing brethren the fact that no distinctively Psalm singing body is or has been torn or vexed by the demon of higher criticism. No person or denomination that is disloyal to God's Word can be loyal to God, no matter how earnest may be the protestations of loyalty. – REV. J. A.GORDON, in Christian Instructor.

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Ten years ago every devout Christian would probably have at once replied to the above question, “No,” a thousand times “No;” if He made a mistake, He was not “The Truth,” and He is brought down to the level of fallible men. And yet at the present day there are many earnest Christians, holding the great truths of the Gospel. and proclaiming them with power, who maintain that, in one point certainly and probably in others, our Lord did believe what was untrue. Dr. Denny, a Presbyterian minister, has brought out recently a volume on theology, which is in the main thoroughly sound in doctrine, proclaiming with great force those truths which we call evangelical, and yet in an article in the Expositor of last June, on the subject, “David's Son and David's Lord,” his position is as follows: – The traditional interpretation is that David “had been anticipatively rapt into the far future, where he saw scenes and heard words,” which distinctively referred to the coming Messiah. In regard to this Dr. Denney writes: – “It is generally recognised now that a view so purely supernatural as this, so unhistorical, so wanting in any intelligible connection with experience, cannot be conceived.” We must assume that the Psalm was written when a high priest was ruler of the State. This did not occur till the time of the Maccabees. The Psalm therefore, “is not written by David, nor about David.” This is the “Scientific interpretation of the Psalm.” What then are we to make of our Lord's argument in Mark 12: 35-37? Dr. Denney thinks the authorship of the Psalm is immaterial to our Lord's reasoning, and he adds “That He believed the Psalm to be written by David I should think it impossible for any fair minded reader to doubt. He lived in a world where there were not two opinions about the matter and it is hardly exaggerating to say that it was part of His true humanity that He should think on such questions as others in His situation naturally thought.” That is to say, Dr. Denney believes that (1) Psalm 110, was not written by David; (2) Jesus believed that it was written by David. It follows that Jesus made a mistake, believed in what was untrue, and Dr. Denney and those who agree with him can correct their Lord, and put Him right! There can be no doubt our Lord's divine knowledge, was to some extent, veiled when He was on earth. As the infant Jesus was not then and there omnipotent, so the infant Jesus was not then and there omniscient, He “grew in wisdom;” but infinity cannot grow. We see illustrations of veiled knowledge in our own experience; our knowledge is thus veiled in sleep, and there are many things in the memory which we cannot at will recall, so that the knowledge is in our minds in a latent form. So might the divine omnis- 598 WAS CHRIST EVER MISTAKEN?

cience have been, to some extent, latent in the man Christ Jesus. Whether these illustrations help the matter or not, we recognise the fact that in our Lord's humiliation, at all events before the descent of the Spirit on Him, there were some things which He did not consciously know. But it is a very different thing to say that our Lord made mistakes. To say He did not know is purely negative, it means that the light within Him was limited; but to say that He believed the false is to say that there was actual darkness within Him. Christ ceases to be “The Truth” if He believed any error: He ceases to be “The Light of the world,” if there is any darkness in Him. If He is mistaken about any matter, how shall we regard Him as an

authoritative teacher? If He speaks of “earthly things.” like the authorship of a Psalm, and we convict Him of error, how shall we believe Him when He speaks of “heavenly things?” How present day critics can speak on the authorship of the Psalm, being immaterial, it seems difficult to conceive. Our Lord's argument is, you call the Messiah “David's Son,” but David called the Messiah his Lord; He must therefore be something higher than a mere Son of David. But the argument is worthless if David did not write the Psalm. Suppose Asaph had written it, what reasoning would there have been in the following: “Asaph called the Messiah his Lord, therefore the Messiah could not have been the mere Son of David,” The whole sentence would be absurd, if as some critics believe, our Lord knew that David did not write the Psalm, but took advantage of the ignorance of his opponents to get a victory over them by an argument which he knew to be worthless. What shall we say as to the moral aspect of the matter? Certainly many a Christian man would scorn to descend to such a thing, and it is hardly likely that a disciple would be better than his Master! But take the other theory, the Psalm is not Davidic, but our Lord and the Pharisees all believed that it was. It seems to us that on this supposition the reasoning of our Lord was simply a case of “the blind leading the blind!” Here we have a clear case of Christ versus the critics, and the question arises which of the two parties has the truth on its side? We call for evidence. External evidence there is but little, but what there is is on the side of Christ, for tradition so uniformly assigned the Psalm to David that, as Dr. Denney says, “Christ lived in a world where there were not two opinions about the matter.” There is not a particle of external evidence for the Maccabean or any other non-Davidic authorship. The critics base their argument on internal evidence. Now this evidence was before Christ quite as much as before the critics, and the question is which of the two parties is best competent to judge on internal evidence? Dr. Denney says the traditional view is “so unhistorical, so wanting in any intelligible connection with experience that it cannot be received.” Dr. Denny says “that on reading the Psalm we get the irresistible conviction that David was not the author.” But a conviction which our Lord had, cannot after all be very irresistible! Dr. Denney refers to experience, but, as Dr. McLaren says, it is rather hazardous for those who have never been partakers of prophetic inspiration to lay down rules which that inspiration must follow! We come back to the question, who is the most competent judge as to whether David could have written the Psalm, Christ or the present day critics, because it must be remembered that up to the present day almost, if not quite, all Christian critics have had no difficulty in believing with Christ in the Davidic authorship. What are the testimonials of the critics? They are FREE PRESBYTERIAN INTELLIGENCE 599

learned, many of them are devout believers, but they are sinful men, with hearts and intellects dulled by their sinful nature, and they have learnt Hebrew as a hard foreign language. And who is Christ? Take the lowest ground. Christ was 1900 years nearer the time of the Psalm than the critics. He lived in Palestine, surrounded by the atmosphere in which the Bible was written. His mother tongue was closely akin to Hebrew. The Bible was from the first His book of books. Now take higher ground. He was absolutely sinless, hence His heart and intellect were free from all the deadening, dulling

influences of sin. He could see all things in perfect light. Even at twelve years of age all marvelled at His wisdom. He lived in unbroken fellowship with God. Ascend higher still. He was the incarnate Son of God. Yet higher still, the Spirit of God, the Spirit of wisdom and understanding had descended upon Him without measure. He could read even the hidden thoughts of men. So far from “thinking, as others in this situation naturally thought,” He swept away their mists of error by His own authority. “I say unto you,” He said, “I am the Truth, My teaching is not Mine, but His that sent me.” This spotless Jesus, filled without measure with the Spirit of God, the “Light of the world,” believed, the Psalm to have been written by David. Is that not enough? Does not this belief outweigh the contrary belief of ten thousand critics? One other matter. The present day critics regard that as inconceivable in regard to Ps. 110, which Christ conceived as not only possible but actual fact. Their principles of criticism lead them to believe that to be untrue which the Son of God, filled with the Spirit of God, believed to be true. Then what are these principles worth? If their conviction in regard to the authorship of Ps. 110, is contrary to the conviction of Christ on the matter, is it not quite possible that their opinions in regard to the Pentateuch and the prophets also are contrary to the conviction of Christ, and therefore unreliable? Is it not the safest thing for Christ's disciples to treat the Old Testament as Christ treated it? The critics themselves acknowledge that he did not promulgate their views whether he knew them to be true or not. Is it not enough for the disciple that he be as his Master? – By Rev. G. H. Rouse, M.A., L.L.B., D.D., Calcutta. [In this treatise Dr. Rouse ably exposes the presumption of such critics as Professor Denny, of the United Free Church of Scotland. But we cannot endorse his statement that “there are many earnest Christians who maintain that our Lord did believe what was untrue;” and it seems to us hazardous to say that “devout Christians” believe this.] – ED. F.C.Q.

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GEELONG – The Lord's Supper was observed on 11th February, by about as large a number of guests as have assembled during the present pastorate. The action sermon was on the last clause of 20th verse of Heb. 13. – “The blood of the everlasting covenant.” The fencing address was from Ps. 50: 16 – “But unto the wicked God saith, what hast thou to do to declare My statutes, or that thou shouldst take My covenant in thy mouth?” Before communicating, the address was from Jer. 30: 21 – “Who is this that engaged his heart to approach unto Me, with the Lord?” And after, from Judges 11: 35 – “I have opened my

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mouth unto the Lord, and I cannot go back.” The preparatory sermons on Thursday and Saturday evenings previously were on 1 Cor. 10: 16 – “The cup of blessing which we bless, is it not the communion of the blood of Christ?” &c.; and 1 Sam. 18: 3, 20: 17 – “Jonathan and David made a covenant, because he loved him as his own soul,” &c. The Rev. A. M. Thompson, M.A., of the Reformed Presbyterian Church preached on the Sabbath evening from 1 Tim. 1: 18 – “Howbeit for this cause I obtained mercy,” &c.

Many returned on Monday following to give thanks, and were addressed from 2 Chron. 15: 15 – “And all Judah rejoiced at the oath: for they had sworn with all their hearts,” &c. DRYSDALE. – The Supper was celebrated on 25th February, after visitation of families, and preparation on Friday before from Hab. 1: 3 – “Why dost Thou show me iniquity?” The action sermon was on 1 Cor. 11: 24, “And when He had given thanks, He brake it, and said, take, eat: this is My body,” &c. The Table was fenced from Mark 16: 3, “Who shall roll us away the stone,” &c.; and the addresses thereafter from Mark 17: 4, “They saw that the stone was rolled away;” and Matth. 17: 5, “This is My beloved Son, in Whom I am well pleased: hear ye Him.” Valedictory. – By invitation of Mr. and Mrs. Wm. Charles, friends of the Free Presbyterian Church assembled at their house to bid farewell to the family of the late Mr. and Mrs. James Brown, who are about to remove to Melbourne, on Friday evening 2nd of March. After reading a portion of Scripture and prayer by the minister, the Rev. J. Sinclair, and an address by him in which the very valued, constant, and zealous services rendered to the Church during about 20 years by the late parents and every one of the members of the before mentioned family were referred to with gratitude, and the best wishes for the welfare of those about leaving was feelingly expressed. He presented to Mr. David Brown, on behalf of the congregation, as a token of their warm appreciation of his faithful and diligent and cheerful discharge of his duties as secretary and treasurer, ever since his father's death, in addition to leading the Psalmody, nineteen volumes, including 6 volumes of the Biblical Commentary, by Brown, Faussett and Jamieson; 8 vols. of Rev. John Urquhart's “New Biblical Guide;” Rutherford's Letters; Walker's Concordance; “The Scot's Worthies;” “The Cloud of Witnesses,” and McCheyne's Memoir. Mr. Charles spoke with regret at the prospect of losing the family, not only because the Church would suffer from their departure, but also because of their good influence and usefulness generally. Mr. Waters said that whilst many who left a place were not missed, those who were about to leave would be greatly missed in the Church, where their seat had never been empty since their arrival at Drysdale when any service was held, and also outside the Church. Mr. D. Brown, in accepting the presentation, said that all that he had done was a pleasure to him to do for a church, which he felt it an honour to serve – that he looked for no recompense therefore – that he felt exceedingly sorry in having to resign his services – that he thanked those who had spoken so kindly of him and his; and that whilst feeling that anything he had done did not deserve such commendation, he would very highly value the present of books that was made to him. After singing the 23rd Psalm, Mr. and Mrs. Charles entertained the friends at supper, which kindness was acknowledged by a vote of thanks proposed by Mr. Brown for himself and his sisters, and seconded by Mr. John Sutherland for the congregation, to which Mr. Charles pleasantly responded. Obituary. – Mrs. Alex. McRae, of Gre Gre, North, died on 19th December last, after a FREE PRESBYTERIAN INTELLIGENCE. 601

short illness, aged 84. She was a member of the Free Church in the Wimmera, where she resided for 32 years, and a native of Inverinate, Ross-Shire. She was known to be much concerned about the welfare of her family, especially in a spiritual sense; firm in devotion to the Free Church cause, and attached to the Lord's people. A relative writes

that she often had precious communion with her Saviour. When knowing that she was dying, and asked if she was leaning on Christ, she replied, “Yes; and I know that He will never leave me, nor forsake me.” – Mr. Duncan McGillivray, of Greenhill farm, Mt. Doran, departed on 19th December, after some time of failing health, aged 74. He was born at Daviot, Scotland, son of the late Mr. John McGillivray, and nephew of late Mr. Alex. McGillivray, of Cargarie station, near Meredith, whose widow died in Inverness, and left a large sum of money to the Free Church and the poor, as mentioned in the Quarterly of June 1903. (We take this opportunity of correcting an error then made in saying that that lady belonged to Meredith Free Church in this State, during the ministry of the late Rev. P. McPherson. It was before his settlement there.) In Scotland the late Mr. D. McGillivray attended the ministry of the late Rev. Archd. Cooke. He was a reader of good books, and was a frequent contributor to our Church funds. He was ailing for 2 or 3 years. His last Scripture reading was Heb. 4, the words specially dwelt on being, “There remaineth therefore a rest to the people of God.” – Mrs. Ewen Robertson, of Banyena, died on 4th January, aged 89, after some time of feeble health. She was a loyal member of the Free Church in the Wimmera; and often with her late husband and family heartily welcomed the ministers and friends of the Church, and helped them on their way. – Mr. F. T. Mathews, a communicant of the Geelong Church, fell asleep on 4th January aged 45. His pilgrimage was of bodily affliction from childhood. Calvinistic theology was of great interest to him, and Arminianism very nauseous. He loved sound doctrine. He derived great pleasure and profit in reading latterly Whitefield's sermons, and specially enjoyed the one entitled: “The Lord our righteousness.” Being a great sufferer, he often longed to be with the Lord, and had fervent longings during much spiritual exercise for Divine manifestations. Repeatedly in his last illness did he pray “Redeem my soul, and set me free.” – Mr. Hugh McLachlan, a member of the congregation at Branxholme, died on 23rd January, aged 91. He was a native of Argyleshire. He was fond of faithful gospel preaching. Mr. Donald Sutherland, a member of the church at Drysdale, was kicked by a horse, which he was driving from a yard to a paddock, on the 6th February, and died next day, about 12 hours after being injured. Between 4 and 5 in the morning, feeling that he was dying, he called his family to him and bade them an affectionate farewell. This sadly sudden event caused much impression, and evoked much sympathy with the bereaved widow and children in the loss of the head of their circle in the mid-time of life. – Mr. Andrew Hutchinson, a member of the Geelong church died, on 28th February, aged 76 years, after several years of declining health. His patient and devout demeanour, and testimonies to the Lord's goodness, are pleasantly remembered. Mr W. G. Cakebread, an adherent of the Geelong Church died on 15th March, current, aged 63, having suffered for several months, from heart disease. His father, mother, uncle, and wife, predeceased him; and he left no relatives of his own, it is believed, in the State. He was a man of moral uprightness. Let the living be responsive to the prophet's call, “Arise ye, and depart: for this is not your rest; because it is polluted.” 602 FREE PRESBYTERIAN INTELLIGENCE. Synodical Committee. – The Church Extension and Stations' Supply Committee met at Geelong, and was constituted with prayer, on 12th February. The convener, Rev. J. Sinclair, and Messrs. S. McKay and D. Black, representative elders of Geelong and

Charlton sessions respectively, were present. Apologies were received for absence from Mr. Angus Morrison, of Hamilton and Branxholme, and Mr. J. S. Morris, of Camperdown. Report of supplies since last meeting was given by the convener, as published in previous issues of the magazine. The state of the funds under the control of the committee was reported as follows: Expenses Fund had a credit balance of £13 4s. 8d. For Jewish Mission (Free Church of Scotland), £2. For Spanish Mission, £18 12s. 5d. was sent to Edinburgh last May; and £3 5s. had since been received. For 20th Century Fund there was to credit £335 6s. 5s., of which £250 is earning current bank interest; £50 bearing the same from subscriber till wanted, and £34 16s. in the Savings Bank. The Students' Fund, Savings Bank book, showed a credit of £108 5s. 6d. A question being asked as to the financial condition of the magazine, elicited the reply that the deficiency had been reduced to about £12. The convener mentioned what he had done in seeking a minister for one of the vacant charges, in accordance with the wish of the people, which was approved of. He hoped soon to have a reply from Ireland. The terms offered were the same as recorded in the Synodical records, some time ago. It is earnestly hoped that success may be given to the effort. The meeting was then closed with prayer.

–––––––––––– NEW SOUTH WALES. – The Synod of the Presbyterian Church of Eastern Australia met in St. George's (Free) Church, Sydney, on 2nd February. The retiring moderator, Rev. W. McDonald, preached from 1 Cor. 15: 58 – “Be ye steadfast.” After constituting the court with prayer, and the calling of the roll, the Rev. S. P. Stewart was called to the moderator's chair for the ensuing year; and addressed the court on the “Necessity of maintaining our position as a Church.” The members present were: Revs. S. P. Stewart, moderator, D. McInnes, W. Grant, W. McDonald and W. Archibald, and Messrs. H. McLennan and J. Law, elders: Rev. W. N. Wilson was afterwards added to the roll, and appointed clerk, and E. A. Rennie, Esq., elder, was associated. The proceedings were marked by hopefulness for the future of the Church, with zeal in seeking its enlargement, and in active opposition to the foes of Divinely revealed truth. Warm congratulations were expressed to Rev. D. McInnes on recovery from his serious illness. The same were ordered to be conveyed to Rev. Walter Scott, on his recovery from severe illness, though not a member of this court. Instructions were given to the Church Extension Committee to seek additional labourers by communicating with the Free Church of Scotland and Reformed Presbyterian Church of Ireland. It was resolved that steps be taken to secure the titles to certain properties. Duncan Bain, Esq., J.P., of Hastings River, by offering to take the land, church and manse at a valuation, and give a more suitable site in the town of Wauchope, received the thanks of the court, who also accepted his generous offer. It was agreed to continue the “Free Presbyterian Magazine,” under the control of the committee, with Rev. W. McDonald, as editor, if the financial support should justify it. General satisfaction was expressed with it, whilst the need of it was felt. The Rev. W. Archibald urged the synod to raise its testimony against the vice of gambling, and the increase of Sabbath desecration so prevalent, which led to an instruction to ministers to preach FREE PRESBYTERIAN INTELLIGENCE. 603

against these evils, and to observe a day of humiliation and prayer throughout the bounds of

synod. Mr. Archibald's health being reported as unsatisfactory, and his medical adviser having advised a rest, he received a year's freedom from ministerial work. The congregations were requested to make special collections for Foreign Missions, Church Extension and the Widows' and Orphan's Fund. – It was reported that Mr. Ramsay, student, had made good progress, and it was recommended to employ him as a Catechist in one of the vacant fields. On the motion of Rev. W. McDonald, the court agreed to mark its 60th anniversary this year (it was formed on 18th. October, 1846), by raising £1000. It is intended to ask the Home Free Church to send a delegate to visit the congregations in the State, with a view to stimulate and encourage interest in the cause; the expense of this, it is believed would not exceed £200. The balance of the fund is to be used in payment of debts on churches and manses, repairs of buildings, and Church extension. Fraternal letters were ordered to be sent to the Free Churches of Scotland, Victoria, and South Australia (The letter to the Victorian brethren is appended. After appointing committees, and other business the court adjourned.

––––––––––––––––––––––– Sydney, N.S.W, 6th Feb, 1906. To the Minister and Elders of the Free Presbyterian Church of Victoria, Dearly beloved Brethren, – The Synod of the Presbyterian Church of Eastern Australia which recently met in Sydney, resolved to send a letter of fraternal greetings to the Free Church in Victoria. It gives us very great pleasure indeed to convey to the brethren in Victoria an expression of our brotherly love and esteem on account of the uncompromising loyalty to the distinctive principles of the Free Church of Scotland, as these were defined in 1846. Your history has gone on parallel lines with our own, our Church having been formed in 1846, and yours in 1847. In the midst of changes in the old country and in Australia our churches have remained loyal to their original constitution, and the head of the church has blessed us by maintaining our existence for 60 years, in the midst of terrible odds, and discouragements. Let us hope that the tide is turning, and that we may be able soon to sing “When Zion's bondage God turned back, &c.” We have resolved, God willing, to celebrate the 60th anniversary of our Church in this state during the latter end of this year, and we hope that the Home Free Church, now happily reconstructed on the 1843 basis, will send out a delegate to encourage our hearts and to strengthen our hands. We are sure that a deputation from the Home Free Church would give an impetus to the Free Church cause in Australia. We greatly sympathise with you, on account of some important fields in your State being in a pastorless condition. It is our earnest prayer that these fields may soon be occupied by faithful ministers, “who will not shun to declare the whole counsel of God.” Let us crave an interest in your prayers, for a genuine revival of religion in our church, that its cords may be lengthened, and its stakes strengthened, so that we may be privileged to be a faithful witness for Zion's King, in this land where iniquity is abounding, and the love of many is waxing cold. Signed by authority of the Synod of the Presbyterian Church of Eastern Australia. S. P. STEWART, Moderator. W. N. WILSON, Clerk. 604 FREE PRESBYTERIAN INTELL1GENCE.

A PECULIAR SITUATION. A parish minister in “Saint Andrew” writes: – A most extraordinary situation is likely now to arise in the distribution of the Free Church property. Statistics show that the little Church is quietly but rapidly recovering herself. Her congregations now number 250; and when all the property has been allocated by the Commissioners there will be no property left to meet the wants of the Free Church. I think this is an eventuality which ought to be attended to before it is too late. The staunch old Free Church people are gradually being roused to a sense of the unsound opinions of the U. F. ministers and professors, and are everywhere rallying round the old standard. If they choose to do so, they ought to get fair play in this free country. But a more serious injustice is threatening the little Frees. Dr. Howie has stated that 500 churches of the United Church can be easily dispensed with by the amalgamation of congregations. Professor MacEwen, at an Edinburgh U.F. Presbytery meeting, backed this up. Professor MacEwen said “that the Church required to unite great many congregations. That was an urgent duty laid on the Church. The U.F. Church has got 1700 churches, with 500,000 communicants, while the Church of Scotland has got only 1200 churches, with 678 000 communicants. This is the argument for doing away with 500 churches, as Dr. Howie proposes. But what if these 500 churches and manses are to be mainly these now passing from their legal and lawful owners, the little Free Church to be sold for hard cash by the United Free Church? This is the trick that is seriously contemplated. It is manifest that the Government never intended that the United Free Church should have property allocated to it which it could not use; and it would surely be a great scandal that where there are minorities of Free Churchmen at present, which in a short time will become majorities – that they should be forced to buy back from the United Free Church buildings originally belonging to themselves. If. as is mooted, a large number, or even a small number, of the churches and manses to be now allocated to the United Free Church are destined to be sold, and their proceeds appropriated, this will certainly constitute a scandal that will be unworthy of any Christian Church. I would suggest that the Commissioners should make a proviso guarding against any such discreditable transaction. If any church and manse now handed over are to be disused, they should be given up to the original Free Church, as by law declared to be the legal owners.”

––––––––––––––––– FREE CHURCH COMMISSION.

The Free Church Commission of Assembly met last November in the Presbytery Hall, in the offices, the Mound, Edinburgh. There was a good attendance, and the Moderator, Rev. Ewan MacLeod, Oban, presided. SUSTENTATION FUND INCREASING – The Clerk, the Rev. J. Kennedy Cameron, after the introductory service, submitted a report on the state of the Sustentation Fund, showing that the period from 1st January to 15th November the receipts showed an increase of £2141. (Loud applause.) He stated that during that period £6679 had been received, as against £4338 in the corresponding period last year, He explained that there had been a large increase in the number of congregations during the period, and the larger part of the increased contributions was due to those who had joined since last December. (Applause.) A CONGREGATIONAL PETITION. – A petition from the congregation of Helmsdale was read asking that the Commission should take steps to settle as their minister, Mr. James MacKay, Edinburgh, but Principal MacCulloch said as Mr. MacKay was one of the students in the College, the Commission were precluded from taking any steps in the meantime. ADMISSIONS TO THE CHURCH. – Applications for admission the church were then taken up. FREE PRESBYTERIAN INTELLIGENCE. 605

The first one dealt with was lodged by the Rev. Peter Stewart, United Free Church minister, Skerrols, Islay. Mr. Stewart stated that he found it necessary to resign his connection with the United Free Church. “It would be too long a story,” he wrote, “to go into all the details of the Presbytery and Synod procedure, which has led up to this. But I feel very strongly that I have been very unjustly treated by the Presbytery, and especially by the Synod's Committee. A meeting of the congregation was convened by the session lately, when only twelve members and adherents desired to carry out the command of the Synod's Committee that I should resign. Of course, Free Church people were not allowed to vote. Three or four elders have been all along heartily with me. But knowing the feelings of the Presbytery and of the Synod's Committee, I find that there is no course left open to me for any good but that. I resign my charge and my connection with the United Free Church; but I desire to seek admission to the Free Church of Scotland. All I can say is that, though I have been in the United Free Church for five years, I have had great sympathy with the Free Church.” The United Free Presbyterial certificate bore that Mr. Stewart had intimated that he was applying for admission “to the legal Free Church,” and certified that he left the United Free Church with the status of an ordained minister. Testimony was borne to the excellent character of Mr. Stewart. The Rev. Mr. Robertson, of Rayne, said he wished to draw attention to the fact that the phrase, “legal Free Church,” had been used in a formal ecclesiastical document, It was a nick-name. But he thought it was desirable that everybody should know that in law and in fact their Church was the Free Church of Scotland (Loud applause.) Mr. Archibald MacNeilage moved that Mr, Stewart be received. In view, he said, of the remarkable accessions to the ranks of the Free Church in Islay, it was necessary that an ordained minister should be on the island. They would have liked if Mr. Stewart had taken that step five years ago, They could only say, however, “Better late than never,” and they would trust others of his brethren would realise the truth of the proverb, and, before it was too late, find themselves where they ought to be. (Applause.) Nickname, or no nickname, it was better to be in the legal Free Church than in the illegal United Free Church. (Applause.) After further discussion, the motion to admit Mr. Stewart with the status of an ordained minister was adopted. Other admissions were the Rev. E. M. MacFadden, D.D., of the United Presbyterian Church, America as a minister of the Free Church; Mr. A. G. Yates, Aberdeen, as a probationer; and the Rev. Donald Stewart, Barony, Glasgow, a former probationer of the United Free Church, as a probationer. – Oban Times.

––––––––––––––––– MEETING AT PITLOCHRY,

On 14th October, a public meeting was held in Pitlochry under the auspices of the Free Church of Scotland, with the view of forming a congregation there. The attendance numbered about eighty, and included a deputation from Aberfeldy Free Church. Mr. Joseph MacDonald presided. Professor Bannatyne said that after protracted litigation, they had vindicated their right to the exclusive title of the Free Church of Scotland. That implied that they adhered to the Disruption position in doctrine, worship, discipline and government. They held that the constitution of the Free Church of 1843 was in accordance with Scripture. It was said with special emphasis at the present time that it was AN ESSENTIAL FEATURE of the constitution of the Free Church of 1843 that it had unlimited power to change its doctrine, and that that was implied in the

606 FREE PRESBYTERIAN INTELLIGENCE,

words spiritual independence. It would be difficult to imagine anything more inconsistent with the spirit of the Disruption, the Claim of Right of 1842, and the Protest of 1848. Were the Church to adhere to doctrine as doctrine, or reduce doctrine to the level of mere opinion? If it was opinion that was down in the Confession of Faith, he admitted it might be right today, and six months after they might throw it to the winds; but as the Free Church believed that the Confession of Faith contained the truth as found in the Scriptures, that doctrine could not be resiled from at any future time without guilt being incurred. The present was a time of solemn import for the future in regard to the Church and in regard to the rights and liberties of the people. They held there was a testimony to be preserved, and he believed their cause would prevail. (Applause.) Mr. Hay Thornburn said that the Free Church was, undoubtedly, the Church of the Disruption. It was the Church inheriting all the responsibilities, the doctrine, position, and all the traditions of the Free Church of 1843. Why would not their friends admit that? Why did not Scotland throughout these four years admit it? It was childish to describe them as the Legal Frees. The House of Lords had declared that they were the Free Church, and yet, when they presented their claim, the Government answered them with the Church Bill. It declared they were the Church, yet technically TOOK AWAY THEIR PROPERTY, not because they were not the Free Church. but because there was pressure brought to bear upon them, and what belonged to them was being taken from them for political purposes. This was unconstitutional. The Commission had got unlimited power, which they trusted would be used rightly. In the Court of Session the United Free Church claimed everything. After the Lords' decision, they turned round and said, “You cannot use it all.” Dr. Howie had said that there were 800 churches too many in Scotland, and yet when the Free Church wished accommodation for 200 congregations they could not get it. The battle would range round the New College, because in the words of the United Frees themselves, it was the symbol of victory. Applying the intentions of donors' argument, he declared that these were entirely in favour of the Free Church. The date of the New College was 1846. and it was built by men who would not become United Presbyterians. If the Commissioners gave the Mound Buildings to the United Free Church, their leaders would be able to say, as they were saying, that for all practical purposes they were the Free Church in spite of all decisions to the contrary. He did not think the people of Scotland would tolerate such an outrage. Proceeding, he said that the United Free Church was taking an unfair advantage in the matter. He quoted from the syllabus of the Christian Works Training Institute, Edinburgh, the first sentence of which read: “Pending the restoration of the New College, the classes of the Institute will continue to meet in the hall of Lothian Road Church,” and asked if that was honourable. That was the sort of thing it was impossible to fight against. They found on all sides action like that going on behind their backs. The object was to put before the young people of Scotland that it was a sort of foregone conclusion that the Free Church was to be done out of the New College. They asked that the Free Church be allowed to administer what it could administer. The policy of the United Free Church was to minimise the size of the Free Church. There was nothing more disgraceful, nothing more unworthy, than to hear Mr. Thomas Shaw in the House of Lords say that the Free Church consisted of 27 ministers and about 3000 members. The fact was that they started in 1900 with 27 ministers After four years what was their position? Mr. Shaw knew all the figures as well as he did. They had 51 ministers, 13 probationers, 2 missionaries, and about 60 or 70 lay agents. Instead of having 90 congregations, they had about 180 or 200. They had a great trust placed upon them. Whether the Commission would materially help

them or not, the Church would go forward with their great work. (Applause.) THE BAPTISM OF JESUS. 607 The Rev. P. Clarkson, Aberfeldy, also addressed the meeting, urging the local supporters of the Church to stand together.

––––––––––––––––––––– FIRST ALLOCATION OF PROPERTY.

The Church Commission issued on 19th January their first list of Church buildings which they have allocated to the Free Church and the United Free Church. The former body gets 56, and the latter 649. These are church buildings, in all parts of the country, except the large towns, which fall under the automatic rule laid down in section 1, sub-section 2, of the Act, by which the Free Church retain the congregational property where they had at the date of the Union one-third of the members or adherents. Where that was not the case the property inferentially went to the United Free Church. The case of churches claimed in large towns by the Free Church has still to be adjudicated, as well as of others in which exceptional circumstances can be pleaded. The allocation includes the following:

TO THE FREE CHURCH. Edinburgh – Knockbain – West Kinlochewe Buccleuch – Greyfriars Resolis Lochalsh Port William Dingwall Lochcarron Renton – Gaelic Garve Port Augustus Glasgow Kiltearn Glenmoriston Duke Street Urquhart Small Isles Hope Street Urray Bracadale Milton Croy Duirinish Dunoon – Gaelic Croick Raasay Lochfyneside Clyne Sleat Lochgilphead Creich Arnizort Station Kilbrandon Lairg Back Oban Stoer Barvas Glenlyon Lybster Carloway Kennoway Olrig Kinloch Inverness – North Watten Knock Moy Coigach Lochs Stratherrick Gairloch Park Killearnan Glenshiel Shawbost – Oban Times.

––––––––––––– THE BAPTISM OF JESUS.

BY REV. WM. M. RITCHIE, D.D. Why was Jesus baptized? The quarterlies and lesson papers give different accounts. They all agree that it was not for repentance, for He had no sin to repent of. Some say as an example, for us to imitate. Some say to give emphasis or support to John's baptism: others as He is the Head of the church, He should suffer or conform to all the usages of the church. But I am not satisfied with any of these explanations. When Jesus came to John to be baptized, he said, “Suffer it to be so now, for thus it becometh us to fulfill all righteousness.” What righteousness? Barnes says, “A righteous

institution of appointment.” Where is that appointment found? In the 26th chapter of Exodus. The law for the washing and anointing of the priests. As Aaron and his sons were washed and anointed, 608 NOTICES.

so should Christ be who is our Great High Priest. As Christ is a special High Priest, not of the Aaronic order, but after the order of Melchisedek, so he that should induct him into the office of the Priesthood should be peculiar. In support of this view, take the accounts that are given of his baptism. They are separate and distinct, showing that it was peculiar. As in the passage, “My Father and your Father, my God and your God.” Then in Matt. 21: 28, when teaching in the temple which only a priest had a right to do, he was asked, “By what authority doest thou these things?” He replied in substance, “By the authority of John the Baptist.” John had invested him with all the functions of the Priesthood. Add to this, he began his public ministry at the age of 30, the age at which the priests were inducted into office. Thus was Jesus washed, but also anointed, Acts 4: 27; Heb. 1: 9, for the Spirit descended like a dove and lighted upon Him. The Father thus approving, “This is My beloved Son, in whom I am well pleased.” Thus briefly I have given my opinion. The subject should be, not the “Baptism of Jesus,” but the induction into the office of our Great High Priest. And as the type and the antitype must in many respects correspond, we may infer that as Aaron was washed – not immersed – so was Jesus. – Christian Instructor.

––––––––––––––––––– NOTICES.

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Mrs G. and Miss K. Henderson, being prevented from attending the Sabbath service, £2 5s. All communications for this magazine should be addressed to Rev. John Sinclair, F. P. Manse, Geelong. –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––

Printed and Published for Rev. J. Sinclair, Geelong, by W A. Brown

Vol. 6 No. 6

THE FREE CHURCH

QUARTERLY —―—–——―—–—

A MAGAZINE

FOR THE DEFENCE AND ADVOCACY OF SCRIPTURAL WORSHIP,

DOCTRINE, GOVERNMENT AND DISCIPLINE. –––––––––––––––––––––––––––––––––

(EDITED BY THE REV. JOHN SINCLAIR, GEELONG) –––––––––––––––––––––––––––––––––

J U N E , 1 9 0 6 –––––––––––––––––––––––––––––––––

CONTENTS:– Page The Value of Divine Ordinances … … … … 609 The White Robed Multitude … … … … … 614 The Bible and the Free Church … … … … 626 Free Presbyterian Intelligence– Geelong and Drysdale … … … … 632 Camperdown ... … … … … … 633 Charlton … … … … … … 633 Hamilton and Branxholme … … … … 633 Obituary … … … … … … 634 Morphett Vale (S. A.) … … … … … 634 Papal Blessings and Curses … … … … … 636

Unfaithfulness to Creeds … … … … … 637 Home Church News … … … … … … 638 Notices … … … … … … … 640 –––––––––––––––––––––––

W. A. Brown, PRINTER, &c., GEELONG.

—————————————————— THE FREE CHURCH

QUARTERLY.

════════════════════════════════════════════════ VOL 6. No. 6] JUNE, 1906 [PRICE 2s. 6d: Yearly (Including Postage).

════════════════════════════════════════════════ THE VALUE OF DIVINE ORDINANCES.

For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than dwell in the tents of wickedness. For the Lord God is a sun

and shield; the Lord will give grace and glory. PSALM 84: 10,11. There are some who, while possessing opportunity, yet carelessly, neglect the public worship of God. By this neglect they intimate their belief that they are able to mount up to heaven by their own unaided efforts. The writer of this psalm thought otherwise. He knew that God had appointed the solemn assemblies. He knew his own infirmities. He knew his need of help so long as he was a sojourner here. And therefore he complains of his being banished from the assembly of saints, prevented coming to the tabernacle, and deprived of those means which were so helpful to God's people. Had opportunity been afforded him, he would have been a whole day attender on the public worship of God. There are others who zealously frequent the public worship of God to make an ostentatious display of their piety. These are hypocrites. They enter

the solemn assemblies in great pomp and state. They seem to burn with ardent zeal for the service of God. But they aim at nothing further than to get the credit of having performed their duty to God. Not so the writer of this psalm. He desired free access to the solemn assemblies that he might worship God in spirit and in truth. His soul and flesh longed and fainted for the courts of the Lord that he might there enjoy the living God. He felt that the sanctuary here was the ladder by which the minds of the worshippers went up to heaven. There are still others who will not submit to any inconvenience in order to 610 THE VALUE OF PUBLIC ORDINANCES. be present at the public worship of God. They indulge themselves in ease and pleasure, and nothing must interfere with these. They will profess themselves to be servants of God, provided no exertion or sacrifice is required of them, but they would not give up their dinner, nay, would not give up a hair of their heads, the smallest possible sacrifice in order to attend the public worship of God. Very different are the sentiments which the writer of this psalm entertains of true worshippers. He represents them as surmounting all obstacles – making a way for themselves when there is none – hastening to seek God in spite of the scarcity of water which would discourage other travellers of the valley of Baca – making their way to serve God not only when the way is easy and cheerful, but when it is rugged and barren – preferring rather to make cisterns with great toil rather than be prevented from prosecuting their way to God's house by any physical difficulty. In this way the writer of this psalm expresses the value he puts upon divine ordinances until he rises to the climax of the text, “A day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God than to dwell in the tents of wickedness. For the Lord God is a sun and a shield; the Lord will give grace and glory,” I shall shew– I. That one day spent in God's house is better than a thousand spent in the tents of the world. One day in God's house is better than a thousand in the tents of the world, because God is there. Can you tell me where God is not? asked a Sabbath school teacher. “Yes,” replied a little girl: “He is not in the thoughts of the wicked,” It is true. God is not in all their thoughts. God is everywhere but there. He is present in a gracious manner in the sanctuary. Of Zion He has said, “This is my rest for ever; here will I dwell, for I do like it.” There He meets with His people and communes with them. The happiness of glorified spirits and of angels consists in seeing God. Well, that sight is obtained in God's courts here by the eye of faith, and the very least of God, one day of God, is exceedingly precious to the gracious soul.

One day in God's house is better than a thousand in the tents of the world, because of the instruction received there. There God opens up His deep things. communicates His secrets, and discovers His mysteries. Asaph could not discern the mysteries of Providence till he went up into the sanctuary. One day in God's house is better than a thousand in the tents of the world, because of the refreshment afforded to the soul there. God's house to the soul is like an inn to the body. The traveller enters an inn to be refreshed by meat and drink and sleep, and be thereby strengthened for his journey on the morrow. Many Christians indeed fall into the habit of undervaluing the devotional part of THE VALUE OF DIVINE ORDINANCES. 611 the service of God's house. They appreciate good preaching, and if the sermon be attractive they find the sanctuary a delight, but if the minister does not awaken interest by his discourse they consider the time as nearly lost. But the prayers and praises which precede and follow it are something higher and better than mere forms. That there is too little heart in them in the case of many Christians there can be no manner of doubt. They do not take sufficient care to enter the sanctuary with a preparation for worship, and when the minister says, “Let us pray,” it is to be feared that of those who are thus addressed, many leave him to unaided supplications. One day in God's house is better than a thousand in the tents of the world, because of the happiness enjoyed there. One goes joyful to the world's parties, and returns home sad. One goes sad to God's courts, and returns home joyful. Hannah went up with a wounded spirit and in great bitterness of soul to the tabernacle of the Lord in Shiloh, but she left in peace and her countenance was no more sad. It seems as if we breathed another atmosphere when we go into God's courts, as if a holy calm surrounded us and a bright yet mild light shone around us. We feel as if we were drawn onwards and upwards by the cords of His love. There is a feeling of full satisfaction, a willingness to occupy any and every place, provided it be with Him whose one Presence fills mind and heart. II. That the meanest place in God's house is to be preferred to the highest place in the world. “I had rather be a doorkeeper in the house of my God than to dwell in the tents of wickedness.” These are not the frenzied words of a religious enthusiast, uttered in a moment of high excitement; nor the prejudiced reflection of some priest of the temple service, whose thoughts revolved continually in the orbit of his sacred duties. They express the outgushing emotions of a heart beating amid the fever and dust of the great world, and panting beneath the mantle of royalty or the steel of battle harness for communion with God in the sanctuary. He who spoke them had been a man of

war from his youth, had passed through wonderful vicissitudes of fortune, had been long a dweller in camps, a captain in many a field of strife, the builder of a mighty monarchy, a ruler in courts, a man of prowess and renown. This warlike king crowned with the laurels of a hundred victories, receiving tribute from many a conquered province and gifts of price from many a faithful, ally, could turn from the affairs of state and the splendour of a court to sing to his harp such fervent words as these, “I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness.” The words have a new interest, the sentiment has a new force, when we think of the man who wrote them down, and the height of his standing before the eye of the world. Now see 612 THE VALUE OF DIVINE ORDINANCES. III. The reasons of these expressions of love for God's house. They are drawn from what God is and from what God gives to His people. What God is to His people. God is a sun to them. He is to their souls what the sun is to the earth and its inhabitants. The sun is the source of light. What a dark wretched and miserable place would the earth be without the sun! And what should we be without God? What makes the difference between us and Pagans? It is that they know not God; the light of the knowledge of the glory of God has not shined unto them, and they grope and stumble like the blind at noonday. The sun is the source of prosperity. Without the sun universal barrenness would pervade the earth. And is not God the source of all prosperity? It is the blessing of the Lord which maketh rich. All our happiness, all our hopes, all our prospects, originate in God, spiritually as well as temporally. The sun is the source of all natural delight. A pleasant thing it is to behold the sun. And is not God our joy when He shines into our dark hearts, giving us the light of the knowledge of His glory in the face of Jesus Christ? Is not God our delight when He shines on our dark frames and makes darkness light and crooked things straight to us? Is not God our gladness when He shines on our perplexed path and puts gladness into our heart more than in the time that their corn and their wine increased ? But God is also a shield to His people. He is a shield to their persons. “Hast thou considered my servant Job?” said God to Satan, “Yes” replied Satan, “I have: thou hast set a hedge about him.” He is a shield to their graces. “Simon, Simon” said our Saviour, “Satan hath desired to have thee that he may sift thee as wheat; but I have prayed for thee, that thy faith fail not.” The Saviour's prayer to the Father was a shield to Peter's faith and covered Peter's hope, when it appeared to be giving up the ghost. And He is a shield to their property. “Hast thou not set a hedge about all that he hath?” queried Satan. Job's property when taken from him was only put out to interest and returned

cent per cent. Yes, the Lord God is a shield to cover thy person, thy faith and hope, and even thy property in the day of battle. What God gives to His people. He gives grace. Grace is God's good will to us and God's good work in us. By the former we have the gift of Christ, by the latter the gift of the Spirit. These two gifts: Christ to atone for us and redeem us from guilt; the Spirit to change us and form us for God, are the two blessings on this earth which we must never lose sight of. Does some one sigh, “O I wish He would give me grace!” Amen, so be it, and let the Lord thy God say so too. Ah, the apostle James says. “He giveth more grace,” grace upon grace, pardoning grace; regenerating grace; sanctifying grace; assuring grace; persevering grace. THE VALUE OF DIVINE ORDINANCES. 613 Remember that till you die. And then the Lord will give glory – the completion of grace – the consummation of grace in a state of supreme felicity with God and in God. Value this glory. Earth will soon disappear like the baseless fabric of a vision; riches will soon take to themselves wings and flee away as the eagle towards heaven; sinners will soon be robbed of all their distinctions and have their honours laid in the dust; but your chief delights, your richest joys, your largest expectations are above in a state of perfection, a state of the most honourable association, a state of the most innocent and simple pleasure and delight, a state of everlasting blessedness, a state of union to kings, and priests, and prophets, and martyrs, and angels, and the glorious Trinity in Unity – the one true and everliving God. Give glory then to the Lord God ere He cause darkness and your feet stumble upon the dark mountains. Give glory to Him by acknowledging Him in the unity of His being, in the majesty of His attributes, in the superintendence of His providence, in the plans of His grace, and in the exaltation of His character. Give glory to Him by repentance in mourning over sin, in ardent desire to forsake it, in resolve to cultivate purity of heart and life before Him as the chief end of your existence. Give glory to Him by the dedication of yourselves to His service, watching daily at His gates, waiting at the posts of His doors. There are those who come to God's house whose minds are still halting between two opinions. How long will you waver whether you shall give your souls to religion or worldly pleasures? There are others who cannot come to God's house. Let them come to the Lord of the house, if they cannot go to the house of the Lord. But even then their sentiments will be those of the writer of this psalm, “A day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness,”

Reader, Is this God your God? Then you will delight in His house. It is they, and they only, who can on good ground call God theirs that dwell in His house. It is the house of their God, and the covenant interest they have in God as their God is the sweet string on which they love to harp. “This God is our God for ever and ever He will be our guide even unto death.” J. B.

––––––––––––––––––––––– In the worship of God there is required a Divine faith; but there can be no Divine faith without a Divine revelation of the will of God. Therefore, whatever is thrust into the worship of God that is not agreeable to Divine revelation, cannot be done but by a human faith, which faith will not profit to eternal life. – Bunyan. 614 THE WHITE ROBED MULTITUDE.

THE WHITE ROBED MULTITUDE: (This sermon by the late Rev. Dr. Kennedy, Dingwall, was taken by a hearer, and not published till it appeared in the Scottish Free Presbyterian Magazine two years ago, whose editor says: “The glow and freedom and heavenliness that generally characterized his (Dr. Kennedy's) preaching, are conspicuously manifest in these notes.” It was preached in Pulteneytown Free Church on Monday after communion held on 30th November, 1862.) “And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?” – REV. 7: 13. The questions here asked by the elder John could not answer, and no wonder, for it would be with difficulty he would recognise – indeed, he might utterly fail to recognise – these arrayed in white robes, and standing before the throne, as those he had known on earth. He knew them in their temptation – it may be, in their sin; and, above all, in their great tribulation. No wonder then that his recognition failed, and the answering of the questions was difficult. Let us notice: – I. Whence came these redeemed ones? II. How came they hither? III. Whither are they brought? To what home and how are they occupied? I. In looking at the first main head, “Whence came they?” I remark that they came from earth. They were of the race of Adam, and that race a fallen, sinful one. Not the whole of Adam's race are there; all are not forthcoming, nor ever will be; but many – very many – of them are, and will be, before the Throne, and those are from every land, and nation, and kindred, and people. Thanks be to God, there are many from our own land, from your

country, your town, your congregation, and, it may be, your home and family. And if it be so, may you not ask yourself, “What if I am left behind?” They have got to that glorious home, that everlasting home before the Throne, and what if you are the only one to be left behind? Let me tell you there is but one way of getting there, by the strait gate and the narrow way. The fear of being left behind may well be a serious one; it may well rob you of rest; sleep may be refused your eyes and slumber your eyelids. Better far it should be so than that you should stand at last and see the door shut, while others go in. Though there was so much diversity on earth among these redeemed ones, they having come from every nation, and kindred, and people, yet in many particulars they were alike, and in none so much as this, the state in which they were first found by redeeming grace. In what condition were they when found? They were lying under the curse of God's law in guilt and misery, having to THE WHITE ROBED MULTITUDE. 615 account for a broken covenant. They were lying at the grave's mouth, on the brink of hell, without one thought of doing ought to escape it, with not one moment they could say belonged to them between them and everlasting burnings. The Lord knew they deserved to be cast into the grave's devouring mouth, He knew they deserved to be plunged into these burnings. It was not because He could not be independent of these worms of the dust that He resolved to save them. It would not have cast the least shadow of a spot on His justice, mercy, or glory if He had left them to perish, but it pleased Him to save them; it pleased Him to raise the beggar from the dunghill and set him among the princes of His people. Yes, He found them under the power of sin, entirely under its power. So completely was it their master that there was not the least possibility of a hope that they could be delivered, unless by the exercise of a power stronger, mightier than it, even the power of the Almighty. Besides, being under sin's power, they were covered with its vile leprosy; so covered all over, so full of corruption, that hell seemed the only fit place for them. They had lost the image of God; it was entirely defaced. They were destitute of holiness, and had not the least desire after it. When their meetness for hell was complete, when they were on the very threshold of it, with, as it were, but the lifting of a foot between them and it, then saving grace reached them, then redeeming love saved them. When I say they were in sin's power, under God's wrath, under Satan's power, leprous, corrupt, and vile, I have not said enough; I have not said that they were willing also to

remain so, not caring to be delivered. Not that they were willing to come under the punishment that their sin and vileness deserved, or that they were willing to be under the power of Satan as executioner. They served him willingly, eagerly, as prince; they fancied themselves happy in their allegiance to him as such; but his subjects fear much the wages that their firm allegiance gets them. And might not God have let them get the wages they had so justly earned, and might he not allow the sentence of death to be executed – that sentence they had so truly earned? When the Lord at first approached them, as they were lying in the state I have described, I do not know, friends, but they thought He had come as an executioner, and not as a deliverer, and that, when He came to rouse them up, it was but to cast them for ever from His presence. And, moreover, poor, befooled, silly ones as they were, they thought it safer and better to be left in peace on destruction's brink than to be wakened up to a realization of their state, which peace would only have made them feel their fall into eternal misery all the more. Yes, they raised the sluggard's cry, and pleaded the sluggard's petition, “Yet a little more sleep, a little more slumber, a little more folding of the hands to sleep,” and 616 THE WHITE ROBED MULTITUDE. turned them again with their face to the precipice. But God's love would not be thus set aside, nor His power be thus defeated. The time of the fulfilling of the eternal purpose had arrived, the time of effectual calling had come. He saw them lying in their blood, and then His time was a time of love. Why was it so? Is that your question? Because all He was then and thereafter to do was done to the praise of the glory of His grace. I wish here to remark before passing on that the passage to hell along the course of this world is a smooth, pleasant voyage. The floating is easy. Many, the nearer they approach the end, the more they are assured of peace, and the more loudly they talk of safety. Such are drunk with the world's pleasures, never heeding warnings, that seem to them but a blast of rudeness, till at length the end is reached, and they leap into everlasting perdition. II. We come now to the second division of our subject, “How came they hither?” What were the means the Lord employed in conducting them to their place before the Throne? As we previously saw, if any power could deliver them out of the state in which they were, it must be an almighty power; and so it was. The Lord Jehovah stretched His hand from above, took them from below, and set them among the princes of His people. What mode did God take to accomplish His end? First, I remark, they were washed in blood, the blood of the Lamb. None

without this washing can stand in the New Jerusalem. The washing must be complete; they must part from all defilement; no spot or blemish must be found on them. Nothing unclean can go up on that way of holiness, not only nothing that is unclean but nothing that can communicate defilement. This washing, to begin with, is the washing of regeneration. There may be many differences in experience, but in this respect the resemblance is complete; they are all regenerated by one and the same Spirit. This washing never needs to be done over again. It is a washing that is kept by the power of the Lord unpolluted through time, till the redeemed take their place in eternity. A seed of all holiness was planted in the sinner's heart when regeneration took place. Not the seed of one particular grace, but the seed of all graces. Not one member was regenerated, but all the members; not one faculty, but all the faculties. When this washing was accomplished, it left behind it, then, a germ of universal holiness. A germ, not the full grown flower, but yet a seed that is destined to bring forth fruit into life eternal. There is often much need of reviving the grace in the regenerate sinner's heart, but there is no need of the implantation of a new life. There is no possibility of destroying the life already implanted; it will be kept there in spite of Satan, sin, and the world. Secondly, after regeneration, I would speak of justification. The sinner is justified freely through grace, not on the ground of regeneration, but solely on THE WHITE ROBED MULTITUDE 617 the ground of Christ's finished work. The obedience and death of Christ is as much the groundwork of the one as of the other. It is because of this, and this alone, that Jehovah can without reflection on His justice be the just God and yet the justifier of the ungodly. The act of justification is as complete as it is free, and as sure as it is complete. It does not need to be revised or done over again, and it shall never be cancelled. It is the perfect act of Him who is the Rock, whose work is perfect. In this act of justification all sins are forgiven; not only those known and remembered by the sinner, not only those felt and seen by him, when standing self-condemned and guilty, but those that the Judge saw, as He alone seeth; all, all were blotted out. It must be so, friends, in justice to Christ's righteousness. The guilt of one idle thought, one vain word, as an infringement of God's law, will expose us to His wrath. Thus, if even a word or thought were left unpardoned, it would be, as it were, a reflection on Christ's finished work, as well as it would doom us to destruction. The believer's title to heaven is settled. There is no fear of its ever being shaken or his ever being deprived of it. God does not set sinners on the way and

then leave them to themselves. He does not say, “I have given you a fair start; you must now make the rest of the way yourselves.” No, the believer starts an heir of heaven, by virtue of a title God secures him, and he holds on his way by the help of the Lord, till he reaches the threshold of eternity and there presents the title deed written and sealed in the blood of the Lamb. Thirdly, I observe the work of sanctification. Sanctification differs from either regeneration or justification. It is a work, not an act. Justification is an act done in heaven; sanctification is a work performed on earth. There is danger of placing the one for the other. Many in idle fashion trace their hope of sanctification to Christ's righteousness, and would fain believe that they personally had little or nothing to do with the matter. Such is not the right way of looking at it. Sanctification is a divine work of the Holy Spirit in the soul, distinct from Christ's finished work, and in connection with which the soul must be exercised. Others think – and alas! this class is large – that sanctification is something to be got at when the individual is a stranger to the corruptions of his heart and to the exceeding sinfulness of his sin. Fancying they have attained to regeneration and justification, and that these entitle them to sanctification, they think they can well afford to dispense with the Spirit, and can well afford to be indifferent to a life of holiness. Such, I much fear, are yet in the bond of iniquity. The work of the Spirit in sanctification is a work that must go on, not outside, but in the believer's heart. Others again dream of holiness only after death, and look upon sanctification as a thing 618 THE WHITE ROBED MULTITUDE. quite unattainable in this life. But, friends, sanctification is a work that is to be completed at death. And if this is not the case, there is no hope of it after. He that is unjust, let him be unjust still, and he which is filthy, let him be filthy still. Don't wonder, aged Christian, thou who hast wandered in the wilderness many a day and tried to serve the Lord these many years, don't wonder now, when you are drawing near death, when your journey cannot now be much longer, if you feel you have more need of holiness than ever, and you find yourself saying, “Surely I am not meet for heaven, I who am seeing so much of my own increasing defilement and those sins and corruptions becoming more powerful; no prayer, no utterance of mine that is not steeped in this defilement. Ah, how unlikely it seems that ever I shall set foot in the New Jerusalem.” Dear friend, look less at yourself and more at blessed Christ. Take the Lord at His word. He that hath begun the good work, will He give it up now, think you? He will not leave thee at the end of thy journey; even when the last step is to be taken, when in the death throes thou mayest feel the presence of the old man in all his entirety, yes, as strong as ever. But even in death the Lord is worth the trusting. You may

depend upon it that trust will not be betrayed. He will be as good as His word. When you have passed through the valley, crossed the river and parted with the old man, nothing will appear more astonishing to, you, not even the first great change of being made spiritually alive, than this wonderful parting, with the old man for ever. Again, I wish to remark that this washing we have already spoken of is a washing in the blood of the Lamb, Christ. It is only through the blood of His Son that God can extend His hand to sinners. It is only through the right of His blood that the Spirit can give them His everlasting blessings. It is a wondrous sight, that of the Spirit bringing the sinner into God's presence and claiming sanctification through the right of Christ's righteousness. Think of Jesus putting in His claim on behalf of His blood bought ones! Think of Jehovah's response and of the settling and sealing the sinner's title. This is indeed a sight passing wonderful. All washing, all justifying, all sanctifying, is at the expense of the blood of the Lamb. Nought out or away from this precious blood – all things in it. All, from the first moment of effectual calling till the believer reaches heaven, is done at the cost of Jesus' blood. It is well, friends, to understand the connection between a life of holiness and the cross of Christ. How sin can be subdued, how lust can be weakened, how a soul cleaving to the dust can become heavenly, panting after the Lord and the enjoyment of His service – all this is only to be got at by dealing with the blood of the Lamb. If I knew more of the life and death of my blessed Saviour, and were I less a stranger to His precious blood, I would have less cause to THE WHITE ROBED MULTITUDE. 619 complain of hardness and death. Just so much the more dealing I have with this blood, just so much the more will I experience of the blessedness of the man who enjoys sweet and uninterrupted communion with God. The truest believer, the most advanced Christian, can never afford to be independent of the blood of the Lamb. When the finishing stroke is given, when they are going down to the Jordan, never were they more dependent, and you may hear them saying with Paul the aged – “This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners, of whom I am chief.” We have now come to another point of our subject, namely, to remark that these washed, justified, and sanctified, ones are brought “out of great tribulat- ion.” Some may ask “How can this be? We have known many go there out of great and manifold tribulations, out of much sorrow and suffering, out of the

pains of martyrdom, but others have entered peacefully, having had a pleasant, and it may be, a speedy journey.” It may be so, friend, but if we knew the story of each of these redeemed ones, and if we took the accumulated stories in the aggregate, we would see how very great was the tribulation they were brought out of. But again, it may be urged, “Have not some had scarcely a journey at all? Have they not just breathed, and then been carried hence?” Yes, that maybe the case too; but, friend, did they not open their eyes upon a world of misery, blighted by sin, did they not draw one breath in a polluted atmosphere? Were they not surrounded by a sea of troubles, exposed to the powers of hell and the fiery trial of Satan? In this sense they came out of great and manifold tribulation. The smallest of these troubles they passed through was great, contrasted with the joys and happiness of their present glorious home. This question may suggest itself to many of you, and how often it has been a hard question to some of us. “Why does the Lord expose His children to so many sorrows and trials, and when they meet them on their way, why does He not give them wings over these troubles, or why does He not lead them past by a more peaceful path? He who loved them so much as to give up His well beloved Son to the death, and who washed them in the blood of the Lamb, one would think He would do otherwise.” I cannot answer your questions, except in this way. I am quite sure that the path the Lord leads them by is the best, and another thing I am sure of is, that He will draw glory to Himself and good to them out of what appears to us a grievous affliction and a tedious delay. If it is my Father's will that He should be glorified in me in his particular way, dare I murmur? Far be such a thing from me! I shall now point out four ways in which the Lord has an opportunity of 620 THE WHITE ROBED MULTITUDE.

manifesting His glory in His people's afflictions. He manifests His faithfulness, His power, His wisdom, and His tender mercies. His faithfulness. How often when the Lord's people are bowed down with sorrow, assailed with many and great temptations, struck to the ground by heavy afflictions, when it seems they are surrounded on every side by a very sea of troubles, when their heart grows faint within them, and they are ready to be engulfed, when they cry, “Hath the Lord forgotten to be gracious? Is His mercy clean gone for ever?” – how often does He come mightily to their deliverance and give them cause to sing to the praise of His faithful word! And when, after all delays, trials, fears, and suspicions, how shines forth the glory of His faithfulness in their triumphal entry into glory! Then that dark cloud of trial and tribulation will appear but as a background to show off more clearly His glorified faithfulness. The promises of the Lord are yea and amen in Christ Jesus. The word of the Lord endureth for ever.

The power of God will be glorified in the affliction of His people. Satan is the great enemy of the believer. All his powers and artifices are employed, and all the blandishments of the world are used by him for the accomplishment of the believer's destruction. The more Satan molests, the more he aims his fiery darts, the more numerous the hosts he calls into the field, the more is the power of God glorified in beating back and defeating him. Had the Lord always made the journey of His people a short one, Satan might say, “Had He left them longer here, I would have easily defeated them, but I got no opportunity of trying them.” But Satan has not this to say. The Lord gives him a chance of doing his worst. He leaves them forty years in the wilderness. Satan, with all his hellish hosts, tries every plan, and puts forth his utmost strength, but all to no purpose; he is vanquished. And after all, God's power triumphs, and His Israel arrive at the promised land, singing “Is there anything too hard for the Lord?” Again, God's wisdom is glorified in His people's afflictions. What has not the wisdom of the Lord to do in defeating iniquity and in giving a way of escape to His people from the wiles and deceit of Satan? When the believer is often times in darkness and cannot see the need or wisdom of a mysterious providence, yet in the time of his deliverance he comes to see that in all the intricacies of the wheels of the machine there is written, Glory to God in the highest and good to Israel. . . . I must see Jehovah's glory to be the first and great and, and that the way He takes to accomplish this end is worthy of Himself. Seeing this, it is surely well my part to be contented and to bow meekly to His wisdom, saying no longer, “Why did he do this or do that? Would it not have been better if He had taken such a way or such another?” Lastly, I remark that the tender mercies of the Lord are glorified in the afflictions of His people. The flesh likes an easy way – no trouble, no sorrows, no wounds, no fears, it would have. But had God's way been such an easy one there would be no gracious relieving, no sweet sense of His power and love in deliverance, no precious drops of comfort in the flames. The Lord takes His children's hearts off the loved things of earth, and must have nothing coining in between Him and them. When they are crushed under affliction, there is more cause for entire dependence in Himself. Were it not for troubles, friends, we would have little knowledge of the tenderness of our Lord's loving kindness. It is those who are laden with sorrow, those with open wounds, faint hearts, moist eyes, to whom Jehovah has an opportunity of showing his tender mercies. It is they who know how to get draughts from THE WHITE ROBED MULTITUDE. 621

from the fountain of His love. It is a blessed tempest, dear, tried child of God, that tosses you into the bosom of Jehovah. What good may also be got from tribulations in the way of coming to know ourselves a little better! The heat of the furnace throws up the dross and corruption of our vile hearts. Hard though the heat be, scorching though the fire be, yet the Lord brings great things to thee out of it all. Some poor tried one here may be saying “I have been in the furnace, yea, in a hot fire, but what good has it done me?” It has at least done thee this good; it has shown thee how much of dross and corruption and defilement there is still in thee, and don't say that is a small thing . . . . There are some of us, my friends, who would like now and then to get a little pleasure and sin out of the cisterns of this world, but God breaks them and leaves us no other resource but to go to Himself. Rest you

assured you are greatly the better of the troubles that send you oftenest on errands to the throne of grace. All furnaces are good that shut up to blessed Christ. When your journey is over, believer, will not the home seem sweeter to you, when looking back upon all the dangers and griefs and fears you have passed through? I think it will. Two vessels left the harbour together. One of them had a pleasant and speedy voyage. No storm assailed her an hour of the voyage, but the sea was quiet, beautiful and calm. She entered the port in safety. The other from the moment of setting out, was storm tossed and in danger. The wind blew fiercely, the waves raged, the hurricane roared, the waters rose like mountains; she was almost engulfed. When at last she did reach the harbour, with shattered mast and tattered sail, and hardly got in – was “scarcely saved,” which think you of the crews felt their spirits happier, or the haven sweeter? Was it they who had a pleasant voyage and an easy entrance, or they who had endured terrific storms and been in fearful dangers and had been scarcely saved? I think it would be the latter, friends. Their hearts would be fuller of thankfulness, and the repose to them would be sweeter. And just so will it be with those entering the haven above, vessels of mercy, brought “out of great tribulation.” III. I must confess I shrink from the third point – “Whither are they brought?” It is too much, even a glimpse of this glory, for flesh to bear, unless accompanied by unction from the Holy One, and unless spiritual eyesight is given. If we push aside the veil in an irreverent manner, and if the fleshly prevail over the spiritual in our view; we shall at last come to regard those most holy things, a glimpse of which we have here vouchsafed us, with utter indifference. With becoming awe and solemnity, let us approach and look at these seven things that are recorded in connection with those redeemed, justified, and sanctified ones. 1. They are “before the throne.” And is this the goal they have reached at last? They, who were lying in their guilt and misery on the brink of hell, they who suffered in the pangs of the new birth, they who passed through the wilderness fainting and weary, they who so lately trembled in the death throes on the threshold of eternity – has it come to this with them at last? Yea, it is, even so. They are basking in the effulgence of the glory issuing from the Throne and Him who sitteth upon it. I know not how it is, friends, but we cannot tell anything of that glorified body they now wear, nor how it is that they are so strengthened as to be able to endure the showing forth of that glory, nor do we know the exercise of soul they experience, which prevents their being struck down before the majesty of Him who sitteth on the Throne. All of us can know 622 THE WHITE ROBED MULTITUDE.

little of it, and all our talking is but poor babbling at the best. But this I venture to say, with John, “It does not yet appear what we shall be, but we know that when he shall appear we shall be like him, for we shall see him as he is.” What a wonder, we exclaim, that they were ever brought there. Yes, it is a marvellous thing, but it would be a greater wonder if they were not there. If we look first at the wonder on Mount Calvary, our surprise will be less at this latter wondrous manifestation of God's love. When I see the Son of God pouring out His blood on the Cross, and when I think of Jehovah's marvellous love in the gift of His Son, my wonder would be great indeed, if the love that gave such a Son to shed His blood would not bring those cleansed in that blood to

Himself at last, even to a place before His Throne. The wonder on Mount Calvary is the wonder after all. Nowhere is the glory of Jehovah's love and justice combined more manifest than in the Cross; and where can the objects of this love get a more fitting place than that which they occupy before His Throne above? Kings are wont to show forth and exhibit the trophies of their power and skill. These arrayed in white robes are the trophies of Jehovah's power and the specimens of His skill. Where can they be shown best but in that glorious place He has given them? In them is manifested, as in nothing else, the glory of His love. The reflection of that glory, is cast back again from them in songs of praise and thankfulness towards the Throne and Him that sitteth upon it and the Lamb. 2. The second thing we are told of them is, “They serve Him day and night in His temple.” They serve Him. Observe, they are not idle. There is rest, but no idleness in heaven. Idleness would be no rest to them . . . . I do not know, nor can any of us tell, what this temple is in which they serve God. We are told they are always there day and night. Not that there is any night in heaven; it means that they serve continually. Had they nothing to do but enjoy rest and repose they could not be happy. There are two classes of professors, apart from them, very common in the world. The first is the idle ones. They never do anything either in the family, church, or congregation. They do no good either to themselves or others. Another class is the noisy professors. They are always bustling about doing something all day long, making a great noise, but it is all “before men.” Their religion is entirely one-sided: there is no God side. They do much that men can see, but one hour of closet communion they are strangers to – they care not for it, and are perfectly indifferent to soul exercise. The serving of the redeemed is a joyous and cheerful service. O yes, when that glory from the throne shines upon them, and the love of God fills their hearts to overflowing; they long to respond to the manifestations of Jehovah's beauty and desire to have an opportunity of letting out that love in serving Him day and night. 3. The third thing said of them is that “he that sitteth upon the throne shall dwell among them.” O wondrous disclosure, marvel of marvels! Even here in the wilderness He did not leave them fatherless. He vouchsafed to them often times His reviving power, giving them sweet foretastes of the blessedness they now enjoy. There will be an intimacy in communion above that is unattainable here. We cannot venture far into this holy communion. We cannot tell how it is that each one among that throng will enjoy the delight of his ravishing countenance, as if that one alone was there; nor can we tell how it is that at the same time as they are enjoying the presence of Jehovah, they are receiving in their filled souls wave upon wave of the precious assurance of His love. THE WHITE ROBED MULTITUDE. 623

This is beyond the tongue of man to tell, or mind to conceive. 4. We observe of them, fourthly, that “they shall hunger no more, neither thirst any more.” There is hunger here; often craving, consuming hunger and panting thirst. Not that the carnal heart craves spirituality; but the cry of the new nature is ever after holiness; it has a never sufficed desire for spiritual life. The body is no longer below in its weariness and weakness; corruptions no longer grieve. The fire of Satan's temptations is quenched; all defilement is removed. There was a void here ever to be filled up, a craving for something

more, something better yet. But there, these washed, purified, glorified souls are filled full of joy and peace and the love of God, though not to satiety. They are kept full, yet capacity remains. They are all vessels of mercy sailing in the ocean of Jehovah's love, yet not overwhelmed in its depths. There remains, after ages of sailing, an ocean unfathomable yet to be taken in. Yes, they are filled, kept full, yet ever filling. There is a great mystery, friends, in this fulness. They have enough; there is no painful longing, yet progression is made towards the infinite. 5. We are told that “neither shall sun light on them, nor any heat.” No sun lights on them now with its painful scorching. No fierce trial nor bitter opposition of the world reaches them there. No; nor that which is more difficult still to bear, the unkindness and trouble they meet with from believers themselves, no trials, no afflictions, no grievous burdens now to bear! No heat now from Satan's temptations, no fiery trial, no heat from the Father's chastisements. Free from all trouble are they, nothing to annoy, nothing to discomfort. They have reached the land where “the wicked cease from troubling and the weary are at rest.” 6. The sixth thing revealed to us is that “the Lamb which is in the midst of the throne shall feed them and shall lead them unto living fountains of water.” He is known as the Lamb even there, the Lamb “as it had been slain,” the Lamb of Mount Calvary. Yes; and you also will know Him as the Lamb on whose very head you laid your hand in your bitter confession of sin; the Lamb whose blood flowed to cleanse thee, whose chastisements got thee peace, whose stripes brought thee healing. You will not grudge Him His place of honour then, believer. You had a heart once in you that would have robbed Him of His glory and kept Him in the grave of Joseph. But there you will rejoice that His place is high in heaven, and it will fill you with happiness to see Him, the Lamb in the midst of the throne. Even in the Father's house he will feed and lead His flock. Many a day did He lead them in the wilderness, and the leading does not end when they enter the promised land. In the Father's house he is still the shepherd. I could not bear the thought that Jesus was not there to lead me. If I thought such was the case, heaven would not be the same to me. When I stand at the gates of the New Jerusalem, and they are rolled back, and when the glory from within shines upon me in all its glorious effulgence, I would be utterly bewildered, and sink abashed with awe before the majesty of the glory, and be driven out again by the flood of brilliant light issuing from the Throne and Him that sitteth upon it, if Jesus, He, in whom I have believed in on earth, was not there to meet me. But He will be there; Christ, my Saviour, whom I have loved and trusted in my journey thither. He will be there to meet me on the threshold. He will take me by the hand and conduct me to the Father's presence. He will give me strength to endure the manifestations of Jehovah's beauty, of His love, and of His glory, He leads them to fountains of living waters, in order to open up to them the beauty of 624 THE WHITE ROBED MULTITUDE.

holiness and the exceeding great riches of the grace that brought them there. He leads them to fountains of Jehovah's love and feeds them with the pure fresh waters. He reveals to them day by day some new glory and divine excellency, and all this He does with a man's sympathy as well as a God's bounty. In Him is seen the wondrous union of perfect humanity with all the glorious excellency and beauteous holiness of divinity. In the wilderness He

sometimes gave His people just as much food as kept them alive, just as much as kept them seeking more. But there, in the Father's house, He places before them all the resources of the Godhead, without stint or reserve. What better security could they have that these resources are theirs for use, and that these reservoirs will remain inexhaustible for ever, than that it is the Lamb, who is in the midst of the Throne, that leads them to these fountains, yea, that helps them there to drink! Ah! there is a holy mystery in the Lamb feeding and leading the redeemed in heaven; and, friends, I think it is sweet to feel that I can't understand it, that its glorious height is above my comprehension. Ah, yes, they will admire and adore, and their souls will be filled with a sense of the beauty of holiness as, seen in the Godhead. They will feel now, in an incomparable measure, how lovely and how ravishingly beautiful is the Lamb, Jesus, in the glory of His purity and love. There is no end to His beauty. He is the altogether lovely one, the chiefest among ten thousand. 7. “And God shall wipe away all tears from their eyes.” This last word, how wonderful! God, the Lord Jehovah, He who sitteth upon the Throne, shall wipe away their tears. Surely, this is surpassing wondrous! Ah! there were tears through the journey. They came even to the gate, to the threshold with moist eyes, but they were soon dried. God wiped them away – and for ever. They who had known sorrow all their life on earth, they who had bent under its weight, they who for many a long day had carried a faint heart within them, they who had reached the gates of the celestial city at last, ready to give up and footsore and weary, they are those whose tears God will wipe away, and who have left sorrow and suffering behind them forever. God the Father will take away all sorrow, grief, and care from His people's hearts, and all tears from their eyes. And as sure as He does this, He will place Himself, with all His infinite resources of happiness, love, and peace, between them and the possibility of any return of their sorrow and tears. And if He will do this, and if He has pledged His truth and love to them for the performance of it, what has He not done in order to complete and perfect the joy of the redeemed? Now that we have come to the conclusion of our subject, and have seen the redeemed reach their eternal home, and have looked at those seven things we are told of them there, let each one of us ask ourselves the question, “Are we on our way to that place before the Throne? Will we be among that throng arrayed in white robes and washed in the blood of the Lamb? Can we lay claim to an interest in that precious blood, and have we had any dealings with it? Or are we living in guilt and misery on destruction's brink? “Whatever state you are in, friends, one thing I am certain of concerning you is, you are on your way to eternity, your journey thitherward has commenced. It is to an eternity of happiness and peace, or to one of woe and misery that you are hastening? There is a road leading to each the broad and the narrow way. You have not much to choose between; either of these two roads you must take – yea, are taking Unconverted man, who art wandering on the broad road, you must turn. Set your face towards the strait gate and the narrow way. You must be born of God and united to Christ – THE WHITE ROBED MULTITUDE. 625

sanctified by the Spirit – before you can venture to hope that that house and these joys we have been speaking of can be yours. Let me now ask you, believer, you who profess to be such, “Is your salvation nearer

than when you believed? Are you making progress Zionwards?” “Ah, that is a hard question,” some person answers. “All the progress I make is but in finding out my unfitness for entering there. My progress seems only backward to the world, sin, and Satan. My progress is but to feel my utter need of finding Christ and of His becoming all and in all and for me.” If there is as much light in you, dear friend, as to feel death, if there is as much life as to see your darkness, as much desire after Christ as not to be able to breathe freely without Him, don't fear that He will leave that faint desire unsatisfied. Don't fear that Christ will fail to help you. No; poor, witless, strengthless creature that thou art, though thou art weak as smoking flax, He will not quench thee, He will make His great strength perfect in thy exceeding weakness. I would entreat all unconverted ones to come to Christ today. “Today, if ye will hear His voice, harden not your hearts.” Come to Him for life, for light, for healing. Come, that He may add your name to the list of His redeemed by power, those whom He has washed in His blood and clothed in the white, fair robes of His righteousness, and to whom He will give a place before His throne. Would it not be well, I ask you, would it not be well, to get this question settled? Let there be no more wavering, no more indecision. Come to the point at once. Tell me, would it not be well? “It would,” you say, “but then, just think of what I am in my guilt and sin and defilement. How could I ever come with my impurity before the holiness of the Lord? How could I ever hope to appear before His throne but to be judged? No, no, it is too much for me to expect.” Anything would be too much for thee in that sense, friend; a cup of cold water would be too much for thee on the ground of your own merits, one breath would be too much for thee. But looking to the merits of Christ's precious blood, nothing is too much for thee. Look out and away to this blood. What can not it cleanse? What can not the grace of God accomplish? What hard dead heart, with all its desperate wickedness, cannot the Spirit soften and quicken and renew? Will not the word of God prove good, think ye, and has He not said, “The blood of Jesus Christ His Son cleanseth us from all sin?” Make then, sinner, this blood thy ground work, thy strength, thy staff, and glory is not too much for thee to win. And fitness for that glory is not too much for the Spirit to accomplish. I am not here today to tell you only that you are a sinner, vile, and helpless – an outcast. That is not all my message. That I leave to your conscience and the open Bible before you. But my chief message is to tell you of a way of escape, a way of cleansing through the shed blood of the Lamb. Do not plead your inability and your wickedness. That is but an excuse for delay. If you leave the question of your salvation unsettled, leave it just where it is, and this day, this hour, is carrying you nearer destruction, and but hastening your progress to the brink of hell. “Now is the accepted time, now is the day of salvation.” Don't thou say then, “Ah, my guilt is so great, my sin so heinous, my corruption so strong, I am all together so unclean, so leprous, that I am only fit for hell; I cannot move a step or think a thought aright.” Sinner, the Lord bids me tell thee today that He has placed Christ within your reach in the gospel. Christ Jesus can take away thy guilt and the curse of the broken law from thee. If your sins are of a crimson dye they can be washed white in the blood of the Lamb. 626 THE BIBLE AND THE FREE CHURCH CASE.

Your uncleanness and leprosy Christ is able to remove, and He can make you fair and beautiful, clothing thee with the pure white robe of His righteousness. He can give you a

heart to love Him and strength to follow Him whithersoever He leadeth. The Lord offers you this day Christ Jesus, His unspeakable gift. And see, Jesus stands with open arms outstretched to receive thee. Hear His blessed words, “Him that cometh unto me I will in no wise cast out.” May the Lord help thee to come to Him in whom “the fatherless flndeth mercy,” who will guide thee and preserve thee here, and give thee a place with Himself at last – yea, even a place before His Throne.

–––––––––––––––––––– THE BIBLE AND THE FREE CHURCH CASE.

––––––––––––– THE REV. JOHN URQUHART IN SYDNEY.

This distinguished and able champion of the Bible carried on a campaign in Sydney, beginning on Sabbath, April 29th, and concluding on Sabbath May 13th. On Monday, 30th April, he received a welcome in the Y.M.C.A. Hall from a number of ministers and Christian workers. The Rev. Canon Jones M.A., principal of Moore College, presided. Mr. Urquhart, in the course of a very interesting address, said, – “That to stand up for the Bible in Scotland really meant to attack the United Free Church; for that Church shields those who are attacking the Bible.” He delivered three able and instructive lectures in St. George's Free Church, Castlereagh Street, the first being on “The Psalms, – their Unity – Divisions – and Message. The second was on “The Book of Daniel,” and the third, by special request, on the “Scottish Church Question.” All the lectures were largely attended and the deepest interest was manifested. They were indeed pure gospel sermons earnestly and faithfully delivered. The address on the “Scottish Church Question,” of which the following is the substance, was taken in short-hand by a hearer:–

THE SCOTTISH CHURCH QUESTION. Mr. Urquhart said: I feel, as the Chairman has evidently done, that a word of explanation is necessary as a preface to my treatment of the subject advertised. It may seem to be a purely local matter this. Why trouble busy Sydney with Scotch parochial affairs? Well, of course, the answer to that is very evident. Nothing that concerns the great Free Church of Scotland, that gave such an impetus to religion all over Christendom can possibly be deemed a local affair, a matter of Scotch parochial concern. That Free Church of Scotland had, when it separated from the Established Church, a band of men, such as in any one generation, I believe, has hardly ever been given to any one Church? The cream of the godly ministry of that Church, a ministry that had been becoming increasingly godly for a quarter of a century before the Disruption, had laid such a hold upon Scotland, that not only that land was moved but the whole of Christendom, at the struggle of these men, going forth out into poverty and homelessness, simply because of the conviction that the Lord should have the direction of His own Church in Scotland. Now, there is also THE FREE CHURCH CASE. 627

another reason why I should deal with this matter, and that is that the small party who

have taken the step that I shall by-and-by refer to, had been subjected to the most daring and organised system of misrepresentation that has ever characterised any period of history. I was asked at Boston to say a few words to the people there of this matter: they did not think it a Scotch parish business, and I was enabled to say some things that opened their eyes and secured some corner of their hearts for the Free Church. Now I referred to the misrepresentation that has been going on, the whole press, without one exception, being on the side of the great Church. As you are aware, when the United Presbyterian Church joined with the Free Church they became the Church of the land, and no paper could afford to go in the teeth of the influence which that Church wielded in Scotland. I give that as an excuse, though I do not think that wholly excuses their position. Now let me give you one or two examples. There occurred a little trouble down at Whiting Bay. This was seized on at once to bring public opinion to bear against the “Wee Frees.” There was a squabble and a fight within the walls of that building, inside the vestry, a regular fight with sticks, and what could be more blameable than that in connection in a Christian organization? The Free Church was set upon at once as the guilty party, and the Free Church was the party that suffered. They had held the keys of the Church, they were the congregation. Those who went with the United Free Church were a very small part who hold the keys, and in some cunning fashion the Church was seized, and in order to prepare the Church for the Sabbath services, and to get the doors open, two or three went to find an entrance, and it occurred to them, there is the sky-light; so one of the young men of the party opened the window and dropped down. Hardly had his hands left the ceiling when he cried, “they are at me with sticks.” And who were these? They were the United Church party, who thought they had a splendid opportunity, and they let go at them. Well, of course they were put out, and the Free Church suffered but notwithstanding they were represented as the offenders in that matter by people who thought nothing of desecrating the Church of God. I will give you another illustration: I was present at a very great meeting in Inverness; it was packed from floor to ceiling with Free Churchmen and only a small sprinkling of the opponents. I came on to speak between 10 and 11, and what I did say was pretty well compressed. A great outcry was raised against the Free Church at this time, because it was not able to man the mission stations; and I addressed myself to that aspect of the question, and I said, It is only right, I think, that some question should be asked as to the amount of mission work that will be interrupted, what sort of mission work has the United Church been doing? And I gave them an account of matters in which I was throughly conversant. I gave them an account of the position hold by Dr. McPhail, a foremost man in the United Free Church. Dr. McPhail, in an article contributed to the “East and West,” the organ of the S.P.G. Society, dealt with our Lord's ignorance. It seems that in the view of Dr. McPhail our Lord was ignorant of a great many things, and he did not know the geography of his time. You see with a Saviour like that we can do what we like. He did not know Sheba, and so he described it as the ends of the earth! I let the people know that, and what was the result? In all the newspapers I was represented as having run down missions. I happened to say that instead of having such missionaries it was better to got them to pack up their baggage and send them home. I explained again and again in the newspapers by letters what I did say, but they are back to it again. I suppose it would be brought up again if I were to return, 628 THE BIBLE AND THE FREE CHURCH CASE.

misrepresentation being systematically made. There was more than that. The United Church themselves had a special department dealing with the press. The Free Church had not even a single clerk; so some friends said, you will never get your case before the public. The Free Church people were too noble; they have very little worldly wisdom, they remembered they were Christian ministers, and so they let that matter go, and did not even employ an office boy. Now I will give you a more astounding example, which has been public property in Scotland for some time. The Secretary of the Free Church had written a letter to a gentleman who had made enquiries of him about certain matters in connection with this dispute, and so Mr. Thorburn had entered somewhat minutely into the influence which the United Free Church was bringing to bear upon them, and upon their contest in this matter. That gentleman had left the city before the letter was carried to him; it was taken to the Dead Letter Office and from there it was sent in a Government envelope by mistake to the United Free Church offices, and it came into the hands of Dr. Lee, who is the Secretary of the United Free Church. What does he do? Evidently he seemed to think it was a great opportunity that should not be lost: here was some correspondence which it was worth while to know; so he opened the letter, perused it, not only so, but he took out the letter and handed it to the clerk to make copies, and then refolded and returned it to the Post office, saying it was not for them. Now what happened? Dr. Rainy was leaving Edinburgh that morning to attend an important meeting in Glasgow, the object of which was to obtain help for the United Free Church, and to get the verdict overturned, and Dr. Lee went to him and handed him a copy of this letter. Now the letter was marked “private.” Dr. Rainy knew it was a private letter, and he said to the meeting it was a private letter, but he read some portions and brought down the house on account of the statements made in the letter. Mr. Thorburn, of course, wondered how his letter had come to be read in the United Free Church, and found his letter had come by way of the U. F. C. Offices, and then he came down upon the Government Offices. Dr. Rainy took all the responsibility of this action; evidently a boy in the office had blundered! Of course it was easy for Dr. Rainy to do a thing like this, because no one would find fault with him. But the business men of Glasgow and Edinburgh felt that an action of that sort was simply unpardonable; and they made Dr. Lee resign his Secretaryship of their Committee; but he was never called upon to resign his Secretaryship of the Church. I leave the matter with you. Surely it is necessary that some one that knows these matters should inform the public as to how these things were conducted. I come now to the other side of the subject. I should never have touched this matter, I should never have taken my stand had it been a matter of dispute between Churches. It was a contest for the Bible, and therefore my sympathies were altogether and are today with the Free Church of Scotland. When I came back from India in 1878, I found that the Free Church of Scotland, the great evangelical Church of Scotland and one of the greatest in Christendom, was honeycombed with unbelief regarding the Word of God. I had friends in leading positions in that Church, men in high positions in Edinburgh, and I found that they had quite changed their doctrines. One of them with whom I was very intimate indeed began to argue that there were undoubted mistakes in the Bible. If I had said things like that some years before, the man would have been overwhelmed with horror. I could not believe that this Bible was not the Word of God. I found from every source information of the same kind, and I said to

myself such a thing as THE BIBLE AND THE FREE CHURCH. 629

that never went on in a leading Church without public results of a startling character, and I said we are now entering into one of the greatest conflicts the Church had ever passed through. Well, you know how this matter was proceeding at the time Professor R. Smith was lecturing in Glasgow on the Scriptures, and had to stand his trial as to whether he was to be permitted to remain a Professor or a minister. So strong was the party that demanded freedom of opinion that they could not attack him: they simply dealt with the question as to whether he was a fit person to occupy the position; and they came to a vote that he was not a proper person to continue in that position; and so they deprived him of his Professorship, but they never attacked him as a minister. From that time things have gone on, and the position taken by these men has become more and more pronounced. Drs. Dods and George Adam Smith occupy the same position. From 1878 and before, the Free Church, so-called, stood on the side of the Bible, but those who are against the old views concerning the Bible are those who have gone into the United Free Church. Before I deal with that I must deal with another matter. If you met a Free Churchman he would say, I am a Constitutionalist. When a man talks in that way you wonder what a Constitutionalist is, and whether it is so big a thing as to call upon a man to suffer for it. What was the Constitution of the Free Church, and what does the Free Churchman mean who tells us he stands by the Establishment principle. Why, in Australia we get on without any Establishment, and could they not get on without Establishment in Scotland? What is the Establishment principle? It is the principle that the State being Christian should proclaim its Christianity – that the State being Christian should support in a manner Christian work, and take up a Christian position – that in its education, it should give a Christian education. “No, not at all,” said the United Free Church. There were in that Church those, who were practically with the Free Church in that matter, but they were overwhelmed by those who held the opposite view. A United Free Church D. D., said, – “The best legislation of religion is to abolish by legislation all recognition of religion.” This means an Atheistic attitude on the part of the State towards Christianity. There is no possibility of contradicting that. Lord Macaulay went out to India, and took his place there in the counsels of that State, and he had to do with the education of the country. A missionary told me that Lord Macaulay went over all the books that were in use in the Indian schools, and struck out of them the name of God. A Christian state believing in God who had given it that dominion dare not acknowledge the God in whom it believed, and from whom it held that sway. That is what it will mean by-and-by. The Church will be entirely separated from the State, so that national education will be entirely secular. A man is not educated if you do not educate his religious part. Why were we allowed to remain in Egypt for 22 years, in the face of our own promise to evacuate the country? Simply because we are the most honest people in the world. The French official will dip his hand into almost any pocket, and seems to think the Government will do the same. But a British official dare not do such a thing, and the bond holders in Egypt, in 1903, insisted upon honest people having to do with the revenue of the country; and they say, we can trust the Englishman. This is because of Bible education – because these men have been saturated with Bible ideas concerning honesty; therefore they stand before all Europe as the people who can be trusted today. Now I say, no man is educated, who is not educated in that

fashion – make him a religious man tell him about God – about his duty to his fellows in the sight of God, and you do something to make him a capable man, But what is threatening 630 THE BIBLE AND THE FREE CHURCH CASE.

our land today is the exclusion of all reference to religion. And the Free Church has all along stood up for the national Establishment of religion that the State has obligations to God, and to Christ, and to the education of man, which it cannot throw aside. Now over and above all this there was the question of the inspiration and inerrancy of the Bible. Dr. Begg, a mighty warrior (I used to listen to his sermons when a child, but regret I can only remember the way in which he gave out the text) was a champion. on the side of the Bible. He and Dr. Kennedy of Dingwall led the “Highland host,” who were the strength of this contest for the Bible all those years – they formed the buttresses of the Church – they were men of God, and would have endured anything rather than surrender their trust. Dr. Rainy is an astute politician. There is not a man inside or outside of Parliament to compare with him in his astuteness. I do him that justice. He saw what had to be done, and so a silent campaign to diminish the influence of the Highland host began. You know it is not a nice thing for a man in a place where the sun does not often shine to be put in the shade, and so Dr. Rainy put all these men on the shady side of the street. If any of them wished to be a candidate for a vacant charge it was necessary for him to go on the other side, and lo! the sun shone, and he was favoured. Thus the “Highland host” was thinned and the leaders were discouraged. I do not want to do injustice to a man whom I have loved and revered. I shall not mention his name, but that man was one of the strongholds on the Bible side. It was necessary to put him in a place where his voice would not be heard, and so he received a high position in his Church. He was a man who desired the progress of the Free Church. He talked the matter over with me, and told me that he was very much inclined to accept the offer, which he did, and ever since he has kept silent. When the question of union with the Church that did not believe that the State should favour any religion came to be settled in 1900, 27 ministers of the “Highland host” stood up and said “No” to the almost unanimous “Aye” of that Assembly. You know what happened since – the verdict of the Privy Council, and what followed that verdict. But one thing more, the passing of the Declaratory Act to ease the consciences of weak brethren. When this Act is reviewed you will find a sting in its tail – the last clause. I shall give you Dr. Rainy's explanation of it, – “The last clause enables a minister to pass away from the creed of the Church on matters which are not important.” Well, now, what does the unimportant mean? A minister may think that a certain doctrine is of no importance. The Church, however, will not be bound by the opinion of that man, but will itself determine whether that doctrine is important or not. The Church does not know today what doctrine is important and what is unimportant. That man has no means of knowing whether the doctrine is important until the General Assembly meets, and then the Assembly gives its vote. What does that mean? It means that the creed of the Church is abolished, and the Assembly put in place of the creed of the Church. Perhaps the doctrine may be the Deity of our Lord. Well, nothing can be done till the Assembly meets. Then if the majority is against one for not holding and teaching that essential doctrine, he is condemned; but if the votes are the other way he is allowed to teach Unitarian doctrine within the Church. But the gravest matter is that

there is no standard, not even the Bible. They say they put away the Confession that the Bible may have its place. But they have given that place to the passing whims of the annual meeting, and the ministers and THE BIBLE AND THE FREE CHURCH CASE. 631

teachers of the Church, then have to decide, what is to be held, as an important doctrine of the Church. Now let me come to the verdict; I think the Free Church was specially guided of God in everything that it did. Do you know that they have never once blundered? I have never been able to see a single false step, taken after the vote was passed for union. Under the conviction that they were the Free Church of Scotland, holding the principles of the Disruption Church of 1843 intact, they went to the Free Church Assembly Hall, and found the iron gates closed against them, and policemen inside. What did they do? They put their hats off, and put up their umbrellas, (those who had them,) and under the rain constituted the Free Church General Assembly with devotional exercises, and then moved that they adjourn from that place to a certain hall: and then continued the meetings. Well, the. U.F. Church was very indignant with this, and proceedings were taken against some of the leading ministers, my friends – were interdicted from going any more into their pulpits, and the custody of the buildings was demanded in the name of the U.F. Church. They knew nothing about the United Free Church, and therefore they could not give any obedience to such a message as that, and the Free Church was compelled to enter upon legal proceedings. I know, that they are blamed, but there is no justification for blame; they acted in self-defence in appealing to Caesar for their civil rights. They were in fact dragged into court. They said, “The property is really ours; because we are the only Free Church – we hold its principles, and if you do not give us the whole, we have, at least, a right to a share.” When they came before the Court of Session in Scotland, they were laughed at for even claiming a share; and when the case came before the second division of that Court it was the same. They were ordered by those courts to give up everything to the United Free Church. It was a time of great concern to many of the brethren – they had no funds to carry on a most expensive warfare, and the U.F. Church knew that, and as a large amount of money was required for each action they multiplied these. The first money that came to them was a £100 from a lady. A gentleman said, – “You can count on me for £3000,” and he hinted that if they wanted more they could get it from the same source. When their appeal to the Scottish court was disallowed, there came a terrible time for them. To go to the House of Lords meant a large amount of money. They went and the case was tried, and before judgment was given one of the peers died, which required a new trial. The House of Lords, as you are aware, gave its decision in favour of the Free Church. If the law of trusts is to be observed this decision must remain unchallenged. – Here were certain trust moneys given for specific purposes, that is, the maintenance of the Free Church of 1843, and, if these principles are departed from, then those who repudiate them forfeit all right, morally and legally to the property. That was the law of the land. But, it may be said, what did these English Judges know about Scotland? Well, Lord Robertson knew everything about Scotland, and he was also thoroughly acquainted with the principles of the Free Church. Some said, the Free Church must be generous. and give over to the U.F. Church what it does not need. The Free Church was utterly unable to do any such thing, and why? That very verdict bound them down to use those funds for the

purpose for which they had been given. Would it be right to use any money given to maintain Scriptural doctrine to support and propagate principles subversive of the constitution of the Free Church? They were bound by the law of the land to spend the money only in furtherance of the objects for which it was 632 FREE PRESBYTERIAN INTELLIGENCE.

given. They would have liked very much to have given some of the money, but they could not direct a farthing. The Government has appointed a Royal Commission with executive powers, and what that Commission will do we cannot say – they appear to be at a standstill. There is one thing, I know; the Free Church will stand by the possession of the Free Church offices on the Mound, and the Free Church College in Edinburgh. If these are taken from them, I do not know what will follow. The Free Church never claimed the Glasgow and Aberdeen Colleges, and to send them from the one College to which they have limited themselves, will in my opinion, be an insult to the sense of justice of the whole community. There are two Churches in Scotland, and only two, all of whose ministry witness for the inspiration and inerrancy of the Bible, namely, – The Free Church of Scotland, and the Free Presbyterian Church. Now, I ask your sympathy and prayers for these men of God, who have come through this sea of misrepresentation, and are standing today for the truth of God. I believe, they are there for God's truth – they are standing for the Word of God, and I shall esteem them for that service, and my prayer will be that God may enlarge them. A cordial vote of thanks on the motion of Mr. D. McLean seconded by Mr. J. Watson, was accorded to the lecturer.

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–––––––––––––––––––––––––––––––––––––––––––– GEELONG AND DRYSDALE. – On 30th May the 25th annual meeting of the congregation under the present minister's charge was held in Geelong, after 53 years existence. In his add- ress the pastor reported 98 on the communion roll, including several who were residing at distant places; and 600 pastoral visits for the year, besides many services elsewhere. Mr. W. J. Reid, Sabbath school superintendent, reported that the attendance was fair, and faithful instruction was given by the teachers; religious periodicals had been provided by subscriptions from some of the ladies; the missionary box contained £5 6s; a collection of 16s, was made on a Sabbath for the Protestant Orphanage; the library fund had a credit balance; and the congregation had contributed £13 15s, which left a surplus of 18s, after defraying the expense of a pleasant visit to Barwon Heads by the children and their friends on 12th January. Mr. J. McNaughton, treasurer, presented the financial statement, which showed that the years' income, including £43 4s 1d from Drysdale, was £392 5s; and the expenditure £394 9s 9d, which included minister's salary, and amounts for missionary and benevolent purposes, and ordinary requirements. As indicating the good will of the supporters, it was with pleasure remarked that the Geelong congregation had not had a collector for many years. In response to a quarterly announcement for the treasurer from the pulpit donors give or send their donations or quarterly subscriptions to the treasurer or to another of the office-bearers, requiring no one

to wait on them. Before the close of the meeting the senior elder, Mr. Reid, addressed the minister in a neat, kindly and affecting speech, on the completion of his 25 years' ministry in Geelong, in which he briefly reviewed it, expressed the Lord's goodness to both pastor and congregation during it, and touchingly referred to the changes which had left the former ministerially alone. He then for the congregation presented the minister with a purse containing 55 sovereigns as a token of their regard and their hearty desire to mark the FREE PRESBYTERIAN INTELLIGENCE. 633

occasion. This kindness was gratefully acknowledged by the minister. Votes of thanks were given to the treasurer, who has held the office for over 40 years, to the superintendent and teachers of the school, and to the leaders of the Psalmody; and the meeting was closed as it had been begun with devotional exercises. COMMUNION was observed at Geelong on 10th current, after preparation previously from John 14: 21 – “He that hath My commandments, and keepeth them, he it is that loveth Me:” &c.; and 1 Cor. 5: 7 – “Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened.” The action sermon was on Song of Sol. 5: 16 – “He is altogether lovely: this is my Beloved,” and the table was fenced from Song of Sol. 6: 1 – “Whither is thy Beloved turned aside, that we may seek Him with thee?” The addresses which followed were from Song of Sol. 3: 4 – “I found Him whom my soul loveth;” and John 15: 4 – “Abide in Me:” sermon in the evening was preached by Rev. A. M. Thompson, M.A., Reformed Presbyterian Church, from Prov. 1: 25 – “But ye have set at nought all My counsel,” &c.; and the subject at thanksgiving on Monday was Psalm 119: 108 – “Accept, I beseech Thee, the freewill offerings of my mouth, O Lord, and teach me Thy judgments.” CAMPERDOWN. – Here monthly services on a Friday evening have been conducted, except once; and the Lord's Supper was held on the 17th current, when two were added to the roll, one of these having resided in the town for many years, and the other a youth, who came on the Saturday with his mother who has been for several years a communicant, a distance of 25 miles to join the church; the result evidently of spiritual awakening. Preparation sermon was on Song of Sol. 5: 16 – “This is my Friend.” The texts on the Sabbath morning were the same as at Geelong the Sabbath before; and the evening was on Acts 7: 59 – “They stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.” There were encouraging attendances. CHARLTON. – It is gratifying to know that the junior elder, Mr. D. Black, perseveres in conducting public worship here every fourth Sabbath, though living 12 miles distant. The sacrament was dispensed on 6th May, after service at Moffat the Friday before, and sermon at Charlton on Saturday on 2 Cor 13: 5 – “Examine yourselves,” &c. The action sermon was on Luke 22: 41-45 – Christ's agony in the garden; and the table was fenced from Lam. 1: 12 – “Is it nothing to you” &c.; and communicants were addressed from Psalm 116: 13 – “I will take the cup of salvation” &c., and Rev. 5: 12 – “Worthy is the Lamb” &c. The evening service was held in Mr. Black's house at Buckrabanyule. The attendances were good at all the services; and it was pleasant to meet the Free Church people who hold together so well. HAMILTON AND BRANXHOLME. – On 24th current, morning and evening services were held at Hamilton, and in the afternoon at Branxholme, where also the ordinance of baptism was dispensed. The attendance was fair at Hamilton and very good at Branxholme. The church at the latter place has just been pleasantly cleaned and repaired at a cost of about £35; and it is understood that the money was ready before the work proceeded.

The Hamilton church needs attention; and the Board of Health has intimated the need of alterations in it, which the secretary of the committee has been requested to enquire the cost of. Will the friends there do as those at Branxholme have done? HELPS. – The Rev. A. M. Thompson M.A., of Reformed P. Church, and Mr. Chancellor, a visitor of his, whose break down in health arrested his ministerial course, kindly undertook to supply Geelong Free Church, two Sabbaths of this month, which enabled its minister to perform the duties before described at Camperdown, Hamilton and Branxholme. The 634 FREE PRESBYTERIAN INTELLIGENCE. elders conducted the worship at Geelong to enable him to visit Charlton in May, DISAPPOINTMENT. – The minister expected by the people at Hamilton and Branx-holme has decided not to leave the old country yet. ENCOURAGEMENTS. – It will gratify Free Church people to know that a young lad in this State has resolved to study for the ministry, if the Lord will call him to it; and arrangements are contemplated. Long has this been prayed for. The late elder of the Wimmera; Mr. Ewen McPherson, as our readers know, gave us a sum of money towards the education of a young man for the ministry, and it was a daily prayer of his for years that the Lord would bring one forward, as it was his strong conviction that He would do so. Readers, who plead at the throne of grace, remember this matter. OBITUARY. – By the death of Mr. Archibald Hutchinson, on 30th April, in his 86th year, the Geelong congregation lost a faithful elder and zealous witness for the truth. Having been connected with a congregation of the Presbyterian Church in Bendigo, he become a member of one of the same, on residing in Geelong, till he found out the Free Church here, and joined it with his late wife and family in 1891; and was not long after elected and ordained to the eldership, in which office he served the church well till ill health enfeebled him. He was a close reader of the Bible, held family worship thrice daily, was a kind friend to the poor, concerned much about the spiritual condition of the people, disliked innovations in Divine worship, detested all false dealings and doctrines, faithfully reproved inconsistent professors, and was much grieved at the evils of the nation and of the Churches. His lengthened illness was borne patiently; and he had the comfort of “a good hope through grace.” – On 25th current, Mr. John McKimmie died at Kyneton, where he had gone from Geelong about a week before to reside with a son, owing to failing health. He left the Presbyterian Church for the Free in 1893, being opposed to innovations. His son writes that among his last few words were these: “The Lord's my Shepherd, I'll not want, I have had a hard trial through life, but am prepared for the end.” – Two aged adherents at Geelong have also passed away, viz: Mrs. Jane, relict of Mr. Donald Shaw, after about a year's confinement to bed, on 30th May, aged 85; and Mrs. Salvena, relict of late Mr. Hector, McInnes, aged 74. – the death of Mr. Alex. K. McAskill, at “Armidale” Pigeon Ponds, an adherent of Nareen Church, on 11th current, aged 61, is also recorded. MORPHETT VALE. S A. – On April 9, 1856; the John Knox Free Presbyterian Church, Morphett Vale, was opened for public service. At the morning and evening diets of worship on 9th April last, the pastor (Rev. J. S. Macpherson) emphasized some of the facts and lessons derivable from the history of the congregation during the past half-century. On Monday evening, a thanksgiving service was held. After devotional exercises, the pastor feelingly referred to the great loss the congregation had sustained by the decease of the late Mrs. George Benny, and indicated their truest sympathy with the bereaved family and relatives. In a brief review of their congregational records he stated that at and since the

opening of the church 403 members in full communion had been enrolled, the average varying from 105 in 1860 to 66 in 1886, being about 86; and that at present 94 were on the roll, of whom seven had been present at the first communion in the church. During the 50 years there had been 11 elections of office-bearers so as to maintain an average session of four members. In all 20 had been ordained to the eldership, the present session consisting of Messrs John McCloud, Henry Anderson, William Hooper, and J. E. Cameron. Mr. McCloud enjoyed the distinction of being the oldest elder in connection with any Free Church congregation in Australia, having been ordained in 1858, a similar number (20) had been elected and admitted to the diaconate, the FREE PRESBYTERIAN INTELLIGENCE. 635

present staff being Messrs. James Ross Bain (elected in 1876), Edward Bain, Aaron Benny, and Samuel Polson. The church, fabric, manse, and grounds had been maintained in excellent repair. and no debt of any kind existed. Two ministers – Revs. John Sinclair, of Geelong, and W. R. Buttrose, had been prepared for the ministry by their former pastor, and many who had been connected with the congregation were now doing good work for God and their generation throughout the Commonwealth. and in other lands. Their first pastor – Rev. James Benny – ordained in 1853, had retired in 1904. after 51 years' service. In his eighty-third year he was still among them, and frequently took part in the weekly prayer meetings, and was with them that night. His work was known far outside the bounds of the congregation, or, even of the State, and it was their prayer that God might be pleased to lend him to them for years to come. Although he (the speaker) had been only two years their pastor, he had, for 27 years in a sister State, ministered to the oldest Free Church congregation in the Commonwealth, so that his ministry here and in New South Wales had been among people who knew, loved, and valued their distinctive principles and position, and the passing years had not lessened his personal attachment to, and faith in these as being, in his judgment, Scriptural and obligatory. The Rev. W. R. Buttrose expressed his pleasure at being with them in their jubilee celebration that evening. As a youth he had been a member of the congregation; and had received his theological training from their former pastor. He pointed out that, apart from the congregation and the spiritual side of its history and work, the fabric itself was a visible witness to faith in their distinctive position and testimony. These, although regarded by many as antiquated and unimportant, were nevertheless founded on the rock of Scriptural teaching and authority, and it should be the earnest endeavour of the congregation – not forgetting spiritual interests – to perpetuate and spread the purity in doctrine and simplicity in worship which their church specially emphasized. He congratulated them on the fact that during their existence as a congregation every penny needful for church building and the support of ordinances had been derived from the voluntary offerings of the people, rather than from the questionable sources from which moneys were sometimes raised for religious purposes. He prayed that the church might by the divine blessing continue and prosper. The Rev. J. Benny, and Mr. A. Anderson (grandson of one of the early elders) took part in the devotional exercises, and at the close a photographic souvenir of the church and its former and present pastors were given to the heads of families connected with the congregation. THE LATE MRS. S. BENNY – whose death occurred at her residence “Fenton,” Morphett Vale, on 6th April, was born at Burnside. S.A., in 1841. She was a daughter of the late Mr. Peter Anderson of “Archerfield,” Morphett Vale. Being of an exceptionally sympathetic and kindly disposition. she had an extensive circle of friends and acquaintances reaching far beyond the bounds of Morphett Vale, by whom she will be keenly missed. She

was ever ready to lend a sympathetic ear to the cry of the distressed and afflicted, and her readiness to assist in every good work, her willingness at all times to relieve as far as came within her power the wants of the poor or suffering justly endeared her to all who knew her. Her winning smile and bright and helpful way will be remembered as a comfort and a solace at many a bedside and as a ray of sunshine in many a dark and gloomy home. Mrs. Benny had been ailing for more than a year, and on 27th August last year she received a stroke of paralysis from which she never recovered. She married, in 1867, the late Rev. George Benny – and left a family of 7 children – Mrs. A. Bishop, “Loch Braes.” Oatlands. Y.P.: B. Benny. solicitor, of “Stoneywood,” Brighton; A. Benny, Ravenswood, Morphett Vale; and the Misses Margaret; S. A., R.G., and E.H. Benny. 636 PAPAL BLESSINGS AND CURSES.

PAPAL BLESSINGS AND CURSES. The following letters appeared recently in The English Churchman:–

SIR – With a sinking heart do I read in the newspapers the fateful news that the Pope has sent his “Apostolic Blessing” to Princess Ena – for it bodes disaster, lamentation, and mourning. I say this because of accomplished facts. The Pope's blessing brings judgment, whilst Papal curses produce blessings! Let us take Papal blessings first. The Pope sent the Golden Rose to Bomba, King of Naples, and in less than a year he lost his crown and kingdom. The Pope sent his blessing to the Emperor of Austria, and again in less than a year he lost Venetia, and was defeated at Sadowa. The Pope sent it to Queen Isabella of Spain, and in a short time she lost her crown. He sent it to Empress Eugenie of France, and in less than a year France was overthrown by Germany, the Emperor lost his crown, and died an exile, while his only son fell in South Africa. Mrs. Sherman, wife of General Sherman, received the Golden Rose, and it proved fatal, for she died soon after. The Pope blessed General Boulanger, and in less than two weeks he was an exile, and later committed suicide. The Crown Princess of Brazil was blessed by the Pope, with the immediate result that her babe was born deformed. The Empress of Brazil was also blessed by the Pope: she broke her leg three days later, and the Emperor lost his crown, dying in exile. The Emperor Maximilian of Mexico was blessed by the Pope, and was soon afterwards killed by his people; whilst his widow went to Rome, received the Papal blessing, and has been mad ever since. The Pope specially blessed a steamer filled with nuns en route to South America in 1870. It never reached its destination, and every soul perished. The Floating Palace, bound from Montevideo to Buenos Ayres, was blessed by the Pope. It foundered two days later. Dr. Windhoost received the Papal “Order of Christ.” He died in less than a year. In 1895 the Archbishop of Damascus, at Vittoria, delivered the Pope's blessing upon the Spanish troops and fleet, with the result that Spain lost two fleets and two armies. The Queen Regent of Spain and King Alfonso were blessed by the Pope. They promptly lost Cuba and the Philippines. In 1897 the Papal Nuncio blessed the Grand Bazaar in Paris. Within five minutes it was in flames, and nearly 150 of the aristocracy of France perished, including the sister of the Empress of Austria. The poor Empress of Austria received the Golden Rose. She was murdered in Switzerland, her only son committing suicide previously. King Edward VII, visited the Pope, and received, as a mark of favour, a signed photograph

of Leo XIII. At once came news of a reverse to our troops in Somaliland, and of an earthquake in Canada. The Pope blessed Lord Denbigh, the Special Envoy of the King of England. That very day disaster fell on our army in South Africa, Lord Methuen being severely wounded, and the Papists in Parliament cheered the news. If Papal blessings spell disaster, no less do Papal curses produce blessings. Thus the Pope cursed Victor Emmanuel, the Liberator, for making Rome his capital, and freeing Italy from Papal tyranny. Since then Italy has risen to be a Great Power, and the House of Savoy has become endeared to the nation. The Pope cursed Prussia because of its opposition to Papal inroads and Jesuit schemes. It at UNFAITHFULNESS TO CREEDS. 637

once became the most powerful of the Great Powers, overthrowing both Papal Austria and France. There is therefore great reason to dread a Papal blessing, and the circumstances attending that just bestowed on a British Princess augur ill for the happiness of that young lady, and for the English nation at large – if not also for Spain. ALFRED PORCELLI

PRINCESS ENA AND THE GOLDEN ROSE. SIR, – According to a Central News wire, the Vatican authorities have had under consideration the question of affording Princess Ena some proof of the satisfaction with which her “conversion” is regarded. The Pope will, it is rumoured, present her with the Golden Rose. The presentation of the Rose “always carries a plenary indulgence to the recipient,” says the Jesuit organ, the “Month.” If the recipient is in Rome, the Pope presents the Golden Rose. If he or she be at a distance from the “Eternal City,” the jewel is sent by a special and splendid embassy. Some of the recipients of the Papal favour have been queer folk indeed. Pope Eugenius IV. presented the Golden Rose to our King Henry VI., “one of the most unfortunate of its many hapless recipients,” says the authority already quoted. Innocent VIII sent the Rose to James III., King of Scots. His infallible and celibate holiness, Pope Alexander VI., gave it to his son, Caesar Borgia! Henry VIII. “Defender of the faith,” was thrice the recipient of the Rose, and ultimately did the R.C. Church much injury. Julius II. despatched Archbishop Warham with the Papal honour to Henry. The Pope needed Henry's assistance against his French royal brother, Louis XII. – “Bloody Mary” also received the Golden Rose from Julius III: Urban VIII. sent it, in 1625, to Henrietta Mario. “just married by proxy to Charles I.” It was also sent to Mary of Modena, Queen of James II. Pope Pius IX. gave it to the ex-Empress of the French, in 1856. In the same year it went to Isabella II. of Spain, “for her surpassing virtues.” She had a whole family of children, every one of whom had a different father! Yet Isabella the “Catholic” was a most pious Queen in the eyes of the Church. Her Confessor was “a most exemplary ecclesiastic.” So said Sir George Bowyer. A. LE LIEVRE. 132 Wanstead Park Road, Ilford.

–––––––––––––––– UNFAITHFULNESS TO CREEDS.

The late Rev. Dr. Guthrie, in addressing the Assembly of the Free Church of Scotland in 1862, referred to another Church in the following words, which, it

is sad to say, became equally applicable to the majority of his own Church some time afterwards: – “Far less do I sympathise with those, who, having embraced the German errors, still hold their livings, and, so doing, deal with the most sacred vows after a fashion that, I take leave to say, would in commerce be counted fraud . . . . and would in the affairs of State brand a man with the name of traitor. If ministers of the Church may do what ministers of the State may not – may sign one thing and believe and act upon another, then in 1843 we were martyrs by mistake. We might have held our livings and our principles in that way” The late Rev. C. H. Spurgeon, writing in 1889, at the time of the case of Professors Bruce and Dods, said – “The Free Church of Scotland must unhappily be for the moment regarded 638 HOME CHURCH NEWS. as rushing to the front with its new theology, which is no theology, but an opposition to the Word of the Lord. That Church, in which we all gloried as sound in the faith and full of martyrs' spirit, has entrusted the training of its future ministers to professors who hold other doctrines than those of its Confession. This is the most suicidal act a Church could commit. This same eminent minister, preaching on Ephes. 2: 1, in 1890, said: “They tell me that 'creeds are dead.' Yes, yes! It is a pleasant thing to hear an honest confession: they are dead to dead men. To me that which I believe is not dead; it is part of myself. I hold nothing as a truth that I can put away on the shelf, and leave there. My creed is a part of my being. I believe it to be true; and believing it to be true, I feel its living upon my nature every day. When a man tells you that his creed is a dead thing, do not deny it for a minute; there is no doubt of the fact. He knows about himself better than you do. Oh! dear friends, let us never have a dead creed.” When it was being argued in the House of Lords that, by virtue the Declaratory Acts of the Free Church of Scotland and the United Presbyterian Church, a minister could subscribe to the Confession of Faith without believing it all the Lord Chancellor condemned such shuffling by saying, “I do not think he could; at least, I should have thought if he was an honest man he would not.”

––––––––––––––––– HOME CHURCH NEWS.

GROWTH OF THE FREE CHURCH. – A correspondent supplied the Oban Times of 24th Febry. with the following figures, showing one years' progress of this Church: – 1st January, 1905 – 1st January 1906 – Congregations 112 Congregations 245 Professors 4 Professors 7 Ministers 32 Ministers 62 Probationers 7 Probationers 11 Students 16 Students 41 The correspondent (Alex. MacKintosh, of Forfar) adds: “Comparing the number of congregations with that of ministers it will be seen that the Free Church movement is purely a people's one against priestly oppression and scepticism, and certainly it is the duty of all liberty loving people to support their fellowmen, in their struggle to maintain the Church of

the Reformation and the Disruption.” MALICIOUS MISCHIEF. – Writing from Tarbert, a correspondent supplied the paper previously named with this information: – The session of the Tarbert Free Church on entering the vestry to hold a meeting on Tuesday last week discovered that several windows had been smashed by stones. On inspecting the church, they found that the large window overlooking the pulpit had been completely destroyed, hardly a pane having been left intact. The police visited the building, and picked up sixteen stones inside the church. It is conjectured that this malicious act had been committed at night, as the church is surrounded by houses, and the guilty persons would have been detected had they made their attack throughout the day. The Free Church congregation took possession of the building shortly after the decision of the House of Lords in August, 1904. They profess to be quite confident of their ability to make good their title before the Commission, as they claim to have much more than the necessary third of the Membership of 1900 on their congregational roll. The United Free Church congregation HOME CHURCH NEWS. 639

are quite as confident on their side. In consequence, feeling is very bitter between the rival congregations. A few months ago the manse, also in possession of the Free Church, was visited by a nocturnal band, who broke several windows on the ground floor, and dismantled a portion of the surrounding wall. The damage to church and manse is estimated at about £50. The police are investigating the matter. Another correspondent in the Northern Chronicle, of 4th April last, writes: – SIR, – I see in your paper, of 28th inst, a complaint from Mr. Louis H. Urquhart, Kincardine, about the breaking of twelve panes of glass in the Free Church at Gledfield. The Free Church at Fort William can testify to fifty-two panes having been broken since they got the church in June, 1905, thirty-two in the window in the east gable above the pulpit, and twenty among the other windows. On Sabbath, the 25th, a stone was found on the vestry floor that went through, and broke four panes in that window. These actions remind Free Churchmen what happened at Fort William after the decision of the House of Lords in 1904. Three Free Churchmen, named Cameron, went to the manse for the key of the church. So quickly was this made known that 500 of the other side gathered and mobbed these men, whom the police had to escort home. The organs of the Union Church discreetly keeps silence about such molestations. Yet with all their readiness to reproach the Free Church, they cannot attribute to its adherents such conduct, even when they had to suffer the temporary loss of what is as legally their own. STARVING MINISTERS. – Under this heading, in the London Daily Mail, in April, appeared the following: The harrowing problem, now facing the United Free Church of Scotland is that, despite an income of over £1,000,000, nearly one-half of its clergy are on the brink of starvation. This is one of the consequences of the judgment in favour of the Free Church by the House of Lords in August, 1904, depriving the United Free Church of property approximately valued at £5,000,000. Since 1904, the United Free Church has built a great many churches to replace those taken away from it. This policy has frittered away resources that would have sufficed to support the clergy. Thus in many places ministers have congregations averaging 45 in Argyll, 26 in Mull, 16 in Iona, and 39 in Skye.

There are computed to be nearly 800 unnecessary charges – ministers who, with their wives and families, have now to eke out a bare existence. SUSTENTATION FUNDS. – The Free Church Convener reports receipts for 1905, of £9,151 6s 9d, being £2,558 12s 5d, more than for year before; but that this does not suffice for an equal dividend of £160 to the 60 ministers entitled thereto. The United Free Church Convener reports, for Sustentation Fund, £11,080 less than previous year; and a decrease on all the funds, except Home Missions, making the total amount £65,878 less than for 1904. THE CHURCHES COMMISSION. – It is said that the work of this Commission will likely be finished in August. Their work proceeds under the seal of silence; but they issued on 26th April the following communication: – For the final allocation of congregational property in terms of the list published in January last, with the exception of one or two cases, formal orders have only to be prepared. These cases which have been the subject of local enquiry have now been considered, and allocation will fall to be made in favour of the United Free Church in the cases of Aber- 640 NOTICES.

feldy and Grantown, and in favour of the Free Church in Kingussie. In the latter case, however, certain matters have still to be arranged. Publication of lists of churches in the larger cities is delayed, not because of any doubt as to the vast majority of these, which fall to be allocated to the United Free Church, but because of special circumstances which present considerable difficulties and which are the cause of unavoidable delay. Arrangements have now been made for over twenty local enquiries in Caithness. Sutherland and Ross. The enquiries in each of these counties will proceed simultaneously, beginning on May 2. Mr. James C. Pitman, Mr. N. J. K. Cochran-Patrick, and Mr. James Adam, advocates, have been appointed assistant-commissioners to conduct these enquiries. PLOCKTON. – This Free Church was re-opened recently after extensive renovation. There was a large attendance of people, many coming from the extremities of the parish. Rev. A. Galbraith, Lochalsh, and Rev. J. Macdonald, Raasay, preached appropriate sermons, which were greatly appreciated. The collection amounted to nearly £20. This church was one of those built hurriedly shortly after the Disruption, and, like many such, was of a very plain design. The pulpit has been entirely remodelled, and now presents a very chaste appearance. The precenter's and elders' seats have also undergone considerable alteration. The gallery has been extended, arches formed between the central row of pillars, and the interior has been tastefully painted. The work was undertaken heartily by tradesmen and others connected with the congregation, each of whom performed his quota of labour practically gratis. This fact reflects great credit upon the young people of the congregation. Many have a vivid recollection of the building of the church, when men and even women carried much of the material required in creels, so that even at the present time it is evident that the spirit of the Disruption is not yet dead.

NOTICES. SUBSCRIPTIONS FOR MAGAZINE RECEIVED SINCE LAST ISSUE. – Victoria. – Mrs. McKay, Yarraville, 10/- for extra copies and parcel this issue. Mrs. A. M. McKay, Coonoer Bridge, £1 to 1909. Mrs. D. Hamilton, South Melbourne, £1. to 1911. Mr. A. McDougall, Ballarat, £1. per Mr. S. McKay, to end of 1906. Mrs. G. Benton, S. Yarra, 5/- to end of 1903, Mr. T. Creelman, Fairview, 10/- to end of 1903. Mr. J. McNaughton, 1/- for 2 extra copies: and 2/6 for Mr. R. Bell, Geelong, for 1905. Mr. J. McRae, Eurobin, 10/- to end of 1904. Mrs. A. W. Campbell, Pimpinio, 2/6 for 1906, and 7/6 to maga-

zine fund. Miss Nicolson. Port Fairy, 7/6 to end of 1906, and 12/6 to magazine fund. Mr. A. Ross, N. Geelong, 4/- to 1905. Mr. J. McLennan, The Sisters, 10/- to 1909; and Mr. Angus McLennan, do. 10/- to 1908. Mr. R. Nicolson. Geelong, 5/- to 1905. Mrs. Robertson, Geelong, Mrs. J. Robertson, Charlton; Mrs. H. McDonald, Hamilton; Miss McRae, Moonee Ponds; Messrs. S. Nicolson, S. Yarra; K. McIver. Jeruk; W. Masson, Tarranyurk; M. Morrison, Sea Lake; A. McAulay, Brunswick; H. Milner Geelong; and H. Murray, Buln Buln, per Mr. S. McKay; 2/6 each for 1906. Mr. F. McFarlane, Jeeralong. 12/6 to end of 1904. Messrs. M. McKenzie, Glendonald; A. McLean. and H. Malseed, Drik Drik; and R. Jones, Scott's Creek, 5/- each to end of 1906. South Australia. – Miss E. Benny, Morphett Vale. £1. for maga- zine fund. Per Mr. W. Hooper, Morphett Vale, for Mrs. Milway. and Messrs. J. McLeod, and S. Myles, 2/6 each for 1906. New South Wales. – Late Mr. H. McDonald, Grafton, 7/6 to end of 1906. Per Mr A. McDonald, Grafton, 7/6 for Mr. Angus McPhee, Coldstream, to end of 1906. An article on “The Widening Difference between the Free and the United Presbyterian Churches” is held over for want of space, though this number is enlarged. Friends are requested to excuse the lateness of this issue, owing to the editor's absence from home on duty during June. Answer to “Enquirer,” is also crowded out; but will appear (D.V.) next issue. All communications for this magazine should be addressed to Rev. John Sinclair, F. P. Manse, Geelong. –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––

– Printed and published for Rev. J. Sinclair, Geelong, by W. A. Brown.

Vol. 6 No. 7

THE FREE CHURCH

QUARTERLY —―—–——―—–—

A MAGAZINE

FOR THE DEFENCE AND ADVOCACY OF SCRIPTURAL WORSHIP,

DOCTRINE, GOVERNMENT AND DISCIPLINE. –––––––––––––––––––––––––––––––––

(EDITED BY THE REV. JOHN SINCLAIR, GEELONG) –––––––––––––––––––––––––––––––––

S E P T , 1 9 0 6 –––––––––––––––––––––––––––––––––

CONTENTS:– Page The Saints Proprietorship in God … … … … 641 The Needs of the Church … … … … … 645 Murdoch Gordon … … … … … … 647 Who should be Baptized … … … … … 651 Widening Difference between F. and U. Church … … 654 Free Presbyterian Intelligence– Visit of Rev. W. McDonald … … … … 662 Geelong … … … … … … 662 Deaths ... … … … … … 663 New South Wales … … … … … 663 A Unionists Misrepresentations … … … … 664 Home News … … … … … … … 665 Opportunity … … … … … … … 667

Answers to Questions … … … … … 668 Notices … … … … … … … 668 –––––––––––––––––––––––

W. A. Brown, PRINTER, &c., GEELONG.

—————————————————— THE FREE CHURCH

QUARTERLY.

════════════════════════════════════════════════ VOL 6. No. 7] SEPT. 1906 [PRICE 2s. 6d: Yearly (Including Postage).

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THE SAINT'S PROPRIETORSHIP IN GOD. “For this God is our God for ever and ever. He will be our guide even unto death.” PSALM 48: 14 The covenant which God makes with His people in the day of their espousals to Christ embraces not only themselves, but also their children; and thus harmonises in one design with the family constitution. It is God's covenant which constitutes the church, gives her organic being, and imparts to her power to act on the rising generation. God's purpose of grace in that covenant is that the church shall have her main growth by organic expansion through branches growing out of herself, rather than from foreign stocks implanted. A woe must therefore lie on that church which, like the ostrich, tramples upon her own children, expecting their place to be filled with strangers. In this covenant God does not offer His people health, nor long life, nor plenty of worldly accommodations, nor respect, nor distinction, nor principalities, nor universal empire; but Himself. As Abraham sent away the sons of his concubines with a few gifts, while he settled the inheritance on Isaac; so God sends away His natural children – the worldly and the wicked,

with riches and honours, but makes over Himself to His people. What can they have more? What more can God give them than Himself? Is there any greater dowry than Deity? We have here set before us – I. The proprietorship of the saints. It is a proprietorship in God. “This God is our God for ever and ever.” It is a true proprietorship. In a covenant of grace which God has made not with them but with their surety the Lord Jesus Christ, He has, so to speak, made 642 THE SAINT'S PROPRIETORSHIP IN GOD. over Himself to His people, saying, “I will be your God. I am thine, and all that I have is thine. My perfections, my relations, my works, my word, my ordinances, my dispensations are thine. I am thy salvation: to thee I am all and in all.” Hence there is no proprietorship like the saints proprietorship in God, not only for the value of it but for the reality of it. Strictly speaking, nothing else is our own. Our time is not our own. Our wealth is not our own. Our children are not our own. Our bodies, our souls are not our own. But God is our own. And God, even our own God shall bless us. It is an assured proprietorship. “Our God.” The relationship may be known and claimed. With what a repetition does this same saint express it in 18th Psalm: “I will love thee O Lord, my strength. The Lord is my rock and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower.” Here in two verses there are no less than eight appropriations of God. They err who suppose this appropriation results from our choosing God and giving ourselves to God. We do this indeed, but it is by His grace. In us the appropriation is the effect and not the cause; and being the effect it is the evidence of our proprietorship. In this way we trace back the stream to the fountain, and make our calling, and thereby our election, sure. For if we have chosen God, we may be assured God has chosen us; if we love God, we may be assured God loves us: the one is the consequence of the other – “We love Him because He first loved us.” It is a permanent proprietorship. “For ever and ever.” For ever! This is the crown of the saints' crown. This is the glory of the saints' glory. All the mathematical figures of the world are nothing to this infinite cipher “ever.” Millions upon millions are less than drops to this ocean “ever.” Without this permanency the happiness of their proprietorship in God would be miserable by insecurity. The dearer and greater a treasure is, the more alive are we to anxiety and fear on its account; nothing short of the assurance of its safety can enable us to cordially enjoy it. Well, no confidence is so well founded as

the saint's. Every other proprietorship is precarious. But of this proprietorship he can say, “I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God. which is in Christ Jesus our Lord.” It is an exultant proprietorship. “For this God is our God for ever and ever,” they exultingly cry. Boasting is indeed excluded by the law of faith. But what boasting? All glorying in ourselves; but not boasting in God. “My soul,” says David, “shall make her boast in the Lord: the humble shall hear thereof THE SAINT'S PROPRIETORSH1P IN GOD. 643 and be glad.” “This is my Beloved,” boastingly cries the spouse in the Song, “and this is my friend, O ye daughters of Jerusalem.” What is yours? So here. “This God is our God for ever and ever,” exultingly cry the saints. What is yours, O ye sons of men?” Their rock is not as our rock, even our enemies themselves being judges.” II. The benefits accruing from this proprietorship. The saints have a guide. “He will be our guide.” God is a guide infinitely qualified for His office. The saints are strangers and pilgrims on earth. They resemble the Israelites in the wilderness, who were not in Egypt and were not in Canaan, but journeying from the one to the other. Saints are delivered ont of their natural state; but before they can enter glory they have this desert world to pass, a dangerous and tiresome place. and as the Israelites had a conductor, so have the saints in God. It is not necessary for the traveller to know the way, but the guide onght to know it, and when he knows it and we know him, we have satisfaction in the way even though ignorant of it. Abraham went out, not knowing whither he went, but he knew with whom he went. Job amidst his perplexities relieves himself with the thought, “But He knoweth the way that I take.” So the saint has one who knows all his walking through this wilderness world, and who has promised, “I will bring the blind by a way that they know not, I will lead them in paths that they have not known; I will make darkness light before them and crooked things straight; these things will I do unto them, and not forsake them.” – One who indulges him with constant intercourse in the way, allowing him in everything by prayer and supplication to make known his requests; while condescendingly addressing the saint, talking to him by the way and opening to him the Scriptures. God is a guide equal to all exigencies of the way. Does the saint want food, refreshment, rest? God can supply all his need according to His riches in glory by Jesus Christ. Does the saint meet with storm and tempest? God is his refuge

and strength, a very present help in trouble. Is the saint exposed to the assaults of enemies? God says to him what David said to Abiathar when he fled to him in jeopardy of his life; “Abide with me; for he that seeketh thy life seeketh my life; but with me thou shalt be in safeguard.” There is no human patience that would bear our manners and provocations in the wilderness way. There is no creature conductor who would not throw up his charge long before the journey's end. But God does not cast away his saints. He never leaves them nor forsakes them. This is their comfort, hope and security – the long suffering of God is salvation. “I the Lord change not: therefore ye sons of Jacob are not consumed.” God is a guide who will see them safe home.” He will be our guide even unto 644 THE SAINT'S PROPRIETORSHIP IN GOD. death,” that is, till the journey of life is over, and all the cares of life cease. And is nothing more needed? To death is much, but through is more. When the saint comes to the entrance of the gloomy valley it is no doubt cheering to think that God is at the other end, and will receive him unto Himself that where He is the saint may be also. But how is the saint to get through? “My heart and my flesh faileth,” he cries. Ah, that is provided for. God will be with the saint through and enable him to attest, “Yea, though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me; thy rod and thy staff they comfort me.” Let us now notice – III. Certain requisites to the comfortable enjoyment of this proprietorship and its benefits. The text is the language of enlightenment, and implies that we believe in the revealed character of God. The demonstrative pronoun this – this God, is not superfluous; it is put in the text to distinguish the only true God, of whose existence and character the saint is fully persuaded, from all the false gods which men have set themselves to invent. The unbelieving may boldly utter the name of God and prate about religion; or, when directly questioned, “Do you believe there is a God?” reply, “I do not understand the term. I cannot understand what is meant by God. There may be such a being:” when thus closely questioned it will be found that they have nothing certain or settled on the subject. It is, however, the property of enlightened faith to set before the mind not a confused but a distinct knowledge of God, such a knowledge of God as may not leave us wavering, as superstition leaves its votaries, always introducing some new counterfeit deities and in countless numbers. To the comfortable enjoyment of this proprietorship and its benefits we must be so enlightened in the revealed character of God as to be able to protest and declare, “We have not an uncertain God, or a God of whom we have only a confused and indistinct apprehension, but a God of whom we have a true and solid

knowledge.” “Lo, this is our God; we have waited for Him, and He will save us: this is the Lord; we have waited for Him, we will be glad and rejoice in His salvation.” Isaiah 25: 9. We behold the marks of His grace engraven wherever we turn ourselves and recognise Him in these marks. The text is the language of self interest, and implies our full persuasion that our happiness, holiness and safety are involved in God. Happiness is nothing but the satisfaction of our hearts in the fruition of the highest good, and according to the excellency of the object we embrace in our hearts is the degree of our happiness. Then the saints choice of God alone as the soul's centre and rest must be the best. “Shew us the Father and it sufficeth,” ought to be the expression and desire of our self interest. For God must needs be our THE NEEDS OF THE CHURCH. 645 happiness when He is an all sufficient good. His perfection and all sufficiency is such that He is able to free us from evil and from all evil as our guard, and to fill us with joy and all joy as our guide. God must needs be our holiness, for He is a sanctifying portion, elevating the soul to its primitive and original perfection. And God must needs be our safety, for He is an eternal portion. “In His presence is fulness of joy, and at His right hand are pleasures for evermore.” The text is the language of self surrender, and implies that we resign ourselves and all that we have into God's hands. Do we practically choose God as our portion to enjoy? Then we may determine the reality of our self surrender by the desire we have to be satisfied on scripture grounds that we are in His favour; by the support which the consciousness of His being near us gives to our souls; by the care we take to walk in a sense of His presence; by our abstinence from these indifferent things that we have found by experience to cause us to lose the sense of His presence; by our endeavour to keep the sense of His presence with us in the duties of our daily calling; by the desire we have of meeting Him in all holy ordinances; by the encouragement we desire from the expectation of seeing Him face to face, and being for ever with the Lord; by the delight we take in those who are like Him; and by the preference which when brought to the test, we in fact give to His favour beyond every earthly thing. You that answer to this character remember that God is yours, that Christ is yours, that the Spirit is yours, and that the promises are yours. Think, O think how much you have in store! “This God is our God for ever and ever. He will be our guide even unto death.” J . B.

––––––––––––––––––––– THE NEEDS OF THE CHURCH.

––––––

The church of today needs to be conservative as well as aggressive. It will not do to throw wide open the doors of the church and let all come in. The church needs to protect herself from foes within as well as without. A foe in the camp is dangerous. The church needs to erect strong barriers against such characters as Ananias and Sapphira. I. That abounding spirituality is the conservative power of the church is shown by the fact that it arouses the enmity of uubelievers. When the church becomes intensely spiritual the world becomes antagonistic to it. Christ says, “If ye were of the world, the world would love his own, but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.” John 15: 19. He also says, “I have given them thy word, and the world hath hated them, because they are not of the world, even as I am 646 THE NEEDS OF THE CHURCH. not of the world.” John 17: 14. The spiritual church cannot tolerate the ways of the world. It knows no king, save one Jesus. The Bible alone is its code of laws. So the world naturally looks upon the church as being in conspiracy against every thing not sanctioned by the inspired Word. The church, if spiritual, will be true to its King and Head, and must necessarily array itself against the world. The church cannot afford to compromise with the world. Neither can it afford to let men alone in their sinful practices and pleasures. The church in becoming spiritual becomes loyal to Christ and His teachings, and this is sure to arouse the enmity of unbelievers. The world does not, neither can, understand the spiritual church. “The carnal mind receiveth not the things of the Spirit of God, for they are foolishness unto him, and he cannot know them because they are spiritually discerned.” 1 Cor. 2: 4. The spiritual church realizing the boundless resources at her command, under the leading of the Spirit, advocates such a standard of godliness, plans and engages in work which to the man of the world is folly and madness, consequently such characters are not apt to seek membership in such a church. 2. The spiritual church inspires with a feeling of awe and reverence. The Psalmist said, “My heart standeth in awe of thy word.” Ps. 119: 161. This is true of the intensely spirituall church. The voice said to Moses from the burning bush, “Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.” Ex. 33: 3. This is the voice that comes from the spiritual church. Men rarely become so wicked that they lose all respect for sacred things. Let the church become deeply spiritual and

men will reverence her, and will not thoughtlessly seek her fellowship. The spiritual church protects itself by establishing a standard of Christ- ian living that the world cannot attain. The man of the world cannot live as one should, renewed by the Holy Spirit. The one who has been made alive in Christ ought to live a very different life from the one dead in trespasses and sins. But when there is but little spirituality in the church, men of the world do not hesitate to come in, feeling assured that they can easily reach the standard of Christian living as practised in the church. Any kind of a motive may cause one to seek church membership when he knows he can live as consistently as many who are already members. A true, thoughtful man does not like to be a failure in any thing. When spirituality is low in the church one has no dread of failure in the Christian life. Many come into the church fully aware that they have not the necessary qualifications for membership, yet owing to a low standard of godliness in the church they do not hesitate to do so, knowing that they can easily attain the standard of Christian living as practised in the MURDOCH GORDON. 647 church. Let the church become intensely spiritual, then those who seek her membership will know that something is demanded of them. Here is a boy who has no fondness for study. He has managed to drag through the high school and proposes to enter college. In looking over the catalogues of various colleges, he finds one with a high standard, and teachers are careful to maintain it. He knows what it means to enter this institution, and as he is unwilling to meet the requirements he continues the search for one where the standards are not so stringent. Finally he finds one with a very ordinary standard and the teachers rather lax in their requirements. He decides upon this one, not that it is the best, but because he knows he can meet the demands of the institution without any special effort on his part. So when spirituality is low in the church men do not hesitate to come in, knowing that without any special effort on their part they can meet the requirements. We are not urging a higher standard of godliness in the church than that insisted upon by Jesus Christ, her King and Head. We would not deprive the humblest believer in Christ of church membership, but let us see to it that the standard of spiritual living is such that those who seek her fellowship will assuredly know that something is demanded of them. Then men will hesitate to enter her fold until they are made new creatures in Christ Jesus. – A. R., Presbyterian, – in Christian Instructor.

––––––––––––––––––––––––– MURDOCH GORDON:

––––––– OR, THE MAN WHO WANTED BAPTISM, AND WHO DID NOT WANT IT.

(A true story.) Some years ago, the Rev. Angus Macbean was ordained to the parish of R ––––––, in the North of Scotland. His predecessor was a moderate, and, like many of that party, while a kind and amiable man, was a cold, legal preacher, and a careless minister. A dead minister makes a dead people. Such were the people of R––––––. They thought that if they were honest in their dealings, and led a sober and moral life, they would enter the kingdom of heaven at death, and that they were entitled to the privileges of the Church, admission to the Lord's table, and baptism for their children. Like other legalists, who think they can do everything in religion, the people of R–––––– did little or nothing. Except when the Lord's Supper was dispensed, or when they had children to be baptized, many of them never went to the kirk, but spent their Sabbaths in idleness at home. Some of them did not go even then, but had their children baptized in their own homes, or in the public-house of the clachan, where once a year, or oftener as it might be, the minister assembled them together, and baptized their children at the same time. He had no classes for the instruction of the young, either on week-days or on the Sabbath. He had no diets of visitation through the parish, as the good ministers had; and, except when sent for to pray with the sick, did not visit from house to house. There was no prayer meeting for the revival of religion at home, or the spread of the 648 MURDOCH GORDON.

gospel abroad. Collections for this object were never made, and the name of missions was almost altogether unknown. Religion was thus, if it existed at all, in the parish at R –––––– at the very lowest ebb. Like the men of Laish, mentioned in the Book of Judges, “the people that were therein dwelt careless, quiet, and secure, and there was no magistrate,” nor minister, “that might put them to shame in any thing.” The Rev. Angus Macbean was a man of a different school and a different stamp from his predecessor. He was a living, earnest man, and his ministry was a living, earnest, and erelong, a life giving ministry. “I cannot,” he said, “compel you to come to Christ, but there is one thing I can and will do – I can compel you to come to the church; at least I am not bound, and will not, administer sealing ordinances except to those who do.” Parents, instead of dropping into the manse on a Saturday evening or Sabbath morning, to say that they had a child to be baptized, or sending word that they wished this to be done at home, as they had formerly done, were required to wait on him to be examined and instructed as to its nature and obligation, their parental duties, and their own personal piety. On such occasions he found opportunity of discovering the state of their inner life, and of dealing in a solemn and affecting way with them as to their own and their children's souls. Formerly the baptism of a child in the parish of R ––––––– had been a mere, and, beyond giving it a name, an unmeaning ceremony. Now it began to be regarded by the parents as a great and solemn reality – as a sign very simple in its self, but by which many great and important things and truths were signified, into which they began to delight to look. Now it began to be a sacrament indeed, in which, in the presence of the Church below and of the Church above, they dedicated themselves and their children to Christ; and professed, that as they hoped to be washed in His blood, and clothed with His righteousness, they would put on His armour, serve under His banner, and walk in His ways. Many, however, murmured at what they

called the minister's “strictness:” and for denying them baptism, spoke of him as a “hard, and an austere man.” Among those who did so, was Murdoch Gordon. Murdoch was a careless man, who, beyond having heard the words, knew nothing of his being a sinner, or his need of a Saviour. He was not what is called an immoral man, nor was he an ignorant man, having been taught when a child to commit to memory the Shorter Catechism, and being able to repeat the greater part of it still. But Murdoch Gordon was a self-righteous man. Whatever he might have heard about the grace of God, he knew nothing of it in reality – nothing about its method; and to that method – “grace reigning through righteousness” he had never submitted. He had a child to be baptized, and one winter night he crossed the hills to speak with the minister. On being shown into the library he said to the servant, “Tell the minister that Murdoch Gordon's here, and that he's wanting baptism.” What passed between the minister and Murdoch is not known; but Murdoch was refused baptism, and left the manse in a rage. Whether Mr. Macbean was justified in refusing to baptize Murdoch's child will hereafter appear. In the mean time, let us follow him across the hills to his distant home. The day had been dark and stormy. After a treacherous lull at sundown the wind had risen, and the rain was falling in torrents. Accustomed to buffet with the blast, the hardy mountaineer, wrapping his plaid around him, heeded not the falling of the rain nor the roaring of the blast. He was in no mood, indeed, to care for either. Pursuing his way amid the storm, he said to himself, “Weel, weel, the minister has refused me, baptism; he has bapteezed Roderick McLeod's bairn, and Angus McDonald's bairn, but he has refused to bapteeze mine! What, if I

MURDOCH GORDON. 649

hae na gaen sae often aa I should to the kirk, and couldna say that I had worship in my family. I'm maybe as gude as them as have it. But, if there be law in the kirk or kintra, I'll force him to bapteeze the bairn; or my name is no Murdoch Gordon.” Thus did poor Murdoch, while he wrapped his plaid closer about him from the storm, wrap himself in the false and fancied ornaments of his own righteousness. But God had resolved that that night he should “put off his ornaments from about him, that He might know what to do unto him.” That night the strong man was to become weak, and weep as a little child. That night, while the storm was raging without, the wilder tempest in his heart was to be turned into a calm – that night, Murdoch Gordon was to become an altered man. How this happened you shall now hear. The rain had been falling for several days, and the burns were swollen into torrents. These Murdoch crossed with ease, and now there was only one more between him and home. That one, however, was of a more difficult and dangerous character than the rest. On his way to the manse, Murdoch had observed that it was much swollen, and he was not without his fears that the narrow bridge, by which he had crossed it, might be overflooded or even swept away. On approaching the gorge, or narrow glen, through which the burn ran, he found his worst fears were realized. The bridge was swept away; and from bank to brae the burn was rushing on, and roaring like a rapid and angry river. What was Murdoch now to do? Not for one moment did he pause or hesitate, but muttering to himself that it was “an awfu' nicht,” he plunged into the water, and now wading and swimming, he struggled for the opposite bank. But he had miscalculated both his own strength, and that of the river, and after all his efforts, he found himself violently carried down. He who never thought of death

before, thought of it now. He thought of his wife and children, whom to all appearance he should never see again. But the thought that filled his mind to the exclusion of the rest, was the thought of God, whom he was about to meet – and with whom he had to do. His sins rushed upon his view – his high bearing that night with the minister, in demanding baptism for his child, among others; and as he was about, as he thought, to be hurried into eternity – for which, as he well knew, he was so utterly unprepared – he cried out, amid the raging of the winds, and the roaring of the waters, “God be merciful to me a sinner;” and again and again, amid the pauses of the storm, might be heard the cry of the despairing sinner, “Lord save me – Lord help me, or I perish.” The Lord, who had gracious ends to answer that night, and by that storm, in Murdoch Gordon's soul, did help him. He was washed on the bank, weak and helpless, but in life. The mental exercise of the once haughty, but now humbled sinner, as he lay on the flood bank, the storm raging around him, and the waters shrieking unheeded at his side, we do not attempt to describe. He reached home, but to his wife and children, of all that happened, he said nothing. Two days afterwards, he returned to the manse, and requested to see the tniuister. “Well, Murdoch,” said Mr. Macbean, “you are back again.” “I am back, sir,” replied Murdoch – “but it's no for baptism.” “What is it for then?” “It's to tell you that I'm no wanting it.” “Why?” “I'm no fit for it.” “Murdoch Gordon,” said Mr. Macbean, “I am truly glad to hear you say that. How came you to know this?” Surely, “flesh and blood hath not revealed it unto thee?” Murdoch then told him what had taken place adding, “I said I did not want baptism; but what am I to do with the burden 650 MURDOCH GORDON.

of my sin? – what am I to do with this hard heart? – how am I to meet my Judge? – what am I to do to be saved? – I want to ken – and I must ken that.” He repeated these words with great solemnity, and bending his body upon his knees, he rocked himself to and fro; and as he did so, the strong man wept, and uttered, in a low and mournful voice, the simple but sorrowful Scottish exclamation. “Waes me! Waes me!” The minister could hardly refrain from weeping with him. His heart yearned within him, and tears gushed into his eyes. But they were not of sorrow. They were tears of joy, that in the despairing sinner before him, a soul was being “born into the world.” To the law work which Murdoch Gordon was undergoing he was not a stranger. He had undergone it himself, and knew how to deal with those who were under it. “Murdoch,” said he, “you ask what you are to do with the burden of your sin? Hear what God tells you to do with it, the God against whom you have sinned, and with whom you have to do. “Cast thy burden on the Lord.” “Behold the Lamb of God, that taketh away the sin of the world.” Lay it, then, at the foot of the cross. Lay it, and leave it there.” “You ask what you are to do with your hard heart?” God hath said, “I will take it away.” Don't try; then, to mend it. Mending will not do. Go to him with it as it is, and cry, “Do as thou hast said.” “Take it away.” “You ask how you are to meet your Judge? By meeting him first at the throne of grace – by touching its sceptre – by accepting the righteousness of His Son, in which he justifies the ungodly.”

“You ask how you are to be saved? 'By grace through faith.' ' Believe on the Lord Jesus Christ,' said Paul to the despairing jailer, 'and thou shalt be saved.' What Paul said to him, I say to you. 'Therefore, now,' said God to the Jews, 'put off thy ornaments from thee, that I may know what to do unto thee.' Are you willing, Murdoch Gordon, to put off yours? Are you willing to put off the ornament of your own wisdom – of your own righteousness – of your own holiness – of your strength – of your own glory – and to come to God as you are, that He who has dealt with sin according to law and justice in the cross of His Son, may deal with you in a way of grace reigning through righteousness? Murdoch Gordon, answer me, are you willing?” “Willing,” said the humbled and humble sinner, “Willing, oh, willing.” “Let us then,” said the minister, “pray.” The prayer of that righteous man, and godly minister, it need not be said, was earnest, and it was effectual. Murdoch Gordon rose from his knees, we do not say a rejoicing, but we cannot doubt, a regenerated man. It is not to everyone of his children that the Father “gives a kid to make merry with his friends.” The religious feelings of Murdoch Gordon were like a river which runs deep but silent. Men, however, soon “came to take knowledge of him, that he was a changcd man” – “a new creature.” “Old things had passed away,” and all old things with him had indeed “become new.” He became eminently a man of prayer; and by this, men knew that he was a man of God. The house of God was henceforth his delight, and the voice of “grave sweet melody was heard in his dwelling.” It is need. less to say, that his child was, not long after this, baptized. Sons and daughters were born to him afterwards, whom he “brought up in the nurture and admonition of the Lord.” Before his death, he had the pleasure of seeing them “added to the Church.” On his death-bed he charged them to meet him on the right hand of the Judge, at the great day. His house, which had been to him in life the house of God, was to him at death the WHO SHOULD BE BAPTIZED. 651

“gate of heaven.” May all who read this Tract, and especially all parents. if they have not experienced it already, before they come their ministers seeking baptism for children, undergo the saving change of Murdoch Gordon. – Republished.

–––––––––––––––––––– WHO SHOULD BE BAPTIZED?

On this question there is complete agreement among all denominations up to a certain poiut. All have agreed that those who have grown up unbaptised should receive baptism only when they make a profession of faith in Christ. That is the teaching of the Shorter Catechism: “Baptism is not to be administered to any that are out of the visible Church till they profess their faith in Christ and obedience to Him.” In attempting to find a full Scriptural answer to the question, Who should be baptized? it is important to bear in mind that the complete agreement referred to above covers all the cases of actual baptism recorded iu the New Testament, with the exception of the cases of family baptism. Christian baptism was not instituted until after our Lord began His ministry. Those who first received it were adults who professed faith in Him, could not have been baptized as infants, for the simple reason that the sacrament of baptism had not been appointed. Since all denominations agree that those who have grown up unbaptized should receive baptism only when they profess faith in

Christ, and since all of whose baptism we read in the New Testament, with the exception already mentioned, were persons who had thus grown up unbaptized (for baptism had not been previously appointed ) the controversy regarding the subjects of baptism cannot be settled by quoting the cases recorded. They belonged to the class regarding which there is complete agreement. If any Presbyterian minister were in the position of Peter when dealing with Cornelius, or of Philip when leading the eunuch to the light of Gospel truth, or of Paul when he declared the cardinal facts of the Gospel to Lydia, he would act in a precisely similar manner. He would baptize “the centurion of the band called the Italian band;” he would baptize the custodian of Queen Candace's treasure, and he would baptize the “seller of purple of the city of Thyatira, on profession of their faith, and he would baptize them forthwith. Seeing there is agreement among all denominations as far as has been indicated, how does the difference of opinion regarding the subjects of baptism, which is known to exist, come in? Over the further question, What about the infant children of those who profess faith in Christ? Protestants of all denominations, except Baptists, say, Baptize the children on the grounds of their parents' faith and membership in the visible Church. That is the teaching of the Shorter Catechism: “The infants of such as are members of the visible Church are to be baptized.” But it would not matter much that that is the teaching of the Shorter Catechism if it were not in harmony with the Word of God. Fortunately there is no difficulty in proving that it is. In the 16th chapter of the Acts of the Apostles we read of the conversion and baptism of Lydia. The Lord opened her heart so that she attended unto the things which were spoken of Paul, and she was baptized. So were the members of her household. Her household meant her own children. How do we arrive at that conclusion? In this way: The New Testament Scriptures were first written in Greek. In the Greek language there are two distinct words for our word family or household. One of the two 652 WHO SHOULD BE BAPTIZED.

Greek words means a household in the widest sense, a household composed of parents, children, relatives or visitors and servants. The other Greek word means a household in the narrowest sense, that is parents and the children only. Now it is the Greek word which means a household in the narrowest sense, that is, a household composed of parents and children only, which is used in ALL the cases of family baptism which are given in the New Testament. That is a most significant fact. Lydia's household meant her children. Why were they baptized? None of them believed so far as we know. The head of the family alone had experienced the great change. The Lord opened her heart. Not a word is said about the heart of any member of her household being opened. Lydia alone was judged to be faithful to the Lord: “If ye have judged ME (not me and mine: not us!) to be faithful to the Lord, come into my house.” Why, then, were the members of the household baptized? Baptists when pressed to answer this question say, “Oh, they must have been grown up and they must have professed faith in Christ.” But these things are not stated. Baptists thus argue on what isn't written. Those who oppose them argue on what is revealed. Should the silence of the Scripture carry greater weight than positive revealed truth? Baptists would have us agree that it should. But we must decline to consent. What is written must be to us of infinitely greater account than what isn't written. It is stated that

Lydia's heart was opened by the Lord. It is not stated that the heart of any member of her household was opened. Paul judged her to be faithful to the Lord. There is no evidence, not even a hint, that he judged any member of her household to be faithful to the Lord. Lydia was baptized. So were the members of her family. Why were the latter baptized? The natural conclusion is that as in the Old Testament Church with the usages of which as to the baptism and circumcision of proselytes and their children, Lydia (as a proselyte ) was familiar, the children received the token of God's gracious covenant and of the Gospel preached beforehand unto Abraham, on the ground of their parents' faith.” The other instances of household baptism are recorded, that of the Philippian jailor (Acts 16. ) and that of Stephanas (1 Corinthians 1.) In both cases the baptism was that of a family in the narrow or proper sense of the word, namely, parents and their children. Family baptism was thus practised in the day of the Apostles. In each case the faith of one person only is assured, yet in each case others were baptized. Who should be baptized? Whole families were baptized in Apostolic times. When Lydia was baptized the members of her family were also baptized. There is not a particle of evidence that a single one of those who were baptized on the occasion professed faith in Christ, but Lydia herself. God's Word does NOT say, as Baptists would have us think, that Lydia was baptized and as many members of her family as had accepted Christ. It tells us that the Lord opened Lydia's heart, that she was judged to be faithful to the Lord, and that she was baptized and her household. When the Philippian jailor was baptized his children were baptized along with him. It is not said that a single one of his family believed. We are told that the jailor himself believed, that he rejoiced and that all his house rejoiced with him. He a believer was baptized, and at the same time all his children, not one of whom made any profession of faith, were baptized also. Now, if several persons were in Apostolic times baptized together, when one person only had and professed faith, may not whole families be baptized together still? One answer to the question, Who should be baptized? is, whole familes, provided one person WHO SHOULD BE BAPTIZED. 653

in each family who stands in the of parent or head, believes in Christ. The missionaries of all the Churches believe in infant baptism, do, as a matter of fact, baptize whole families from time to time. In his well-known autobiography, the veteran missionary, John G. Paton, gives an account of the first Communion service he was privileged to conduct on Aniwa. Twelve persons, turned from idols to serve the living God, desired baptism and admission to the Lord's Table. “Beginning with the old Chief,” Mr. Paton writes, the twelve came forward and I baptized them one by one according to the Presbyterian usage. Two of them had also little children and they were at the same time baptized and received as the lambs of the flock.” Other missionaries act in a similar manner. Are they wrong when they point to the Word of God and say, we act on the principles and follow the example of the great Apostle of the Gentiles? Wrong they cannot be! Are Baptists right, when they thrust family baptism far into the background and by their words and actions lend countenance to the view that they are wiser and know better than those who practised it with Divine sanction in Apostolic times?

Up to this point the conclusions reached are: That adults who were not baptized in infancy as, for example, among the heathen, should receive baptism only when they profess faith in Christ, and that whole families should be baptized when such conditions exist as we find in receive the instances of household baptism which are recorded in the New Testament. But these are not all the conclusions warranted by connection with God. There is another, very far reaching and comprehensive. We have it in the words “the infants of such as are members of the visible Church are to be baptized.” The little children of God's people were members of the Old Testament Church, and as such were circumcised. Circumcision was, by Divine appointment, observed when the children were eight days old. Baptists are in the habit of laughing and saying, Why baptize little children seeing they know nothing about what is done to them? But God “also is wise” (Isaiah 31: 2). In His wisdom He instituted the rite of circumcision and said “he that is eight days old shall be circumcised among you, every man child in your generations” (Genesis 17: 12.) “Oh!” cry the controversial Baptists who in their ignorance and conceit imagine they can beat down all before them, “but circumcision was only a mark of carnal descent and it is not to be compared with baptism!” God's Word does not make little of circumcision. In it it is called a tpken of the covenant (Gen. 17: 11), and a seal of the righteousness of faith (Romans 4: 11) So little children of eight days old, who certainly did not know the significance of what was done to them, did by God's express command receive a seal of faith and a token of the covenant. Not only were they circumcised by God's express command, but an awful penalty was attached to their non-observance of the rite: “the uncircumcised man child whose flesh . . . is not circumcumcised, that soul shall be cut off from people; he hath broken My covenant” (Genesis 17: 15). It may be asked how was that which is a token of the covenant also a seal of faith? “Circumcision,” says the Rev. Hubert Brooke, “fulfilled a double purpose. First it was a sign of God's covenant to be put upon all who were included in its terms; and next, it was a seal of the recipient's faith to be employed by him as a mark that he accepted the covenant.” Now, in Abraham's case, the covenant was made, according to God's Word. “Between Me and thee, and thy seed after thee.” When Abraham therefore believed and received the covenant he accepted the sign of it for himself and for all whom the covenant 654 WIDENING DIFFERENCE BETWEEN F. AND U. CHURCHES.

included. Circumcision, the seal of his faith, was put upon himself and upon all whom his faith had the right to deal with as included in the covenant. Baptism stands exactly on the same footing. It is the seal of the baliever's faith. It is also the sign of God's covenant. As such it ought to be put upon all those who are included in the covenant. Who are included in the covenant? All professing believers and their children, for “the promise is unto you and to your children” (Acts 2: 39 ). The promise was the great Gospel promise, “I will be a God unto thee and to thy seed after thee.” Some one may say that only meant the Jews. It meant more. It meant the household of faith. For in the Epistle to the Galatians (3: 29) we find it written:” If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.” – A. P. – Christrian Banner.

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AND UNITED PRESBYTERIAN CHURCHES. We have been questioned frequently regarding the difference between the Free Presbyterian Church and the Church which bears the name of the Presbyterian Church of Victoria. And some have said in a kindly manner, but others reproachfully, that the difference is not sufficient to justify our separate position; of course, meaning that the blame is ours: but the blame must fall on the larger body, if we can show that the Free Church is not re-sponsible for this. Indeed this position was forced upon her. She had either to keep it with adherence to solemn pledges; or shift from these pledges, and so make way for unscriptural changes which are now historical. If it can be shown that truth has been victimized by the basis of Presbyterian union, not merely will our separate position be justified, but also it will be commendable. The truth of God revealed in His Word is the greatest thing in the world. If it be to any extent lessened, weakened, or silenced, not to say, denied, by any Church that Church to that extent becomes unfaithful to the Church's Great Lord, so much less useful in the world, and so far fails to maintain the position which she should hold it both dutiful and honourable to maintain, even that of being “the pillar and ground of the truth.” Not only so, but she also opens herself to the charge of schism, which she is not slow to make against those who will not join in her deviations from the Scripturcs. If there had been no important difference – no difference amounting to a principle between the basis of union adopted in 1857, and the Free Church, the opponents of that basis must have been either obtuse or inexcusably rigid. That they were not obtuse their able speeches and writings during the period of the negotiations for union prove. There were some able men on the other side, but they could not logically show that the union they sought would conserve all the truth which they had solemnly promised to maintain. Like men whose case cannot be defended from the Scriptures, and who therefore descend WIDENING DIFFERENCE BETWEEN F. AND U. CHURCHES. 653 to the use of physical violence, so they behaved. The Free Church minority unanswerably charged the unionist majority with forcing on a union on the basis of compromise and not on that of principle. Instead of disproving the charge, which they could not, the small majority instead got rid of the protests of their more faithful brethren by an act of unprecedented barbarity. In 1857, they cut off from their Communion seven brethren, or rather eight, the eighth being then the minister of the Free Church, Geelong, who was on his death-bed, as a penalty for opposing the basis which nullified the

disruption testimony, or in other words, for determining to be faithful to their ordination vows. By this action the unionist section despised the counsel of the Colonial Committee of the Home Free Church, that they should not compromise Free Church principles, or unite with another body at the expense of disunion among themselves. They also set at nought, in the basis of union, the advice of the same body given to the Tasmanian Free Church, not to receive ministers who were “Voluntaries on the one hand, or Erastians on the other.” For to both of these the expellers of their orthodox brethren opened wide their arms. Their articles of union interpreted by their own discussions and by their coalition first with the Erastian and afterward with the Voluntary Churches, could mean nothing else but the furling of the Disruption banner of 1843, which practically also was the result. Then the minority were not too rigid, unless the Disruption worthies were so. Yet unionists have so represented the former, whilst commending the latter: although they could not show any difference between the principles and practices of the one and the other. Before proceeding further it may be well to describe, if only for the sake of our younger readers the position held by the Free Church, and practically abandoned by the unionist section of it. In a few words it may be expressed. It is that the Lord Jesus Christ is the only King and Head of the Church; and that the Church should be subject to Him in every thing (Ephes. 5: 23, 24). Also that Christ having “all power given to Him in heaven and in earth,” being “the Head of all principality and power” (Col. 2: 10), and having “all things put in subjection under His feet.” ( Heb. 2: 8 ) by the authority of the Father and in recognition of His Mediatiorial work, is entitled to honour as the King and Head of the nations, which should therefore respect His commands and cherish His Church, without interfering with her subjection to Him. Erastianism trespasses on the principle of His Headship over His Church. Voluntaryism disallows His Headship over the nations. Hence for men pledged to both these principles to receive on an “equal footing” those who do not hold the one, and those who renounce the other, is to haul down the 656 WIDENING DIFFERENCE BETWEEN F. AND U. CHURCHES. famous testimony to the authority of Christ set forth in the constitution of the Free Church, in harmony with the Scriptural claim that “in all things He might have the pre-eminence.” This cannot be more than is due to Him. Nor is it merely a sentiment. The creed and practice of the Church should accord with it. The difference between the Free and the united Presbyterian Churches

was not nearly so great, however, at the time of the union as it has become since. The worship and practices, generally speaking, were similar. The innovations which came in afterwards occasioned no controversy 50 years ago, for they did not exist. Nor were the scandalous practices for obtaining money in vogue till some time afterwards. The want of something outwardly distinguishing gave colour to the popular idea that there was no material difference between the two bodies; and many thought that the smaller body should heal the division by going over to the larger. This shallow idca, that there was no difference, was often expressed by the unionists, whose purpose was to cast the odium off a needless separation on the unoffending Free Church. Ministers who came to the Presbyterian Church from the Free Church of Scotland professed to be Free Churchmen still. But the Free Churchmen of Dr. Rainy's school are not the Free Churchmen of 1843. The Free Churchmen of the Disruption declared that they were neither Erastians nor Voluntaries; and would not license or ordain any who held these views. But the nominal Free Churchmen of the union placed Erastians and Voluntaries on an “equal footing” with themselves. This is as much as to say that they who maintain that Christ is the Head of the Church only, and that the State should not recognise Him; that they who maintain that He is the Head of the nations, but that the civil power has the right to control His Church; and that they who maintain that He is the Head of the Church and of the nations, so that both are subject, or should be, to Him in their co-ordinate jurisdictions, are all “faithful.” A union so formed involves a breach of Free Church vows by those who subscribed them; a relaxed discipline; a toleration of conflicting principles, and, therefore, an undertaking practically not to “declare the whole counsel of God.” The difference between the two Churches, then, is not chargeable to any increased rigidity on the part of the Free Presbyterian Church; but to the altered constitution of the unionists. Conscientious and shrewd Free Churchmen foresaw that the compromising basis of union would produce laxity in doctrine and in practice. It was like a germ of disease introduced into the body which may not instantly appear to affect a person's health, but which soon develops itself in favourable conditions. The Presbyterian Church of Victoria was a new Church formed by the union, and founded on compromises. It had a WIDENING DIFFERENCE BETWEEN F. AND U. CHURCHES. 657 creed which the conflicting parties who composed it could not harmoniously interpret. Free Churchmen on entering it had to do drop the banner which they had formerly “displayed the truth.” True, they might, if they pleased, retain

their opinions privately, or as independent ministers; but they could not give effect to them presbyterially, although they had sworn to “maintain, assert and defend them to the utmost of their power.” They joined others who, according to their agreement, were equally entitled to hold contrary opinions. No united testimony could be given therefore to the royal prerogatives of the Lord Jesus Christ. The union was the fruit of human policy. It did not “secure the unity of the faith.” It involved a disregard of the sacredness of ordination vows, weakened the obligation to bear witness to the truth, compressed discipline, and made way for lax practices. But now look at the developments. For a while after the union there seemed to be so little distinction outward- ly between the two Churches under our notice in this article, that many who had no knowledge of, or care about, the evil of compromise in the union basis were disposed to think that the Free Church was too exacting, or too critical. By-and-by visible differences appeared. Purity of worship became modified by a measure of sensuousness. There seemed to be no qualms of conscience in thus departing from the engagement of the union formula itself, which pledged its subscribers to “the purity of worship presently authorised and practised.” Uninspired hymns became preferable to the “spiritual Psalms and hymns and songs” of Scripture. Instrumental music became a prominent feature in the modern Church's services in response to the growing desire for entertainment; as if it mattered not that it had not the sanction of the Great Head of the Church. Bazaars, with a host of gambling and other deprecable devices, became common sources of revenue in accordance with the Romish principle, that the end justifies the means and that the Church should “go with the times.” Yet with these notable practical differences between the two Churches, it was frequently asked, What is the difference? The Free Church maintained its principle that the Church should not deviate from the Word of the Lord Jesus Christ, the King in Zion; and the other in yielding up this principle, became wider apart from it. But the difference did not stop here. Seriously erroneous doctrines soon followed, if they did not accompany, innovations in Divine worship. Heretics usually are subtle enough not to proclaim their opinions openly, lest they should displease the more orthodox of their congregation, and suffer the loss of their support; their preaching therefore is marked by a “moderate” morality, and an absence of evangelical truth and fervour. Or it partakes largely of speculative philosophy, or of “science falsely so called.” Then after a season 658 WIDENING DIFFERENCE BETWEEN F. AND U. CHURCHES. of negative or moral preaching, along with worldly conformity, the heretic can

become bolder, and now and again say things which are safer for him to proclaim than before. The union basis suited the heretic too well. He could argue that if some principles were to be regarded as “open questions,” others should be treated in the same way; and so they were and are. He could claim that having been received “on an equal footing” with “orthodox” brethren, he was entitled to have equal rights with them, and not to be put under discipline. So strong did the heretical party become in the Presbyterian Church of this State in a short time, that the “orthodox” party had to tolerate it, lest, if the errorists were dealt with, the union boasted of would be shattered. About 20 years after the union, a pamphlet bearing the title of “Presbyterian Apostacy” appeared. The writer with the signature of “Presbyterian,” published in it grave charges of doctrinal defection against the Church to which he evidently belonged. These charges included “scoffing” at their own solemnly subscribed “Confession of Faith;” “the denial of the supernatural in Christianity;” “an implicit denial of the fact of the atone-ment,” “a studied omission of all reference to sin as a fact;” and a “studied depreciation of the Person, character, and work of our Blessed Redeemer.” In addition to these serious allegations, “Presbyterian” thus lamented the hopelessness of any motion in the Church courts to bring the pulpit delinquents to trial: “The right of appeal to the Presbytery has fallen obsolete in this country, and the exercise of it in any particular instance would probably result in bringing down public reprobation upon the heads of those who dared to exercise it, and exalting the teacher of false doctrines into the position of a persecuted hero and a martyr.” And he concluded with this solemn warning: “If this poisonous canker of false doctrine extends through the Church – if the evil leaven of unbelief and denial spreads through the little measure of genuine Christian faith still remaining in it – if, through the elaborated formalism of a stereotyped Church system, no steps shall be taken to stop the course of this spiritual pestilence, – then the doom of Presbyterianism in this country is already sealed.” It was too well known that these charges were true; and. the author indicated that it would be easy to prove them. The late Rev. Dr. Cairns by a letter admitted that they should be enquired into. Though a strong unionist, he publicly declared at the time of the union that he was not without “anxieties” as to the consequences of accepting the basis; and proclaimed his intention to withdraw from it if unfaithfulness to truth should result. But it was not easy to retire after such a period of compliance, and when so many entangling interests had evolved. “Presbyterian's” anticipation that no good result might follow this warning was correct: for nothing was done to bring the heretics to trial. Evangelical ministers, elders, and members

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in the Church knew that the complaints made sorrowfully by the Pamphleteer were true, and in conversation among themselves and others regretted this. The writer of this article knew about this time a minister who denied the Deity of the Lord Jesus Christ and other truths of Scripture. Two ministers of the presbytery to which that minister belonged freely acknowledged that they knew of his errors and were grieved about them, but excused themselves from moving in the case, lest the result would be the loss of maintenance of himself and his family. The influence of the leaven of heresy on immortal souls was not feared so much as this. The fact is, however, that so many cases of unscriptural teaching existed that if the evangelical party had arraigned them the union which had been boasted of would have been dismembered. Faithfulness to the truth which would have prevented a coalition of truth and error at the beginning, would at this later time have occasioned a disruption. But the maintenance of the alliance seemed to be of greater imporiance than that of the truth. And the apostle's injunction to the Church seemed unheeded – “That ye contend earnestly for the faith which was once delivered unto the saints.” It was not to be wondered at in a Church open to receive Broad Churchmen with all other ministers and preachers from other Presbyterian Churches, “on an equal footing,” that lax views and conduct also in relation to the Sabbath should prevail. Solos, anthems by choirs, and other musical performances which turned places of worship into concert halls for the time, became common. Moderators of Assembly signalized their election by holding receptions, in which Scottish songs had the preference to the songs of Zion. Congregations held secular concerts at their annual meetings. Communicants were noted for worldly conformity. Unscriptural devices for getting money for the greater part of half a century were allowed: these varied in magnitude from a £5000 “art union” (so-called to evade the law) to fortune-telling, including many kinds of game, fun, and frolic. Yet unionists asked Free Churchmen why did they not join them, and what was the difference between them. But the Free Church steadfastly kept up its practical protest against all these evils, believing them to be inconsistent with the duty of the Church's subjection to Christ in His Word. So tolerant of broad views, and of girding at the Confession of Faith, which had been solemnly accepted and approved of before, has the “Presbyterian Church” become, that Moderators of her Assembly from the Chair have been emboldened to utter sentiments which no orthodox assembly could endure. Not six years ago did one of these so speak as if modern science had exploded the devout belief in God's miraculous operations. The sermon preached in support of this theory received the thanks of the assembly, and was praised in the Messenger as “a most impressive discourse.” Revolters against supernatural religion welcomed the deliverance, whilst ministers and members in other Churches asked in surprise, Has the Presbyterian Church so changed as to allow her ministers to teach that God cannot modify His own laws? The succeeding Moderator in his address made a proposal which he himself said “would seem somewhat startling.” It was that the Church should seek a larger union by limiting its creed to the central verities of the Christian faith, without explaining these, or requiring its ministers to do so as a condition of acceptance. This was a plea for more “open questions;” yet one would suppose that there were enough of these already to satisfy any ordinary moderate. Still more recently, another Moderator so depreciated his Confession as to say that it was “immoral to be bound to the creed of

dead men.” We may ask, why did he 660 WIDENING DIFFERENCE BETWEEN F. AND U. CHURCHES. bind himself then? Yet none of these depreciators have shown that the Scriptural Confession was erroneous. There is no doubt they would if they could. Declaratory Acts passed by the Presbyterian Church also indicate the widened divergence from the Free Presbyterian position. These were not passed to re-affirm all the truth previously professed, nor to expound the truth faithfully in plainer terms; but to meet the scruples of men who wished not to be bound to the Westminister Confession. These Acts suited the craving to hold and teach other doctrines; and along with the Confession suited a double purpose. As in the Church of England evangelical men defend their position by appealing to the Articles, and ritualists theirs by appealing to the Liturgy and Canons; so in the much changed Presbyterian Church, orthodox men can say that they agree with the Confession, and others can say that they agree with the Acts. The result is that the Church as such has ceased to have a definite creed. It has been challenged by a Unitarian with having “no standards,” And its defenders' reply is virtually an admission that this is so. For they have said that the Assembly has the power to say what are the doctrines that are fundamental, and that every minister is subject to its decision. This plainly means that a maj- ority by a vote can reverse any doctrine or impose any doctrine, and that every minister is to accept it. This really requires every office-bearer to believe what the majority holds to be right. He is therefore not bound by the creed which he subscribes; and may not know what he may yet be bound to accept. So the Church which he serves does not bind him to the Confession or even to the Bible; but to the decision of his supreme court, as the Papist to that of the Pope ex cathedra – (See Article II, sect. 5; and Article III. Of “The Scheme of Union,” 1900. ) This is the position also assumed by the United Free Church in Scotland. Perhaps we will now no longer be troubled with the exclamation of ministers, at any rate, of the Presbyterian Church, What is the difference between us? According to the admission of their organ, The Messenger, of 11th May last, there is an “appalling distance” between “the old and the newer views” regarding one matter alone, viz, the inspiration and infallibility of the Bible. In its leading article of that date the doctrine of the inerrancy of the Holy Scriptures when first written even is held to be “untenable” and “not worth holding.” The corollaries from the old principle – that the Bible must always agree with itself in all parts – and the feeling that the Bible is a book with which in every statement we are bound to agree – the proof text method of citing it – these,” says the Messenger, “have wrought infinite harm by fettering men” &c. It is not long since restless agitators for liberty in the Church confined their attacks to their subordinate standards. It was then feared that they were not true to the Bible itself, and that their disloyalty to it was screened by assailing the venerable Confession. This they denied, and, whether as deceivers, or being deceived. they professed to be afraid lest too much regard was shown to the subordinate standard, and too little to the supreme. But now having practically removed the former they do not scruple to assail the inerancey of the latter. We challenge these modern critics to show that they have the authority of the Lord Jesus Christ, or any of His prophets or apostles for their views; to harmonise their theory that the inspired writers wrote things that were not true, with the apostle Peter's affirmation that “Holy men of God spake as they were moved by the

Holy Ghost;” and to produce the original manuscripts with the errors in them, before they have any right to say that it is untenable to hold that they wrote nothing but truth. The article under review is WIDENING DIFFERENCE BETWEEN F. AND U. CHURCHES. 661

headed, “The authority and glory of the Bible.” Yet its infallible authority is denied, and a result of the modern view is said to be, that “the Scriptures will have a glory in proportion to their Christian element!” This can only mean that the Bible never was fully Christian, or the Word of Christ. Yet the Lord Jesus, Who is “the Truth,” never hinted that there was anything wrong in the Old Testament Scriptures, but, on the contrary, gave to them the whole weight of His authority. In the same article the advice to ministers of an American Professor, Dr. W. N. Clarke, is quoted agreeably. Here are a few sentences of it: – “Proclaim the Christian thought in its fulness without doubting or apology, for it is true for ever. But do not claim, or represent, or imply, that everything in the Bible is true for ever, or bears the authority of God for living men today. Never speak as if it were so, or encourage the people to believe it.” No wonder that in the Commission of Assembly which met shortly after this appeared, some members complained of it. But the editor was re-appointed, and in a subsequent issue, in reference to the complaint, maintained that the article represented the views of the Church. We may ask now – How much of the Bible is binding on its ministers? Will the Bible soon be treated as the Confession has been? Why not? Does not the Church hold that a majority has the right to say what doctrines are fundamental? Well, that seems to put the Bible on the same low level as the Confession. And we are led to ask further – Has this Church with an indefinite creed a definite Bible? The “Christian consciousness” is held to be the guide as to how much of the Bible is trustworthy! Who can define that? The revolutionary views on the inspiration and accuracy of the Holy Scriptures adopted by the Messenger; and allowed in the Australian Presbyterian Church predominate in the United Free Church of Scotland. Their chief advocates, Professors Dods and Denney, and the late Professor A. B. Bruce, are held in high honour in the periodical before named. Yet the first and last named Professors were brought up before their Assembly; and, although a sympathetic majority declined to put them out of their chairs, Dr. Dods was warned against using language which might “tend to endanger the faith of others, and to wound the hearts of those who tremble at the Divine Word;” and Dr. Bruce was declared to have given “some ground for the misunderstandings and painful impressions which have existed.” Dr. Bruce in the 2nd edition of his work, The Kingdom of God, accused Luke the evangelist, of even designedly toning down or altering the sayings of Christ to suit his Pauline notions, and of “inventing” narratives to illustrate Christ's teaching. This is a sample of many of his heterodox theories. We mention another. It was his opinion that Christ never addressed that gracious invitation to sinners – “Come unto Me, all ye that labour and are heavy laden, and I will give you rest:” it is, the Professor wrote, “really a soliloquy, not a prayer spoken in the hearing of disciples.” And he suggested that it was the substance of what Christ said perhaps at different times, and not His own Words. This Professor also “doubted whether a real knowledge of the historical Christ be now possible;” and desired a “modification of dogmatic findings in reference to such cardinal topics as the idea of God, election, the natural condition of man, redemption, sanctification.” Professor

Dods is notorious for his bold charges of mistakes against the Bible, and for holding that one need not, in order to be saved, believe in the Deity of Christ, His bodily resurrection, or His atonement by substitution. Professor Denny, dubbed by his admirers in this State as the most orthodox if not the ablest of theologians, agrees with the Professors before named in regarding the first chapters of Genesis as mythical, 662 FREE PRESBYTERIAN INTELLIGENCE.

and says in “Studies in Theology”– “We do not know the beginnings of man's life, of his history, of his sin.” He impudently denied in the U. F. Presbytery of Glasgow in December, 1904, that David wrote Psalm 110, although acknowledging that Christ believed that he did in quoting it, when saying that David called Him his Lord. In allusion to this inexcusable impertinence (it deserves a worse name), a minister is said by Dr. Campbell Morgan to have asked a “higher critic,” if he thought that Dr. Denney knew better than Jesus Christ who wrote it; and the reply was “Yes; for Dr. Denney has facilities which Christ had not!” Yet he had only the Psalm itself, from which he argued that it was written long after David's time; but Christ knew all things. In his Atonement and the Modern Mind, this Professor's teaching, Dr. Warfield, of Princeton, says, “proceeds on an essentially rationalistic basis;” and “it would appear that at the decisive point we are our own saviours.” These references are sufficient to show that the Messenger is right in saying that the distance between the old and the new views is appalling. If there was good reason to protest as a witnessing Church against the leaven of the Union basis, there is much more reason to be separate now that the leaven has spread so rapidly and so widely. And “we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip;” or “drift away from them.” J. S.

═════════════════════════════ FREE PRESBYTERIAN INTELLIGENCE.

–––––––––––––––––––––––––––––––––––––––––––– VISIT OF REV. W. McDONALD. – We are indebted to the minister of St. George's Free Church, Sydney, for a month's valued service. Mr. McDonald preached in Geelong on 9th Sept. On 16th, he dispensed the sacrament at Camperdown after preparation before made. On 23rd, the communion was observed at Hamilton, after preparation on the preceding Friday and Saturday, and was followed by thanksgiving service on Monday after. The action sermon was on Christ's cry on the cross, “My God, My God, why hast Thou forsaken Me;” and the preacher emphasized the truth that this was not the cry of despair, but was accounted for in the apostle Peter's words, “Who His ownself bare our sins in His own body on the tree.” The attendance was good. On 30th, at Branxholme the Supper was also celebrated, after services on Thursday, Friday and Saturday before, the attendance being excellent. The action sermon was on Rev. 1: 13-15 – “In the midst of the seven candlesticks one like unto the Son of man” &c. The season closed by thanksgiving next day, when the text was, “I am now ready to be offered” &c. Mr. McDonald also preached to good congregations at Digby on 25th, and Wallacedale on 28th. A child of parents attached to the Church, 40 miles distant, at Nareen, was baptized at the service at Hamilton on 24th. – It was refreshing to the people to have ministrations again by their former minister, and we hear that there was much impression: It is very pitiful that this important district is without a Free Church minister. “Ye that make mention of the Lord keep not silence, and give Him no

rest, till He establish,” &c. – Isa. 52: 6, 7. GEELONG. – The third communion for the year was held here on 30th inst., when 50 communicated. Several members were absent owing to bodily ailments, including the senior elder. Preparation was made as usual on Thursday and Saturday previously, the subjects of discourse being, Ps. 19: 14 – “Let the words of my mouth, and the meditation of my heart, be accept- FREE PRESBYTERTAN INTELLIGENCE. 663

able in Thy sight, O Lord, my strength, and my Redeemer;” and, by Rev. A. M. Thomp-son, 1 Kings 2: 28 – “Joab . . . . caught hold on the horns of the altar.” The action sermon was on Rom. 5: 19 – “As by one man's disobedience” &c.; the table fenced from Gen. 3: 11 – “Who told thee that thou wast naked?” and addresses followed from Ps. 45: 13 – “The King's daughter is all glorious within; her clothing is of wrought gold,” and Rev. 19: 8 – “To her was granted that she should be arrayed in white linen.” In the afternoon, the minister preached at the Protestant Orphanage from Song of Sol. 2: 12 – “The flowers appear on the earth.” The Rev. A. M. Thompson, of R. P. Church, preached in the evening from Ps. 101: 2 – “I will behave myself wisely” &c. At the thanksgiving service next evening the text was, Ps. 34: 2, 3 – “My soul shall make her boast in the Lord,” &c. DEATHS. – The grave never says, “It is enough,” Prov. 30: 15, 16. On 17th July, the body of Mrs. Plain, a devout woman, was laid in the Drysdale cemetery. She was a member of the Church there for several years till she went to live at Bendigo not 3 years ago. Her age was 77. She leaves an only daughter. On 24th Aug, Mrs. Margaret Brown, a member of Geelong Church died, aged 78, after a second paralytic seizure. She had great delight in the ordinances of grace, and was very well acquainted with the Scriptures, quoting them readily till even after the first attack of illness. She often expressed gratitude for her early training in the truth. Mr. John McInnes, an adherent, passed away, at the age of 70, on 7th, Sept, after waning health from paralysis. The last time his minister visited him in response to an expression of Christ's preciousness and all sufficiency, he said warmly, “That is all my comfort.”

NEW SOUTH WALES. MACLEAN. – The commemoration of the Lord's death here on 2nd Sept., was a season which has left impressive and precious remembrances. Preparation began on Thursday before, when the pastor, Rev. D. McInnes, preached from 1 Pet. 5: 5 – “Be clothed with humility.” The day was very boisterous, and the gale on the coast so severe that the steamer from Sydney, by which the assisting minister, from Geelong, was expected, could not cross the bar into the Clarence River for 24 hours after nearing it. The visitor preached on Friday evening therefore instead of Thursday, from Acts. 27: 25 – “I believed God that it shall be even as it was told me;” and on Saturday from 1 Cor. 16: 22 – “If any man love not the Lord Jesus Christ,” &c.; after service in Gaelic by the pastor who preached from 1 Pet. 2: 7. “Unto you therefore who believe He is precious.” On Sabbath morning, during the early part of the service a young lady was received into the fellowship of the Church by baptism, who with some others afterwards joined in communion at the Table for first time. The action sermon was on Christ's agony in Gethsemane – Luke 22: 41-45; the fencing address was given by the pastor with solemnity and simplicity from John 15: 14 – “Ye are My friends if ye do whatsoever I command you;” the communicants were

addressed from John 19: 37 – “They shall look on Him whom they pierced;” and, after communicating, from Heb. 2: 18 – “He is able to succour them that are tempted.” The pastor afterward served a Table in Gaelic. In the evening the visitor preached on the death of Stephen – Acts 7: 59. Next day was the thanksgiving, when after service in Gaelic by the pastor, sermon in English was preached from Jude 24, 25 – “Now unto Him that is able to keep you” &c. Service on Tuesday evening was held at Chatsworth, the text being Ps. 4: 6 – “There be many that say, Who will show us any good? Lord, lift Thou up the light of Thy countenance upon us.” The weather since the Thursday referred to was very fine. The attendance 664 A UNIONIST'S MISREPRESENTATIONS.

at all the weekday services were notably good; whilst on the Sabbath morning all the available space in the church was taken up with additional seats, and a good many sat outside near the open door. It was particularly noted that many young people attended all through the services, giving with older most earnest attention, disproving the new opinion that the young need innovations to attract them to the sanctuary. Mr. McInnes's many friends in Victoria who remember his good service often here, will be pleased to hear that his health has been improved; and although still not robust or so able for work as he used to be, that he continues to serve an attached and increased congregation. REV. WALTER SCOTT. – Before leaving the Clarence River the Rev. J. Sinclair visited the minister of Brushgrove, his former co-presbyter in Victoria, and is pleased to mention that he is able for some measure of active service, and amid some physical weakness has, as when here, “a mind to work.” RAYMOND TERRACE. – By request of the Rev. W. N. Wilson, who now resides at this place, serving other places besides, Mr. Sinclair preached to a goodly number in the new and creditably constructed church here on 7th Sept. The visit was a very pleasant one. SYDNEY – On the 9th Sept. the minister above named on way back from Clarence River, remained to supply Rev. W. McDonald's pulpit in St. George's, that minister having undertaken to supply Geelong on his way to give services during the month in Victoria, as described on a former page. The tests were 1 Pet. 4: 17 – “The time is come that judgement must begin at the house of God” &c. and Acts. 27: 25.

––––––––––––––––––––––––– A UNIONIST'S MISREPRESENTATIONS.

[The letter below by the Rev W N Wilson which appeared in the Dungog Chronicle, of New South Wales, is a vigorous defence against a hazardous attack on the Free Church by a Presbyterian minister, who in a subsequent letter referred only to the inaccuracies as to the Barrington and the number of ministers. He made no attempt to answer Mr. Wilson's arguments.] Sir, – My attention has been drawn to a letter by the Rev. J. H. Terras, which contains a number of misrepresentations he should not have made, in view of the standard he claims to be guided by. He did right in seeking to correct wrong impressions, and may be pardon-ed for being inaccurate as to the number of ministers in the Synod of E.A., and for not knowing that the division of the Barrington has been healed; but he deserves a severe reprimand for going out of his way to say what is false regarding the teaching of his brethren of the Eastern Synod, for he says this Synod declares: “In public prayer thou shalt not copy the example of the O.T. saints. etc.” This is more likely to be true of his

own church; for the practice of the Presbyterian Church of Australia is neither to stand in public worship as the O.T. and N.T. saints did, nor to kneel as Paul and his brethren did on one occasion, but to sit to pray, according to the practice of an irreverent age, and which looks unbecoming, and offers opportunities for irreverence during worship. Mr. Terras teaches from a catechism which enjoins that “we should worship God as appointed in His word,” and it ill becomes him to try and ridicule those who seek to be obedient to a wise rule, which, if observed, would bring about not only the union of Presbyterians, but of all Christians. The tendency of the age is to exalt the singing above the prayer, and to make the worship of God a religious concert, and so some Presbyterian congregations sit to pray and stand to sing. The Eastern Synod following the example of our pious fathers, who rightly regarded ROME NEWS. 665

prayer as the chief thing in religion, and the good man as “man of prayer,” not a man of singing, gives prayer, not singing, the place of honour. With respect to the instrumental music of the O.T. Dispensation, do I need to inform Mr. Terras that was part of the symbolic service of the temple, which ended after Christ came? There was no instrumental music in the synagogues, the preaching places of the Jews, from the beginning, nor in the Christian Church till at least 600 years after Christ. According to Spurgeon, it was first introduced into Christian worship in the year 666. This would give the practice the mark of the beast referred to tn Revelation 13: 18. The Eastern Synod has in support of its practice what is better than precept, namely, the example of the Apostles. Mr. Tetras also insinuates that the metrical version o f the Psalms is not a translation, but it is admitted to be in some respects a more correct rendering of the original sense than the prose version. In praising God in the “sweet Psalms” we are not only obedient to a Divine injunction, but we are singing the best. They do not contain “the commandments of men,” which cannot be said of the hymn book used by the Presbyterian Church of Australia, and so Mr. T is guilty of charging us with his own faults, and of preaching what he does not practice. His hymn book contains the compositions of errorists who hated Presbyterianism, and may be quoted as positions inculcating the un-protestant doctrines of baptismal regeneration and transubstantiation. In fact once a man leaves the Psalms he is in danger of singing what is opposed to Scripture (unless he has a good nose for of singing what is heresy). Mr. T. as a professed champion of unity, instead of trying to ridicule us for singing the Psalms in public worship, should commend us for acting a friendly part to all the Christian churches, singing hymns they all approve of, instead of hymns to teach our own peculiar views. I will quote one or two testimonies which Mr. T. must respect: Professor Iverach, of Aberdeen said recently, “There is not a hymn but I can get through, they all become threadbare; the Psalms I can never fathom.” Mr. Gladstone writing to the University of the Edinburgh, said recently; “All the wonders of Greek civilization heaped together are less wonderful than is the single Book of Psalms.” Dr. Alex. Whyte, of Edinburgh, says “The Psalms of David shine to this day with a greater splendour than on the day they were first sung . . . It baffles me to see such Psalms as David's before the day of Christ.” Were I disposed to retaliate, I would have something to say regarding a number of practices and views tolerated by the church of Mr. Terras, but my object merely is to rebut misrepresentations, which were quite uncalled for, and which cannot help the cause of unity he advocates. – I am, etc., W. N. Wilson

Sept. 6. Raymond Terrace. ––––––––––

HOME NEWS. There has been quite a flutter among the ecclesiastical combatants over reply given by Lord Elgin to Lord Reay in the House of Lords. The United Free Church resent the truth being told of them, and as harmless innocents, declare that they have no bitter feelings; facts however, prove otherwise. There is no a doubt but the agony in this painful controversy is prolonged by the stiff and uncharitable attitude of the United Free Church, who contest every inch of ground. If disposed to be generous they could settle at least twenty of their contested cases at any time; instead of doing so, they go forward to the Commission raising objections against all the statements put forward in behalf of such congregations by the Free Church. The Sub-Commissioners, however are going along with their work, and it 666 HOME NEWS.

is predicted that in the Highlands, at least; the Free Church will hold its own. In the islands of Lewis and Skye there will be a complete sweep, the Free Church getting all the churches, with the exception of the Stornoway (English) and the Portree, Skye, churches. A curious rumour is afloat that a considerable sum of money which was collected for the cleaning of the United Free St. George's ( Dr. Whyte's); Edinburgh has not yet been expended; the Deacon's Court being afraid that this church will be allocated to the Free Church for an Assembly Hall. During the last week the forces of the contending parties were centred on St. Columba's Church, Edinburgh. It is understood that the strength and legal ingenuity of the United Free Church will be put in motion to evict the Free Church from that building. There are various reasons for this strenuous effort; one is revenge, a new grace very manifest in the United Free Church; another is the sentiment that gathers around this old building, a dingy edifice however, which is not very attractive from the inside or the outside, and was built by Dr. Maclauchlan. Some of the oldest members of that congregation are now in the Free Church, and very much attached to it. The other reason is that the wandering children of the Peat Reek are not very acceptable companions to the society people of Drumsheugh Gardens. Their cosmetics do not agree, and it is supposed that the Drumsheugh people would cordially bid them goodbye at any moment. This is union without unity in earnest, and charity which does not begin at home: The Free are understood to have yielded temporarily their claim on the basis of statistics. Lists were exchanged, and figures stood as follows; namely; – The United Free St. Columba's claimed 711 as qualified under the Act. Of these, representatives of the Free Church, who made a house to house visitation. found that 456 were disqualified under the Act. Of this veritable stage army, or paper congregation, 160 were found to have no connection with the address given; some were in their graves for several years, and others were scattered over the wide world. The Free Church claim to have a congregation of 530, and of these 283 are qualified under the Act. The United Free Church minister's method of raising objections to the Free Church list was in this form. Namely: – “Dear Mr, – I have before me the list of those claimed by 'Free St. Columba's,' now worshipping in Cambridge Street, more commonly called Wee Frees.” This dainty form of Christian charity was surpassed by intimidation and threats which need not be given here. The matter of finance and church attendance of the present Free St. Columba's congregation

is equal to the United Free St. Columba's. The church attendances at United Free St. Columba's on the 29th ult. was as follows: – Forenoon service, 11 A.M.; 24 men, 49 women, and 8 children making a total of 81; afternoon service, 2: 30, 48 men, 85 women, and 19 children, making a total of 152. The Free St. Columba's has on several occasions been as high as 400 in the afternoon and evening services. while in the morning services there are never less than 100. The Free St. Columba's are sanguine as to their prospects of retaining the church on special circumstances, considering the iniquity and injustice of evicting a congregation of over 530 from a building which is theirs by right and law. – Northern Chronicle.

––––––––––––––––––––– At the meeting in Edinburgh last week of the Commission of Assembly of the Free Church, the clerk reported on behalf of the Building Committee as to the church at Aberfeldy, which the Churches Commission had awarded to the United Free Church. Their friends at Aberfeldy (he said) had been in possession for some considerable time, and they all knew the interesting circumstances of the congregation there, and how thriving and promising the whole situation really was. As soon as the delivery was made known, HOME NEWS. 667

the United Free Church approached them to see when they were prepared to leave the building. It was agreed that they leave on a certain date; and they asked the United Church at the same time when they would leave the church at Glenlyon – one of the uncontested cases, where the Free Church admittedly had the numbers required. It was expected that the United Free Church would have cleared out of Glenlyon when the Free Church vacated Aberfeldy; but at the present moment the United Free Church were refusing to move, although the Free Church honourably kept their promise. The Marquis of Breadalbane had put a site at the disposal of the Aberfeldy congregation. (Applause) The committee requested that the Commission should direct a collection to be made on behalf of the cougregation. (Applause.) Mr. McNeilage said they wished the country generally understand that the Free Church was not to be snuffed out, even although a decision went against them with respect to the buildings. They wished the country to know that the Free Church intended to exist in Scotland. They desired as a Church to say that they appreciated the action of the Marquis in giving them so excellent a site. The recommendation of the Committee was unanimously approved. The contributions to the Sustentation Fund of the Free Church from lst January to 15th July. 1906 amounted to – Associations £4344 4s 11d; donations, £260 15s – total, £4604 19s 11d. The contributions for the corresponding period of last year – were Associations; £3570 7s 1d donations etc.£375 15s 3d. – Total £3946 2s 4d. This shows an increase £658 17s 7d. The increase is spread very generally over the Church, and is entirely from the contributions of the congregations. For the first three months of the financial year there has been contributed to Sustentation Fund of the United Free Church a sum of £19,550, an increase of £214 19s 3d compared with the corresponding portion of last year. – Oban Times, 18th Aug.

––––––––––––––––– The Rev. S. G. McLellan, formerly a Presbyterian minister in Canada, and the Rev. Dugald Cameron, of the Free Presbyterian Church, Tain, have been admitted as ordained ministers of the Free Church, which is about to issue a monthly magazine devoted mainly to interests

of the young and will be edited by the Rev. Alexander Stewart of Edinburgh. The total number of claims on church property made by the Free Church is 239. The United Free Church admitted the claim on the ground of the statistics 87 cases, and the Free Church withdrew 39 claims on the same ground. In twenty-eight cases the Free Church claims property on the ground of exceptional circumstances. A Sub-Commissioner under the Churches Act has held an inquiry at Dundee as to which Church is to have possession of Dudhope Church and in the event of it going to the United Free Church, what property, if any, is to be allocated to the Free Church. At the inquiry into the case of Lanloan Church, over 100 witnesses were cited to prove that the majority refused to acquiesce in the union.

––––––––––––––––––––– “OPPORTUNITY.”

A sculptor showed a visitor his studio. One figure in marble was very curious: the face was concealed by hair, and there were wings on his feet. “What is his name?” said the friend. “Opportunity” was there reply. “Why is his face hidden?” “Because men seldom know him when he comes to them” “Why has he wings on his feet?” “Because he is soon gone, and once gone can never be overtaken.” – Home Magazine 668 NOTICES.

ANSWERS TO QUESTIONS. “Enquirer” asks two questions. First, “When singing the Psalms should all parts referring to instrumental music be omitted? or, should we sing what we are told it is a sin for us to do?” We reply: We can as consistently sing those portions which refer to musical instruments without using them, as we can those which refer to the altars, sacrifices, incense, and tithe ceremonies of the past dispensation without using them. We should in so doing adore the Lord's goodness in all His institutions to His Church past and present, and the spiritual meaning should be clearer to us of even abrogated ceremonies than to those who were required to observe them. The altar suggests to us the cross; the sacrifices, the Lamb of God; the incense, Christ's intercession; and instrumental music, the lively harmony of true worship. Besides, it may be mentioned that in modern hymns, altars, incense and sacrifices are alluded to without the using of them: and the cross without the crucifix. Second question: “Would you also explain the words of Rev. 5: 8.?” Here the four and twenty elders are said to fall down before the Lamb, having harps; and we presume “Enquirer” means, Does this authorize instrumental music in the worship of God here? We reply Certainly not. The harps are no more to be used than the palms, altar, incense, white robes etc., which for spiritual purposes were figuratively before the apostle John in the vision which he was fav- oured with. We are consistent in seeking holiness though not robed like choristers; in seeking victory over sin though not waving palm branches: in trusting in the blood of the Lamb, though having no visible altar, and in praising God with the fruit of our lips and the melody of our hearts, as directed by Him, though having no musical instruments. We thank “Enquirer” for asking these questions, and wish our readers would freely question us about Bible matters.

NOTICES. FOR MAGAZINE RECEIVED SINCE LAST ISSUE. – Victoria – Mrs. McKay, Yarraville for 10 copies present issue, 5/-. Mr. J. Johnstone, Colac, 10/- for 4 copies, 1906. Miss M. McDougall, Minyip, 10/- to March 1910. Mr. D. McRae, Tourello. 30/- to end of 1910. Mr. D. McMillan, Wycheproof, 10/- to end of 1905, Mr. Jno. McLennan, Barwon Downs, 5/- to end of 1908. Mrs. D. Carson, Noorat. 3/2 to Sept. 1906. Per Mr. S. McKay, 2/6 each for Mrs. Nicolson, Upotipotpon, for 1904: Mrs Anderson, Carlton, and Mr. D. McRae, Geelong, for 1906; and Miss McPherson, Wangallok, for 1907. Mrs. G. Henderon, Portarlington, 2/6 to Sept. 1908. Mr. J. S. Morris, Camperdown, 1/6 for 3 extra copies last issue; and Mr. J. McNaughton, l/- for 2 do. Per Mr. J. McNaughton, 2/6 for

Mr. R. Bell, Geelong, for 1906, and Mr. J. J. Pittock for 1905. Mr. H. Cook, Yarraville, per Mrs. McKay, to end of 1906. Mrs. G. Timmins, Lower Norton. and Messrs. A. McLean, and H. Malseed, Drik Drik, 5/- each to end of 1906. Mr. J. McKinnon, Beazley's Bridge, 10/- to 1909. Mrs. McDonald, Stratham Lead, 2/6 for 1905. Mrs. Bracken, Ascot Vale, Mrs. J. Carlton, Wycheproof; Mr. H. Aldwinckle, Hamilton; Miss McGillivray. Mt. Doran; and Mrs. Wilson, Mrs. and Miss Muir, Geelong, 2/6 each for 1906. Mr. J. Brown, S. Yarra, 2/6 to March 1907. Mr. J. Drummond. Ballarat. 2/6 to June 1907. Miss McAskill, Armidale, per Rev. W. McDonald, 2/6 for 1912. Mr. M. McDonald, Marungi, 2/6 to Sept. 1907. Mr. D. Matheson, £1. Goroke, to end of 1909. Mr. J. Young, Geelong, 2/6 to June. 1907. South Australia. – Mr. W. Hay, Border Town, £2, to 1911. Mrs. J. Cook, N. Adelaide, 30/- for copies to date. New South Wales. – Per Rev. D. McInnes, 10/- for 4 copies for self 1906: 5/- for Mrs. McSwan, Woodford, to end of 1907; 15/6 for Mr. A. McDonald. South Arm to 1912; and 2/6 each for Mrs. A. Munro, Woodford, Miss McDonald, Southgate, and Mr. A. Anderson. Chatsworth, for 1906: and for Mrs McIntosh, Ulmarra, and D. Anderson, Chatsworth, to June 1907. Per Mr. A. McDonald, Grafton; 10/- for Mr. S. McPhee, Clarenza, to end of 1906, and 5/- for Mr. D. McPhee, Coraki, to end of 1903. Mr. J. McAulay. Chatsworth. 30/- to end of 1907. Mrs. D. McLean, Balmain, including 2/6 for extra copies, 7/6 to end of 1906. Mr. D. McInnes, Wagga, per Mr. S. McKay, 2/6 to June 1907. Mr. A. Anderson, junr. Chatsworth, 2/6 to June 1907. FOR SPANISH MISSION. – A friend, Goroke. £1, Mr. J. Johnstone, Colac, 10/- with £1 for Bible Socy. Editor forwarded £17 18s 4d, to Edinburgh treasurer 12th June last. CORRECTION. – In our last issue two words were omitted in line 31 of page 629, viz: “recognition of.” The Voluntary D. D. said, “The best legislation of religion would be to abolish by legislation all recognition of religion.” All communications for this magazine should be addressed to Rev John Sinclair, F. P. Manse Geelong.

––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– Printed and Published for Rev. J. Sinclair, Geelong, by W. A. Brown.

Vol. 6 No. 8

THE

FREE CHURCH QUARTERLY —―—–——―—–—

A MAGAZINE

FOR THE DEFENCE AND ADVOCACY OF SCRIPTURAL WORSHIP,

DOCTRINE, GOVERNMENT AND DISCIPLINE. –––––––––––––––––––––––––––––––––

(EDITED BY THE REV. JOHN SINCLAIR, GEELONG) –––––––––––––––––––––––––––––––––

D E C , 1 9 0 6 –––––––––––––––––––––––––––––––––

CONTENTS:– Page The Entertainment of Matthew … … … … 669 A Common Cry and a Rare Prayer … … … … 674

Baptism … … … … … … … 681 Telling Jesus … … … … … … … 684 How to get out of Purgatory … … … … … 684 Free Presbyterian Intelligence– Geelong … … … … … … 685 Deaths … … … … … … … 685 New South Wales. Obituary notes … … … 686 Notes on “Presbyterian” matters … … … … 687 The Executive Committee … … … … … 688 The U.F.C. Inaccuracies … … … … … 690 The Free Church of South Africa … … … … 691 Scottish Notes … … … … … … 692 The Free Church of Scotland … … … … 693 Free Church Commission … … … … … 694 Notices … … … … … … 696 –––––––––––––––––––––––

W. A. Brown, PRINTER, &c., GEELONG.

—————————————————— THE FREE CHURCH

QUARTERLY.

════════════════════════════════════════════════ VOL 6. No. 8] DEC. 1906 [PRICE 2s. 6d: Yearly (Including Postage).

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THE ENTERTAINMENT OF MATTHEW. “And when the Pharisees saw it they said unto His disciples, 'Why eateth your Master with publicans and sinners?' But when Jesus heard that, He said unto them, 'They that be whole need not a physician, but they that are sick.'” – MATTHEW 9: 10-12.

The publicans of the New Testament were originally native Jews, who were content to earn their livelihood by extracting from their countrymen the tribute due to their foreign masters, the Romans. These Roman tributes were regarded as badges of the national dishonour, and those Jews who made themselves the instruments of their country's disgrace were accounted the vilest of the vile, and became outcasts from all society except their own. No decent man would partake of their food, entertain them at his own table, or enter their houses. They were not allowed access to the synagogue, or the temple, or participation in public prayers. Their offerings were not received at the temple, nor was their testimony admitted in any court of justice. In such abhorrence were they held at the time of our Lord, that it became a proverb applicable to those that were to be shunned or cast out, “Let him be unto thee as a heathen man and a publican.” There was one, however, in Israel who would not sanction by his example the social exclusion to which that class of men had been doomed by public opinion. In his compassionate eye that social ban rested on men who had souls to be saved, and whose employment had nothing radically evil in it, and might be worthily and honestly discharged. He therefore opposed the prejudices of His time by treating the publicans as He did other men, associating freely with them when occasion presented, and oftener than once conferring upon them distinguished honour. 670 THE ENTERTAINMENT OF MATTHEW. With a special object He made choice of an apostle from the class against which was lifted the poisoned finger of scorn, nor shrank from being stigmatized as himself a “publican,” and a “friend of publicans and sinners.” And it is from the honoured hands of Matthew the publican that we have received the first gospel of the grace of Jesus Christ. It has generally been when fulfilling the duties of their station that Divine favour has been shown to men. Saul was seeking his father's asses, when Sam-uel met him and anointed him king over Israel. The shepherds of Bethlehem were keeping their flocks by night when the angel of the Lord appeared to them and announced the birth of Messiah. Rebecca, Rachael and Zipporah were drawing water at the well, when they found each a husband. The woman of Samaria, at the same place, found the Saviour of the world. So it was while Matthew was rightfully engaged in his official duty at the receipt of customs collecting the duties levied upon the fish brought to shore, and upon the vegetables and firewood received from the other side of the Lake of Galilee, that the Saviour took notice of him. As Jesus passed by He called to him saying, “Follow me,” “and he arose and followed Him.” The address was instantaneous. The obedience was immediate. The king's business required

haste. The rich officer of Caesar became a poor minister of Jesus Christ. Not that with the surrender of his worldly office he sacrificed all his worldly goods. No. But he consecrated them to the Redeemer, and advantageously employed them in His service, and in the cause of benevolence. His heart being opened, his hand and his house could not be shut. That same evening he gave an entertainment in his house at Capernaum to his new Master and brother disciples. And strict Pharisee opinion felt itself outraged scarcely by the Lord going to a publican's house to eat with him, than by choosing such a man for one of his most honoured servants and closest companions. We shall notice. I. The entertainment of the converted publican. 1. Matthew invited Christ and His disciples to it. He desired to honour Christ. And Christ gave him the cheerful though not the sinful meeting. For He was not repulsive in his manners. He did not refuse social intercourse with others. But He sat with the publicans and sinners not to be like them, but that they might be like Him. Such should be our intercourse with the world. Like Him when we enter into company, we ought to design good. There is a great difference between us and Him, that while He had no inward corruption for temptation to work upon, we are easily receptive of corrupt impressions from without, and must watch and pray lest we enter into temptation. So when Matthew invited Christ he invited His disciples to come with Him, for those that welcome Christ will welcome all that THE ENTERTAINMENT OF MATTHEW. 671 are Christ's for Christ's sake, and will give them a room in their hearts, and a place at their tables. But 2. Matthew also invited all his old friends and companions. “Who knows,” thought the converted publican, “but the same grace which reached my heart may reach theirs also.” “Come with us,” said Moses to Hobab, “and we will do thee good.” “O taste and see that the Lord is good!” cried David to his people. “Come and see a man that told me all things that I ever did. Is this not the Christ?” exclaimed the woman of Samaria to her neighbours. Well, in the same spirit does Matthew call his old friends and companions to the feast. They had formerly visited him for business or for pleasure, now they are invited with the hope of their deriving benefit from the Saviour's conversation. “And behold many publicans and sinners came and sat down with Him and His disciples. Learn the duty of bringing others to Christ. You have found Him for your-selves. You know the difference between saved and lost, between pardoned and unpardoned. You know that your former friends and acquaintances have not

found that salvation. They need it, and one by one they are dropping into the eternal woe while you yourselves are safe. Do not say, Christ is now in heaven and we cannot deal with Him for our friends as Matthew did. Rather say, His presence in heaven on the throne with the Father is the greatest encouragement, for we can thus come boldly to the throne of grace. Do not say, Our former friends and acquaintances are very far from God and very far gone in sin. It was hopeless cases that Matthew invited to Christ when He was here – publicans and sinners. Their very hopelessness was his reason for inviting them to meet Him. Man could do nothing for them. But the power of Jesus was enough to meet any such objection. And we can bring them to meet with Him instrumentally, by intercession, by example, and by instruction. To attempt it is a duty. To fail in it is no disgrace. II. The censoriousness of the self-righteous Pharisees. “And when the Pharisees saw it they said unto His disciples, Why eateth your master with publicans and sinners?” It was the tradition of the elders that the sanctified and pious should never be seen in company with the wicked. Affecting superior sanctity, they acted on this principle themselves, and said, “Stand by thyself; come not near to me: I am holier than thou.” And they here insinuate that if Jesus was what He professed to be, He would shun such characters as He was now with. They seem even to feel a concern for His honour. But all this was mere pretence, supported by malice and envy. For they were strangers to every feeling of piety or benevolence. They strained at a gnat and swallowed a camel. They made long prayers for a pretence and devoured widow's houses. They were wolves in sheep's, 672 THE ENTERTAINMENT OF MATTHEW. clothing. They were sepulchres painted without and full of rottenness within. If we are Israelites indeed in whom there is no guile we shall see more evil in our own hearts than we can ever see in the conduct of our fellowmen. And though in proportion as we are pure and heavenly we must feel what is contrary thereto, we shall bewail before God rather than complain of it to men. And never shall we, when the character is fair and the life blameless, go a motive hunting, and indulge in the vileness of suspicion. We shall not judge, lest we be judged. We shall remember that He who knows what is in man represents censoriousness as the offspring and the proof of hypocrisy. “Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye, and, behold a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.” O for

more of that charity that thinketh no evil; that rejoiceth not in iniquity but rejoiceth in the truth; that beareth all things, believeth all things, hopeth all things, endureth all things. Let us now consider. III. The justification of our Lord. “But when Jesus heard that, He said unto them. They that be whole need not a physician, but they that are sick.” Though the murmur of the Pharisees was not addressed to Himself it concerned Himself, and though He was under no obligation to vindicate what he was doing He in effect said to them, “I am about my proper business, I have come to seek and to save that was lost. I could now have been enjoying the company of angels in heaven. My mixing on such an occasion as this with publicans and sinners is not agreeable in itself, but I entered the world as a physician. Where should a physician be but among the disordered and the dying? They that be whole need not a physician, but they that are sick.” The justification insinuates the real condition of mankind. They are diseased. They have moral maladies; for the soul has disorders as well as the body, and the disorders of the soul are worse than those of the body. They vitiate a nobler part, they expose to a greater danger. The consequence of the one is only temporal death; the result of the other is eternal death. These maladies are the effects of the fall, and they may be diagnosed in the errors of the judgment, in the rebellion of the will, in the pollution of the conscience, in the sensuality of the affections, and in the debasement of the heart. We ministers are sometimes blamed for degrading human nature. But we do not undervalue it as the workmanship of God, or as to its physical and intellectual powers; but only as to its moral state and propensities. In regard to these not only the Liturgy of the English Church, but all THE ENTERTAINMENT OF MATTHEW. 673 Scripture, and history, and observation, and experience proclaim that “there is no health in us.” The justification contains an implied character of Christ himself. He is every-thing that fallen perishing creatures can need. He stands in the same relation to them as a physician to his patients. “I am the Lord that healeth thee” is a proclamation that well becomes His lips. Job disclaimed his friends as “physicians of no value.” But that cannot be said of Christ. He stands not only without comparison, but alone, There is salvation in none other. He heals every complaint. No case baffles His skill. No case resists the power of His applications. He is always at home, always accessible, always glad to attend. He only requires submission to His management, and cures without money and without price. The justification describes those who disregard Him and those who value

Him. Those who disregard him are “the whole.” None are really whole, but they are so in their own apprehension and experience. They have also been very num-erous. Such was Paul, “while alive without the law once.” Such was the Pharisee who went up to the Temple to pray. Such were all the Pharisees who trusted in themselves that they were righteous and despised others. Such were the Lao-diceans who said, “We are rich and increased with goods and have need of nothing.” Such were Solomon's generation who were pure in their own eyes and not washed from their filthiness. Such too are those who though they make no pretensions of self-righteousness are yet satisfied with themselves – the careless, the worldly, the mirthful, who live without one serious thought of their souls and eternity. This physician will profit them nothing. They who value Christ are “the sick” – those who are sensible of their spiritual malady, and have a deep conviction of their guilt, depravity and helplessness. They feel pain and forebode death, and cry, “What must I do to be saved?” They loathe sin and can never be reconciled to it again. They no longer relish former pursuits and pleasures, and their cure engages all their solicitude. Coming to the Saviour they cry out at His footstool, “Heal my soul, for I have sinned.” How desirable to them now does He appear. None but Christ! None but Christ! They put themselves under His care, and follow his orders, and thankfully note the signs of returning health. “I bless God I have a little appetite for the bread of life. Perfect, O Lord, that which concerneth me. Forsake not the work of thine own hands.” – J. B.

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Scarcely can we fix upon a single passage in this wonderful book which has not afforded comfort or instruction to thousands, and been met with tears of penitential sorrow or grateful joy drawn from eyes that will weep no more. – Payson, on The Bible above all price. 674 A COMMON CRY AND A RARE PRAYER.

A COMMON CRY AND A RARE PRAYER. (Published by request.)

There be many that say, Who will show us any good? Lord, lift Thou up the light of Thy countenance upon us. – PSALM 4: 6. “There is none good but One, that is, God,” said He who “was in the beginning with God, and who was God.” This declaration means that God alone is absolutely and infinitely holy; and that He is essentially happy. His holiness and happiness are undenied; and He Himself is the Author of all contributory instruments to His pleasure and glory. The self-existent Creator alone is all sufficient in and to Himself. No creature can be so. Every holy creature's happiness is in and from God. But the sinful creature, in his

ignorance, pride and sensuality, seeks happiness in himself or in other creatures. This grievous and impudent sin is chargeable to mankind naturally, viz: “worshipping and serv- ing the creature more than the Creator, Who is God over all, blessed for ever.” They do not recognize that God can be happy without their regard; but that it is impossible that they can be happy without His favour. Men of carnal minds, seeking after happiness, in all their movements apparently say, “Who will show us any good?” But they who know that God is their soul satisfying portion, say, “Lord, lift Thou up the light of Thy countenance upon us.” Let us consider I. The common cry. And, first of all, notice, the object desired. It is “good.” Irrational creatures under the influence of their natural instincts seek that which gratifies them. An unfallen and intelligent creature looks to the source of everlasting satisfaction. But the sinner, having lost his former knowledge, wisdom and holiness, seeks happiness in a wrong direction. Under selfish impulses, and in the darkness of that unbelief which veils celestial truth and glory from his view, his affections are set solely on things seen and temporal. What is the good that he seeks? Not real happiness: although he knows it not. He desires that which is good, not in the sight of the Lord and of the godly, but in his own; and this is not good. He proceeds on the assumption that he has the right to please himself as to what is good for him. That which gratifies his unrenewed nature is good in his judgment. That it is the substance of this world which he wants is clear from the verse following the text: “Thou hast put gladness in my heart more than in the time that their corn and their wine increased.” It is not sinful to seek prosperity in lawful occupations in this world, provided that it be sought not on its own account, or chiefly; but prayerfully, with submission to the will of God, and with a disposition to do all to the glory of God. Saints in Scripture sought by prayer, and were favoured with temporal prosperity. A COMMON CRY AND A RARE PRAYER. 675 God also promised it as a great favour in several cases. But the carnally minded seek it for the sake of the indulgence of the flesh, the honour and the power which it affords. The rich fool had “much goods laid up for many years.” The rich man who lived here for himself was reminded in hell of the “good things” which he once had in this world. It is good of this kind which every natural person craves. It is that which can be shown here: “Who will show us any good” – that is, visible, present, temporary comforts and treasures. It is distinguished from “things not seen and eternal.” It is the object sought by one who chooses his occupation, residence, company, or recreations, without any concern to please God or any view to his own spiritual welfare, or that of others. The trader

of this world accommodates his principles in business, or varies them, as it may suit this end. The mariner leaves home and friends, and risks the perils of voyaging across the great oceans in pursuit of good. The soldier rushes into the conflict of the battle-field for military glory, or his country's defence or fame. The ruler in the affairs of State, ambitious of power, honour and advancement; or influenced by sincere concern for the common weal, seeks good. The student has it in view in his mental exercises and laborious researches. The traveller seeks it in his sight-seeing, acquaintance with men and places and in narrating his observations to interested listeners. The selfish person seeks it in his wanting his own will to be gratified, and thinks it not good to “look also on the things of others.” The miser seeks happiness in laying up his treasure on earth. The prodigal seeks his in squandering. The gambler seeks it in depriving others of what they have, with that “covetousness, which is idolatry.” And the vicious, seek their good in giving license to their corrupt propensities. Indeed no employment of ungodly persons can be mentioned that does not suggest the common cry of the text. But if we use the same line of thought regarding religious matters it is sadly relevant in this day. If we take a general view of modern movements in the cause of philanthropy or religion, present good seems to be the prevailing object. It seems not to matter though the Sabbath be profaned by band concerts and musical displays; or the tenth commandment be broken by raffles and other schemes; or passages of the sacred Scriptures be set to music and sung by bands of performers to people at a price charged; if the “good” be chosen of getting thereby support for the poor, or for the Church. Resting on the Lord's Day from all unnecessary work is advocated by many on the ground that it is for the good of men. And this is true, and a right argument to use. But it should not be the only one used, nor is it the chief one. It should be classed as the second, and not the first; for the principal reason for the keeping of the Sabbath is that it is the command of God; and to His honour to sanctity it. That it is for 676 A COMMON CRY AND A RARE PRAYER. the good of man's body and soul should come next to that. For the Lord Jesus declared the first commandment to be, “Thou shalt love the Lord thy God with all thy heart;” and the second, “Thou shalt love thy neighbour as thyself,” The reading of the Bible in the schools of the State is often merely pled for, because it is good for the rising generation. Now this is a right argument to use. But there is a greater which should be used with it and principally. It is, that it is to the glory of God that His Word should be recognized by the nation, and it should be read as an act of homage to Him, as well as for the good which may result from it. Many

evil things are done and defended on the ground of some good held to be connected with them. The sanctuary is often transformed into a showroom at harvest thanksgiving services for the purpose of attracting a larger attendance than usual; whilst products of the field and of the garden are exhibited to people who ought to come to worship God on His day. Would not the churches that have these shows object if the agricultural societies should propose to have their exhibition on the Lord's Day? Why should that be thought right in the church which would be wrong if done by the world? In some churches of this State that portion of the Sabbath is called “Pleasant,” during which singing men and women with musical instruments, and ministers of religion and secular speakers with sensational and political speeches entertain people at so-called “Pleasant Sunday Afternoons:” this is the good many seek. Although prayer-meetings wane in proportion to the cry for amusements, yet churches “go with the times,” in pursuit of good! Many lament the present rage for pleasure, who yet contribute to the promotion of that prophetic feature of the last days – “lovers of pleasures more than lovers of God.” The sanctuary is often transformed into a showroom, an opera, or a concert hall to gratify men with what they call good. People are wheedled into the support of religion and of the poor by devices which disclose the grievous fact that their obligations to God, the motive of His glory, and sympathy for the poor, are nothing to them compared with their overruling love of sensual delights. Who can tell how much time and money are spent in frivolous games, intemperance, theatrical performances, and ruder diversions, that good, as it is called, may be enjoyed here by poor foolish sinners on their way to “the judgment seat of Christ!” 2. Many say, Who will show us any good. All persons do by nature. And many continue to say it till they are driven away as wicked and unprofitable creatures by the Holy One, the Fountain of living waters, whom they forsook when hewing out to themselves broken cisterns that hold no water. How many “do not retain God in their knowledge!” They seldom, or never, read His holy Word; they do not hallow His Sabbaths; they do not pray to or praise Him; they do not reverence His sanctuary. But they crowd the world's market-places and A COMMON CRY AND A RARE PRAYER. 677 the halls of mirth. “All we, like sheep, have gone astray; we have turned every one to his own way.” 3. This common cry ignores the Lord as the Source of all good. “Who will show us any good?” They are not particular about the means or methods of getting it, or where it may come from, or what kind of good it is. It intimates the restlessness of sinners as wanderers from God. They invent, and call on others

to invent, schemes for trifling and temporary joys. Impatient for good – for something to gratify their carnal minds, they bid high for any pleasure. It is not holiness – not the wisdom whose ways are ways of pleasantness and whose paths are paths of peace, they desire. They know not, nor are they willing to see, that “in God's favour is life,” and that “His loving kindness is better than life.” They thirst not for God, but rather for what He forbids, or make idols of what He allows. The further He is from their thoughts the more pleasure have they. Holy angels find in Him their supreme delight. But they have no taste for angel's food. They ask this evil world for good, the enemies of God, the creatures of God, but not the Lord. To Him they say, “Depart from us; we desire not the knowledge of Thy ways.” And, 4. They never find good by this cry. They only pursue a phantom. They are like the thirsty traveller seeking water in the mirage. Their never satisfied hearts resemble the horse-leech ever crying, “Give, give,” They are like the prodigal who would fain fill himself with the husks which the swine ate, far away from his father's house with its abundant and suitable fare. Solomon tells us his experience as one who sought happiness in “any good” under the sun: – “All is vanity.” And although one should have all his means of finding good here, all the victories of Alexander the Great, and the wealth of Croesus, – still from the heart's aching void would come the never satisfied cry, “Who will show us any good?” II. A rare prayer. – The Psalmist dissents from the common cry of this world, and in his own name, and in the name of his fellow believers, turns that dissent into this prayer: “Lord, lift Thou up the light of Thy countenance upon us.” A thing may be called rare because few people possess it, or because it has an inestimable value, And in both of these respects this prayer may be called rare, Observe then 1. Few comparatively use this prayer. The ungodly in this world do not estimate the value of pure and undefiled religion according to the principle which they adopt in estimating the value of this world's produce. In this world's market the value of its goods is regulated by the extent of the demand for them; and an over abundant supply occasions lower prices. But in regard to spiritual treasure people of this world despise it more because few possess it. A lady thinks more 678 A COMMON CRY AND A RARE PRAYER. of a flower in her garden if none of her neighbours has any like it. The merchant man in our Lord's parable, valued the pearl of great price beyond all the goodly pearls which he had gathered, because he had never seen any like it, Yet the world dislikes “the narrow way.” in which the Lord's people walk, all the more because few walk in it. Yet in times when the saints have

been fewest they appear to have been the most saintly. “Many are called, but few are chosen.” “Many say, Who will show us any good?” How few comparatively now really say, “Lord, lift Thou up the light of Thy countenance upon us!” How few “declare plainly that they seek a country,” even a heavenly! 2. This prayer is incomparably excellent, It is so because, 1st, It implies a knowledge of God as the All-sufficient Portion. From all creature comforts David turns to the Creator as the Source of infinite satisfaction – the “Father of mercies” and the “God of all comfort;” from whom cometh “every good and perfect gift.” God, being all sufficient in and to Himself must be so to His people. He who can alone satisfy His own infinite capacity can surely satisfy their finite wants. Contemplate His glorious attributes; and then meditate on the unspeakable blessedness of those whose shield is His favour. To Abraham He said, “Fear not, I am thy shield, and thy exceeding great reward.” To all His people He saith, “The Lord God is a sun and shield: the Lord will give grace and glory: no good thing will He withhold from them that walk uprightly.” And the happy people whose God is the Lord say of and to Him: “In His favour is life;” “Thy loving kindness is better than life;” “Whom have I in heaven but Thee? And there is none upon earth that I desire beside Thee. My flesh and heart faileth; but God is the strength of my heart, and my portion for ever.” 2nd, – It implies a knowledge of God as reconciled in Christ. For it is only in the Lord Jesus that God's reconciled countenance can be lifted up upon us. On the cross the Redeemer suffered Himself the hiding of His Fath-er's countenance. This was the cause of His agonizing appeal: “My God, My God, why hast Thou forsaken Me?” And the cause of this turning away from Him of His Father's face was the vicarious position which He assumed our nature to occupy – that of bearing his people's sins “in His own body on the tree.” His redeemed ones here say, “All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on Him the iniquity of us all.” And in heaven they say, “Thou wast slain, and hast red-eemed us to God by Thy blood.” Sin deserves God's consuming fire. This fact makes the awakened sinner tremble. But “accepted in Christ the beloved,” the believer can say, “O Lord, I will praise Thee: Though Thou wast A COMMON CRY AND A RARE PRAYER. 679 angry with me, Thine anger is turned away, and Thou comfortedst me.” 3rd, – It is a prayer for a sense of God's favour. A man's face often reveals

his feelings regarding another. An angry man need not say he is angry, for his expression makes it clear. Jacob knew that Laban was displeased with him, because his “countenance was not toward him as it was before.” David lamented thus before the Lord, – “How long wilt Thou hide Thy face from me;” and in Psalm 80 it is said, “They perish at the rebuke of Thy countenance.” But when one is pleased his face also shows it. So the believer, knowing something of the joy of God's favour, craves for tokens of it – for a gracious persuasion of His love, to him – for the sensible comforts of His Holy Spirit. And this he does especially when sin is felt burdensome, and loathsome; when faith is dim; when temptation is strong; when afflictions are heavy; and when his labours seem not successful, He prays, “Show me a token for good;” and, “Turn us again, O Lord God of hosts, cause Thy face to shine, and we shall be saved.” 4th, – It is a prayer for fellowship with God. “Can two walk together, except they be agreed?” Enoch and Noah walked with God. “Blessed is the people that know the joyful sound: they shall walk, O Lord, in the light of Thy countenance.” The apostle John says, “If we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin.” Then will the shame of the cross be despised; His service however arduous or hazardous to the flesh be spiritually delightful; temptations be overcome; tribulations be borne patiently; sin be mortified; and holiness be advanced, “The joy of the Lord is your strength.” 5th, – It is prayer for that which nothing can take the place of. “One thing is needful,” Job felt this when he exclaimed, “O that I knew where I might find Him!” So did David as expressed in our metrical translation of Psalm 30, – “But when that Thou, most gracious God, didst hide Thy face from me, then quickly was my prosperous state turned into misery.” Also when he prayed: “O Lord my rock, be not silent to me: lest, if Thou be silent to me, I become like them that go down into the pit.” The bride, in the Song of songs, could enjoy nothing when realizing that her slothfulness had caused her Lord to leave her, till she found Him whom her soul loved, Nothing could comfort the disciples after their Lord was crucified, till He appeared to them after His resurrection. And the believer when mourning his Lord's absence refuses to be comforted; for the Lord is his light and his salvation. And 6th, – The light of God's countenance infinitely excels all the unregenerate man's good. For (1) It entails blessings that cannot be numbered. Even much earthly good may be attributed to the light of God's countenance. Prosperity and 680 A COMMON CRY AND A RARE PRAYER.

adversity both are sanctified by it; and many evils of both of these conditions are

consequently escaped. But without it all else will be worse than useless. For unsanctified possessions supply more means for sinning, and thus increase the weight of the wrath to come. Remember the prayer of Jabez: “O that Thou wouldest bless me indeed, and enlarge my coast, and that Thine hand might be with me, and that Thou wouldest keep me from evil, that it may not grieve me!” And we read that “God granted him that which he requested.” On the other hand, we find God's people acknowledging that it was good for them that they had been afflicted. But how many spiritual blessings are secured to Christians by God`s reconciled countenance! To them He says, “Ask, and ye shall receive;” “Open thy mouth wide, and I will fill it.” To them are ensured “all things pertaining to life and godliness” – “the unsearchable riches of Christ.” They are “heirs of God, and joint-heirs with Christ.” The apostle says to believers; “All things are yours; – and ye are Christ's; and Christ is God's.” (2) It sweetens earthly comforts. “The blessing of the Lord maketh rich.” Solomon who was rich wrote: “Better is a little with the fear of the Lord, than great treasure and trouble therewith.” But the light of God's countenance enhances the enjoyment of His temporal mercies. The gracious man who has no love for anything forbidden by God, has more joy in what God gives to him than all the pleasure which the worldling gets without God. The man who cannot drink even a cup of water without adoringly thanking God for it, enjoys it far more than the man who never thinks of God whilst partaking of His mercies. Truly the light of God's countenance puts a sweetness of its own into all His mercies to His chosen. (3) Its value cannot be priced. The worst position possible here is a light affliction, and but for a moment, with it; and “an exceeding and eternal weight of glory” succeeds it. Although all earthly pleasures and possessions may be taken away, yet the believer can say to His faithful God, “Thou remainest.” One may be burdened with earthly treasure, or be sick of its luxuries; but the riches of God's covenant mercy in Christ Jesus give infinite satisfaction. Their value cannot be expressed or known here. All that the believer may lose rather than forfeit the light of God's countenance is great gain to him. “Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come.” The early Christians “took joyfully the spoiling of their goods, knowing that they had in heaven a better and an enduring substance.” Has this world's merry people any “songs in the night?” Can they have joy when its comforts are no more? But the light of God's countenance so rejoiced Paul and Silas that in prison, at midnight, with their feet fast in the stocks, they sang praises to God. And it so exhilarated Habakkuk that in view of threatened general desolation, he exclaimed, “Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls, yet I will rejoice in the Lord, I will joy in the God of my salvation.” Now if in such circumstances the power of God produces a joy so triumphant, who can set a price on it? And (4) It is everlasting. This world's good will leave, or will be left by, all who have it, but the mercy of the Lord is from everlasting to everlasting unto them that fear Him.” Earthly pleasures do not continue to afford the delight which they once did; for “desire shall fail.” But the favour of God is unceasingly, yea, increas- BAPTISM.

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ingly enjoyable. The comforts of the creature fail; for the creature dies. But the light of God's countenance lasts as long as God lives. His favoured people may have here many trials; but to them is opened the fountain of the water of life freely, and they have right to “the tree of life, which is in the midst of the paradise of God;” and its fruit shall never fail. When earthly glories shall be extinguished they shall hunger no more, nor thirst any more; and, in the glorious presence of their loving and loved Lord, they shall be for ever “abundantly satisfied with the fatness of His house, and drink of the river of His pleasures.” Then shall every one of them have their gracious Lord's promise fulfilled: “The Lord shall be unto thee an everlasting light, and thy God thy glory.” Reader, is the world's cry yours? What has it profited you, or any one else; or what can it bring to you, that you serve it so zealously? Beware lest you yet may have the misery of being referred to your idols for comfort; when, finding your mistake too late you knock despairingly at the door which the Lord will shut. Now He saith, “Wherefore do ye spend money for that which is not bread, and your labour for that which satisfieth not? Hearken diligently unto Me, and eat ye that which is good, and let your soul delight itself in fatness.” Remember Cardinal Wolsey's dying remorse: “Had I served my God as faithfully as I have served my king, He would not have forsaken me in my grey hairs.” And take warning lest your bitter wail be: If I had sought the light of God's countenance as earnestly as I have sought after things which perish with the using, He would not hide His face from me, as now, and as He will for ever! But have you, by the grace of God, used the rare prayer of the text? Then live consistently with it. Keep the world beneath your feet. Be not conformed to it. Use it as not abusing it. “Love not the world, neither the things that are in the world. If any man love the world the love of the Father is not in him.” Give not the world any occasion by your conduct to suppose that you find more pleasure in it than in the Lord. Condemn its sensuousness, as Noah did by his faith. Show that you value as you should a share in the Old Testament benediction: “The Lord bless thee, and keep thee. The Lord make His face shine upon thee, and be gracious unto thee. The Lord lift up His countenance upon thee, and give thee peace.” And in the New: “The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost be with you all. Amen.” – J. S.

––––––––––––––––– BAPTISM.

As has been already indicated, the little children of God's people were members of the Old Testament Church. By God's appointment and command they were circumcized. When God graciously entered into covenant with Abraham, circumcision was appointed as a token of the covenant (Genesis 17: 11), and also was a seal of faith (Romans 4: 11). In the light of the subject now engaging attention, namely, the baptism of the infants of such as are members of the visible church, it is most instructive to observe that the rite which was both a token of the covenant and a seal of faith was administered to Isaac when he was eight days old, and thereafter, at the same early age, to the infant children of God's people throughout the generations. If the little children were capable of membership in the Old Testament Church and did by the express command of God receive the sign of membership (Genesis 17: 10) have they ceased to be capable of membership? If the sign, which is baptism under the

New Dis- 682 BAPTISM.

pensation, be denied them, it follows that those who deny it to them, as Baptists do, must regard them as being out of membership and, by implication, incapable of it. If they are incapable of membership in the world visible, they must be incapable of membership in the Church invisible. If they are unfit for the Church below, they cannot be fit for the church above. But has not the Lord Jesus said, “Suffer little children to come unto Me, and forbid them not, for of such is the kingdom of heaven?” And do not his followers heartily subscribe to the view which is so beautifully expressed in the lines – “Around the throne of God in heaven Thousands of children stand: Children whose sins are all forgiven – A holy happy band?” Those who, by denying little children the sign of membership, regard and treat them as outside the visible Church of Jesus Christ should produce Scriptural authority for the position, if they have any. Presbyterians, Protestant Episcopalians, Congregationalists, and Methodists, who constitute about nine out of every ten of those who profess to believe on and follow Christ, regard infant baptism as Scriptural. And they would like Baptists to answer such questions as these – When were the infant children of God's people put out of the membership of the visible Church? By who's authority and power were they put out? God gave commandment that their standing should be recognised, gave order that they should receive the sign of membership! When did he revoke that commandment and cancel that order? Where is the record of the expulsion of the children from the membership of the Church? Let us have chapter and verse? And why were they expelled? Suppose a farmer to enter into a covenant with his landlord. The covenant agreement is embodied in what is popularly spoken of as a forever lease. In due time the farmer dies, and is gathered to his people. His death does not annul or set aside the lease. His son who succeeds him does not need to go to the landlord and ask for terms. His proprietory rights are secured under the lease which his father arranged and to which he subscribed. In like manner the covenant which God graciously made with Abraham is a forever covenant (Genesis 17: 13), and embraced Abraham's seed. All who are Christ's are Abraham's seed: “If ye be Christ's then are ye Abraham's seed, and heirs according to promise” (Galatians 3: 29). The rights and privileges of the children are conserved under the covenant. They are members of the visible Church still. God has not put them out of membership. Baptists cannot put them out. Being members of the visible Church they are entitled to the sign of membership. Baptists haven't a particle of Scriptural warrant for denying them the sign. Neither have they a particle of Scriptural authority for calling in question the action of those who administer to them the sign. Unable to prove a solitary case of baptism by immersion from the Word of God, and unable to bring forth any evidence of the expulsion of the children of God's people from the membership of the visible Church, their claim to be called “Baptists,” as if they had a monopoly of truth on the subject, is simply absurd and ridiculous. One or two other points may be briefly referred to. They have a very distinct bearing on the controversy regarding the subjects of baptism. In the New Testament we have an inspired history of the Christian Church for forty or

fifty years after Pentecost. Is it not a very remarkable thing that we never read in the New Testament of the children of those who professed to be Christ's disciples being left to grow up BAPTISM. 683

unbaptized, and thereafter baptized as adults? Christian parents were never instructed, so far as the record goes, to prepare their children to be baptized. It was not laid upon them as a part of their duty to endeavour to get their children to think about baptism, and to submit to it when they thought themselves spiritually ready! How are these things to be explain- ed? The only conclusion that can be entertained is that their children were baptized as infants. When Gentile parents sought admission to the Jewish fold, asked to be “made nigh,” they brought their children along with them; parents and children were baptized together. Jewish parents who accepted Christ would be most anxious to know what was to become of their children. Peter at Pentecost made pointed reference to that. He told his hearers, told them, be it noted, when he spoke on the subject of baptism, that the promise embraced the children. “For the promise is unto you and to your children.” (Acts 2: 39). Baptists are most inconsistent. When they find a man who professes to believe in Christ, they are most anxious to have him dipped, especially if he belongs to another denomination. But all who profess to believe do not really believe. Even among the Baptists there are some who profess to be converted whose lives prove that they are not Christians. Should one of these false professors afterwards become a real Christian they would not dip him again. So that all their talk about “believer baptism” does not mean very much. For if they honestly think that “believer baptism” is the only real baptism, that faith is indispensable in order to Christian baptism, they should re-baptize the false professor when he becomes truly converted. Otherwise they give away their case and abandon their position. There is only one baptism with water: “One Lord, one faith, one baptism” (Ephesians 4: 5). If there is only one baptism, and if that baptism is observed in accordance with God's revealed will, with water, in the name of Father, Son and Holy Ghost, and if the children of the members of the visible Church are baptized in faith and in full confidence that their baptism is in harmony with the teachings of God's Word, on what authority do baptists proceed when they re-baptize them? They would not re-baptize a hypocrite among themselves should he afterwards become a sincere Christian, yet they compass sea and land in order to re-baptize those who were baptized in infancy! They have no Scriptural authority for so doing. Their real reason is that they may add to their numbers by robbing other denominations. “Believer baptism” is an expression used for proselytising purposes. To the question, Who should be baptized? the answer is – (1) Those who have grown up unbaptised, as, for example, in heathen lands, on profession of their faith in Christ; (2) whole families, as in Apostolic times and today in mission fields; and (3) the infants of such as are members of the visible Church. Baptism is a sacrament which a person may receive and yet derive no benefit. Simon the Sorcerer was baptized (Acts 8: 13). His baptism did him no good, for his heart was not right in the sight of God. Ritualists attach far greater importance to the Lord's

Supper than the Scriptures warrant, calling it “the queen of mysteries.” And Baptists do the same in regard to baptism. No sacrament can take the place of Christ.. Baptism is not indispensable in order to salvation. The penitent thief was not baptized. There is a washing which is absolutely essential: “If I wash thee not thou hast no part with Me.” And there is a baptism which Christ gives, the baptism with the Holy Ghost, which all, believing in Christ, should most earnestly seek. A. P. in The Christian Banner. 684 TELLING JESUS.

“TELLING JESUS” “Things always seem to go smoothly with you,” said a complaining disciple to Mr. F––––––: “I never hear you make any complaints.” “I have found out an effectual way of guarding against that fault,” said Mr. F–––––. One day, on reading the Bible, I came across this passage in Mark 6: 30; “The apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.” It occurred to me that when I had any trouble, before I told anyone, I should first tell Jesus; and I found on trial that, if I told Him first, I seldom had occasion to tell anyone else. I often found the burden entirely removed while in the act of telling Him about it; and trouble which has its burden removed, is no longer trouble.” “We ought to pray for deliverance from our trials, but Jesus needs no information respecting them: He is omniscient and omnipotent, and has no need that anything be told Him.” “That is true; yet He listened with complacency and kindness while His disciples 'told Him all things,' In His sympathizing condescension, He permits us to repeat to Him our troubles and our joys. Though He knows them all, He listens to them with interest just as a tender father listens to the narrative of his child, though it conveys no information; and he has connected great blessings with this exercise of filial confidence. It lessens sorrows, doubles joys, and increases faith. The more assiduously we cultivate this intimate intercourse with the Saviour, the greater will be our happiness, and the more rapid our progress towards heaven. If we would make it a rule to go to Jesus every night and tell Him all the events of the day, all that we have purposed and felt, and said and done and suffered, would it not have a great influence on our conduct during the day? It certainly would; the thought that we would have to tell Jesus about it, would restrain us from many an unbecoming act. We could not wilfully indulge in sin, – in that which caused the agonies of the garden and the cross, – if we were to make our daily deeds and words the subject of our conversation with Him before committing ourselves to slumber. “It seems to me, that for me to tell Him all my experience would be occupying His attention with trifles: I should have nothing but sin and folly to relate.” “Nothing is a trifle which tells upon our eternity, and the way to get a right view of anything is to speak of it before Him. Depend upon it, my brother, if you will go to Jesus every night, and tell Him all things that have occurred during the day, it will speedily lift you above the world; it will do much towards making the will of Christ your guiding, governing principle; it will enable you to bear your cross without repining; it will make you in mind and temper like Him with whom you hold this intimate union.” O, that all Christians were in the habit of closing the day by going to Jesus, and telling Him all things that they have done and omitted to do during the day!

–––––––––––––––––––– HOW TO GET QUICKLY OUT OF PURGATORY.

A Roman Catholic lady named Daly, of Southampton, who died recently, left – so the “Tablet” tells us – no less than £2,750 to pay for Masses for her own soul. Who can say that money will not buy many spiritual privileges in the Church of Rome? If Mrs. Daly had died a pauper, however holy she may have been, the priests would have left her soul without relief, roasting in the flames of Purgatory, perhaps until the Judgment Day before they would have offered a special Mass for her which had not been paid for in hard cash. FREE PRESBYTERIAN INTELLIGENCE. 685

How easily may those Romanists who have money enter into the Kingdom of Heaven out of Purgatory, by means of Masses! A Romanist dying in poverty must bitterly feel what an awful thing it is for one of his religion to die poor. Mrs. Daly's £2,750 will pay for a great many Masses, but what the market value of each Mass is I cannot tell. I know that Roman Catholic controversialists sometimes say that Masses are not sold; yet they cannot deny that unless they are paid for they will not be offered. WALTER WALSH in English Churchman.

═════════════════════════════ FREE PRESBYTERIAN INTELLIGENCE.

––––––––––––––––––––––––––––––––––––––––––––––––– VICTORIA.

GEELONG. – The communion will (D.V.) be observed here on 3rd February. Student. – Mr. Allan Neil McLennan, a young man who joined the Church at Camperdown last June, has been at the Geelong College during the latter half of this year, and is credited by the principal with the foremost place in his class, and secured a special prize at this month's demonstration. He began his theological course at the Geelong manse some time since. He who desires the office of a bishop, or presbyter, according to the apostle, desires a good work. It will be the prayer of our devout Free Church readers that the Lord will make our young student a “polished shaft” (Isa. 49: 2.). Deaths. – Several members and adherents have passed away since our last issue. One whose death is noticed in this paragraph died in the earlier part of the year, but particulars were not received till now, and now from her former minister. It may be well to take this opportunity to mention that there have been friends who expected a notice in this magazine of the death of their relatives, but did not furnish the editor with any information; and in some cases the event has not been known to him till rather late to notify it, and then no particulars were sent. Mrs. Morrison, widow of the late Mr. Donald Morrison, died at her residence, Portland, on 1st March, aged 80. She was an intelligent and experienced Christian. She was awakened in her young days in her native Island of Harris, under the ministry of the Rev. Dr. McDonald (“the Apostle of the North”); and lived a consistent Christian life ever since. When in “the swellings of Jordan,” she sang in Gaelic the last verse of Peter Grant's poem, entitled, “La a Bhreithcanais,” of which the following is an English rendering:– “See the gladness abounding; songs of praise are resounding; Angel voices are ringing; Home the Bride they are bringing;

She is brought to the Chamber, where His glory is dwelling! O to be of that number, their train who are swelling!” – By the death of Mr. Donald McNaughton on 7th Oct. the Hamilton congregation has lost one who was connected with it since its formation in 1869. His son, Dr. John McNaughton, is practising in West Australia, and a daughter. Miss Josephine McNaughton M.A., is a teacher in a school in this State. Mr. John McInnes died at “Inverness,” Macarthur, on 29th Sept. His mother writes: “My dear son John passed away peacefully and trustfully in the Lord Jesus in the 40th year of his age. Two days before he died he wanted us to read to him 2 Cor. 5, John 11, and Psalm 23. While reading these chapters I will never forget how beautiful he looked – he looked just as if he were entering the very gates of heaven. It was his wish to go. He said, “It is better to be with Christ than to be here.” He was sensible to the 686 FREE PRESBYTERIAN INTELLIGENCE.

end. The parting was very hard; but my loss is his gain. I have lost a good son. He lived so as to be missed. It was a comfort to be with him all through.” Seven sisters and three brothers were around his death bed. His youngest brother arrived from Queensland 4 days after the funeral, owing to a delayed telegram. The burial was on the day of Branxholme communion thanksgiving. – On Oct. 11th. Mrs. Margaret McLennan, Ailsa, died, aged 80. She retained her faculties to the last, and left behind her a testimony of love to the truth and to the good old ways traversed by the “great cloud of witnesses,” which is a comfort as it is a stimulus to the respected sons who survive her. She was a devout and intelligent member of the Wimmera congregation. – Miss Ann McLean died at Camp Creek, Branxholme, on 30th Oct., aged 82. She was going about as usual till the second day before her death. She was strongly attached to the Free Church. Her bereaved brother writes: “She was a firm believer in the Lord,” – On 27th Dec. Mr. James Paterson, a Geelong adherent, passed away, aged 81, after some years of feeble health, from heart disease. – And on 28th Dec. a young Geelong adherent, Miss May Rosa, departed, aged 20, having suffered from decline for nearly 9 months. Till within about 3 days of the end, only an assent was given to the things which were spoken of regarding salvation. But there appeared then a very noticeable change. Naturally amiable, she had been a favourite, and was much attached to the Free Church. Her last days were marked with earnest expressions of her faith in the Saviour; her longing to depart and to be with Him, and of her great concern for all her family circle, whom she called repeatedly to her bed-side, and besought to follow her to heaven. She declared that only in Christ could any be saved; but that this world was not worth living for, and gave a precious testimony to her hope in the Saviour, which comforts her parents, brothers, and sisters and friends. She said with emphasis, though very weak, “How wonderful is the Lord's goodness to me, when I did not seek Him before!” O that young people would “remember their Creator in the days of their youth!” When a view of the need of the Saviour and of the preciousness of that Saviour is from the Holy Spirit, the things of God are valued and loved, as this world is not.

NEW SOUTH WALES. Obituary Notes. – Mr. Hugh MacPherson died at his father's residence, “Strontian Park,” Narrandera, on the 11th August, after a long illness. His father, Mr. Allan MacPherson, is one of the oldest elders in the Free Church. – Mr. John McLennan died suddenly in the field at Yarras, Upper Hastings, on the 24th August, at the age of 78. He was a member for many

years of the Hastings congregation, and took a deep and practical interest in the welfare of the Free Church. He was very liberal towards all its funds. Last year he gave £21 for the students' Fund. He was also known to send money privately to persons in necessitous circumstances. – Miss Christina Sutherland departed this life at the age of 92 years and 10 months, at her residence, Redfern, on the 5th of October. She was one of the oldest members of St. George's, and in her active years a diligent worker in connection with it. – The Maclean congregation has also been deprived of a number of its friends. A correspondent writes: – Our Church has recently suffered loss by the removal of Mrs. Munro, of “The Poplars,” Woodford Island. She commanded the respect of all who knew her by her consistent Christian life. For many years a prayer meeting was held in her house and she was delighted to entertain God's people. It was a privilege to visit her on her death-bed. – “Two days later, another greatly beloved and esteemed widow was taken from us, Mrs. John Nicholson, of Harwood. She, too, was a beautiful example as a wife, mother, and friend. Her life was a comment on 1 Cor. 13: 5. Another breach was made in our ranks the same FREE PRESBYTERIAN INTELLIGENCE. 687

week by the death of Mr. Finlay Cameron, of Palmer's Channel, the result of an accident. He has left a widow and large family. Great sympathy is felt for all the mourners.” – Mr. Duncan McLean departed this life at the age of 48, after a long illness. He was the son of Mr. Donald McLean (elder in St. George's Church). In his young days he was a Divinity student, but ultimately chose mercantile life, in which he achieved great success, by his close application to business, tact, honour, and integrity. – The congregations on the Manning and at Raymond Terrace were also deprived of useful members – the former by the death of Mr. Middlemiss, who occupied for many years the position of senior deacon and congregational treasurer, and the latter through the death of Mr. Magnus Cromarty, at his residence, Anna Bay, at the age of 79 years. A friend writes of him: – “The Bible occupied the place of honour in his house. When in the swellings of Jordan, he said, God was with me as a young man, and He will not leave me now.” What need to pray, Help, Lord; for the Godly man ceaseth; for the faithful fail from among the children of men. – N. S. W. F. C. Magazine.

––––––––––––––––––––––––––– NOTES ON “PRESBYTERIAN” MATTERS.

Election of a new Professor. – The Victorian Presbyterian Church recently narrowly escaped having as a successor to the late Professor McDonald, Dr. Ferries, of the Established Church of Scotland, who is evidently a believer in the theory of the atonement known as the moral view, which repudiates the vicarious sacrifice of Christ. – the doctrine that Christ offered Himself in the stead of saved sinners, and thus reconciled God to them by satisfying Divine justice for them – that in the apostles words (Gal. 3: 13.) “Christ hath redeemed us from the curse of the law, being made a curse for us.” For Dr. Ferries has lately in a published work declared that God “did not need to be reconciled to men.” Yet the teacher of this doctrine so contrary to that of the Word of God, and that generally accepted in the Christian Church, received 85 votes, the same number as the more orthodox Rev. D. Cairns. The moderator having declined the responsibility of giving his casting vote, called on the Assembly on a day following to vote over again, when it was complained that some of Dr. Ferries' supporters were not present, and the more orthodox minister was chosen by a majority. The contest brought out the fact that in the Presbyterian Church in this State as in others, the Church allows most conflicting views even on this vital matter of the nature of

the atonement of the Redeemer as well as of that of the inspiration and authority of Scripture; and that by the half of the members of her supreme court a minister who holds that Christ's death was not the procuring cause of peace with God as a sacrifice for sin is acceptable as a teacher of her students. The Presbyterian “Messenger” on the “iniquity” of the House of Lord's decision. – The act of the Commissioners in giving to the renegade United Free Church all the colleges belonging to the Free Church of Scotland, not only is gratifying to the Unionist Presbyterians; but their organ has taken the opportunity again to call the famous decision of the highest legal court of the nation an “iniquity;” because it declared that the true Free Church was entitled to the property founded for the maintenance of the principles of that Church. Scarcely a lawyer can be found who condemns that decision from the point of view of the law which regulates trust property. Why should it be held to be iniquitous to say that those who withdrew from the distinctive position of the Free Church and therefore became disqualified to serve it, should be declared by their own acts no longer trustees of the property which they were using to maintain their changed position. But there is something else to be 688 FREE PRESBYTERIAN INTELLIGENCE.

said, The Messenger did not say that it was an iniquity, or even an inequity, when the United Free Church, after the union in 1900, moved the law to dispossess the faithful minority of the property held by them. This brought the case before the civil court, for which the Unionist party was responsible. The Unionists blame the the Free Church for going to law; but they dragged the Free Church to law, by summoning them to leave their churches and manses. The Free Church were defendant appellants, and were obliged to answer the summonses of the Unionists, if they should hold any of the property legally. Since they gained a great victory, in the Providence of God, the defeated Unionists gird at their successful opponents and at the highest court of justice, which only gave a decision in harmony with precedents of a past century. But the Messenger seems to think that justice has not been done because so many were sufferers under that decision. It appears to hold that the civil court should be sentimental and not judicial. How would this suit the commercial world! The Messenger should apply its condemnation to the unscriptural views and practices so sadly covered by that indifference to God's revealed truth, which is at the root of modern unionism.

–––––––––––––––––––– THE EXECUTIVE COMMITTEE.

The Scottish Churches Commission have issued a memorandum, indicating their allocation of the more important properties which were the subject of dispute between the United Free Church and the Free Church, and were by the decision of the House of Lords declared to be the property of the Free Church. The leading points in the memorandum are: – 1. While the Commissioners do not make any compulsory regulation for joint occupancy of a church (where that is possible), they commend highly “The Christian charity” which has effected such an arrangement. 2. It is declared that the United Free Church are entitled to the churches in Dumbarton, but approval is expressed of a proposed United Free Church offer of £1,400 towards Free Church accommodation there. 3. To the three churches in Glasgow already allocated to the Free Church, it is proposed to add

other two by the United Free Church. 4. The heritable properties of the Training Colleges in Edinburgh, Glasgow, and Aberdeen will be allocated to the United Free Church. 5. No decision will be come to in connection with the allocation of the Sustentation, Aged and Infirm Ministers', Home Mission, and Highlands and Islands Funds until the church buildings have been disposed of. 6. The United Free Church are given the heritable property and funds of missions in India, Afri-ca, and Arabia; also the Colonial Churches, the Continental Fund, and the Jews Conversion Fund. 7. “Ample reservation” of funds has been made for foreign mission work undertaken by the Free Church. 8. To the United Free Church have been allocated the Assembly Hall, the New College, the Rainy Hall, and the Free High Church. 9. The Free Church are to be given the existing Church offices with the buildings in Milne Court, and a capital sum of £3000 for the fitting up of the offices for the College and other purposes of the Free Church. 10. £3000 is fixed as the sum necessary annually for the maintenance of the Free Church College; it is left to the United Free Church to submit a scheme whereby this may be secured. FREE PRESBYTERIAN INTELLIGENCE. 689 11. The library on the Mound is to be vested in the United Free Church, but it is to be placed under control of both Churches under a joint committee. 12. Legacies and bequests generally are to be allocated in the same way as the congregational property. Following up the principles laid down in the document issued in the preceding week, the Commission, on Tuesday, 23rd October, issued a further instalment of allocations of the congregational property. The Commissioners state that while orders of allocation will be pronoun- ced with entry as at 28th November, they trust that parties will make such mutual arrangements, so far as concerns manses, as will minimise inconvenience to individuals.

–––––––––––––––––––– IN FAVOUR OF THE FREE CHURCH.

The following is a list of cases in which orders of allocation will be pronounced in fav- our of the Free Church. Presbytery of Hamilton – Coatbridge – West. Presbytery of Glasgow – Glasgow – Campbell St. (Blackfriars); Cranstonhill. Presbytery of Inveraray – Kilmartin – Lochgilphead, Tarbert. Presbytery of Islay – Portnahaven. Presbytery of Lorn – Glenorchy. Presbytery of Mull – Ross and Brolas, Tobermory. Presbytery of Dundee – Dundee – Wellgate, (St. Stephens). Presbytery of Nairn – Cawdor. Presbytery of Tain – Fearn, Kilinuir – Easter, Kincardine, Rosskeen, Tarbat. Presbytery of Dornoch – Helmsdale, Kildonan, Rogart, Rosehall. Presbytery of Tongue – Eddrachillis. Strathy and Halladale. Presbytery of Caithness – Berriedalle Bower. Bruan, Reiss, Latheron, Olrig, Reay. Presbytery of Abertarff – Arisaig, Kilmonivaig. Presbytery of Skye – Kilmuir.

The cases of Lochgilphead and Olrig, which were included in the list published in

January last, have since been the subject of further procedure, and are therefore repealed in this list. It should be mentioned that the January list above referred to contained the list of cases which were not challenged by the U.F. Church on any ground. Among churches allocated to the U.F. Church are the following, which have for some time been in the possession of the Free Church, under Interim Interdict proceedings. St. Columbia's, Edinburgh; Nairn; Alness; Fort William; Dumbarton; Dudhope, Dundee; and West Kilbride, Ayrshire. In the following cases in which the congregational property has been divided, the Free Church has little ground to feel dissatisfied. In one or two instances such as Kilmorack it would have been gratifying had the decision been reversed, but taken all over the results in the Northern Presbyteries are fully as was anticipated. Our esteemed friends in Strathpeffer have got their church and manse and that is all they ever asked. They have had much to endure, and their period of aggravating suspense is now at an end. The allocations are: – Presbytery of Inveraray – North Knapdale – Church and Manse at Tayvallich to the Free Church, and Mission Church at Bellanoch to the U.F. Church. Presbytery of Lorn – Kilninver – Church at Kilninver to the Free Church, and Church 690 FREE PRESBYTERIAN INTELLIGENCE.

and Manse at Kilmelfort to the U. F. Church. Presbytery of Abernethy – Alvie – Church and Manse at Alvie to the Free Church, and Church and Manse at Rothiemurchus to the U. F. Church. Presbytery of Inverness – Strathglass – Church and Manse at Fasnakyle to the Free Church, and the Church at Struy to the U.F. Church. Presbytery of Dingwall – Kilmorack – Balblair Church to the Free Church and Beauly Church and Manse to the U.F. Church. Strathpeffer Church and Manse to the Free Church, and the Meeting House at Strathpeffer to the U.F. Church. Presbytery of Caithness – Wick – Proceeds of sale of old Free Church to the Free Church. Presbytery of Lochcarron – Applecross – Meeting House at Fearnmore to the Free Church, and Church and Manse at Camasterrach to the U.F Church. Presbytery of Uist – Barra – Hall at Castlebay and House at Craigstone to the Free Church, and Mission House and Church at Northbay to the U.F. Church. In the case of Alvie the beneficial interest to the Ross MacKenzie Memorial Fund referring to Alvie and Rothiemurchus will be divided equally between the Free and United Free Churches and the bequest of the late Mr. William Robertson of Kincraig will be allocated to the Free Church. In the case of Strathglass the bequest of the late Rev. John Fraser of Kiltarlity will be allocated to the Free Church. In the case of Barra the endowment held for that congregation will be allocated to the Free Church. The congregational buildings in all cases included in this list will be held and occupied in accordance with the above allocation as from 28th November, 1906. Where the buildings are not presently occupied by congregations of the Church found entitled to allocation, they shall be made available from and after the said date for occupation by that Church. By way of comment on the foregoing we notice that Lord Overtoun has informed an interviewer that the £1,400 handed over to the Free Church to provide accommodation in Dumbarton is the price realised for Free Church property sold by the U.F. Church in Dumbarton.

It is not a donation from Lord Overtoun and Colonel Denny or from the congregations which they represent; it is money belonging to the Free Church, like the proceeds of the sale of the old Free Church in Wick which have also been allocated to the Free Church by the Executive Commission. – F.C. Monthly Record.

–––––––––––––––––– THE U.F.C. INACCURACIES.

––––––––––– [TO THE EDITOR OF THE “NORTHERN CHRONICLE”]

Free Manse, Creich, 24/10/06. Sutherlandshire, October, 22, 1906. SIR, – In looking over the pages of the Missionary Record of the U.F.C. for October, one finds not only that the position of the Free Church is invariably misrepresented – there being the usual suppressio veri – but that statements absolutely contrary to the truth are made. From all the U.F.C. pulpits in Scotland a Statement signed by Robert Rainy, Charles Gordon, and Alexander Lee, is authorised to be read, in which the following astounding paragraph appears: – “As regards the question of church building it is proper to emphasize the fact that there has not been yet one single church or manse erected by the United Free Church in any part of the Highlands or Islands as the result of the judgment of the House of Lords in 1904, or of the Union of 1900.” FREE PRESBYTERIAN INTELLIGENCE. 691 That any minister or probationer could stand in a pulpit and have so little regard for truth as to read this statement in view of the fact that there are churches, which cost hundreds of pounds, built since the Union, at Lairg, Bonar-Bridge, Resolis, Muir of Ord, Tomatin, Lochcarron, Whiting Bay, Snizort, Skye, besides others built since 1904 in Lewis and in Caithness, indicates a state of religious life and morality which is hardly conceivable in Scotland; and yet it is asserted on the same page that “In so far as enlightened and forceful and spiritual religion is concerned the hope of the Highlands remains chiefly connected with the United Free Church.” There is a strong feeling among many in the U.F.C. congregations, to whom the appeal for a liberal collection for the Highlands and Islands is made, that buildings should not be erected in places where they have few or no people. To state that the money of generous donors in the south is used for erecting a church at a cost of a few hundred pounds in a place like Lairg, where there is not a single U.F.C. member, would not produce such response as to give imaginative descriptions of the “trials,” “sorrow,” “courage,” and “devotion,” of the U.F.C. ministers, some of whom have stated that they entered the Union not because they were satisfied with it, but to escape the hardships which they anticipated they would have to endure if they were to remain in the Free Church. In the same number of the U.F. Record there is a letter from the Rev. R. S. Simpson, the High Church, Edinburgh, where he gives the impressions of the country congregations in the Lewis. In advocating the building of new churches in that island, he says, “It must be remembered also that the townships are crowded, even congested. One of our ministers has under his care a district with about four thousand people in it. Another a district with over two thousand people in it. There cannot therefore arise the question of overchurching.” Will Mr. Simpson give the names of the ministers and the districts, and also his authority for the information? A cursory perusal of the schedule submitted to the Elgin Commission will dis-allusion him. At most, even with the usual exaggeration of numbers, a few hundreds only are claimed for U.F. congregations where Mr. Simpson finds thousands. I am astonished to read such a letter from his pen; and can only account for it by thinking

that he was grossly misled; or that the stormy minch or the murky Lewis atmosphere upset his arithmetical acumen. I hope he will verify his statement, and have the courage to give his “impressions” revised and more in harmony with facts, – I am, yours, etc., – NORMAN CAMPBELL.

–––––––––––––––– THE FREE CHURCH IN SOUTH AFRICA .

24/10/06. –––––– The following is an excerpt of letter which has been received by the General Secretary of the Free Church, from a leading minister in South Africa: – “I beg to own the receipt of yours of 17th August, for which I thank you. In my personal opinion, based on public opinion of the Free Church congregations in Cape Colony – I had in August last toured through all Free Church people in Cape Colony – I found out that they would be all greatly satisfied and edified if you would send a delegate. As I stated in my letter to Rev. J. K. Cameron, of Brodick, Arran, in 1904, that the Free Church people of this country had nothing to do with the United Free Church, I still maintain this minute that, were your delegate to start immediately to survey, he would find out that those who had gone to the U.F.C. were not an eighth to those who remained in the Free Church. Revs. Messrs Smith and McNaughton of the U.F.C. lately toured through Cape Colony. What reports they sent to Scotland I know not; but this I precisely and accurately know that the Free Church congregations did not even go to listen to them; in so much so, that in Somerville only six went to listen to Rev. 692 FREE PRESBYTERIAN INTELLIGENCE.

Mr. Smith. They are reported to have said – “That these twenty four ministers shall never set their feet on South African soil. They are old men and poor. We are rich. They (24) never did anything for the missions even before the Union. The missionaries who are the devotees of the United Free Church have found a text on this. Your delay to come or to send one at once shall greatly weaken the strength of your followers. I greatly, heartily, painfully, and humbly beseech you to come to the spot and examine for yourselves. It is very very strange and marvellous in our eyes that missionaries who were in September, 1889, followers of the Free Church; should today speak badly against her. If the Commission have allocated the Churches in this country to the U.F.C., as I presume, this will greatly disappoint. At the same time, they shall worship in tents, rather than go back to the U.F.C. I again earnestly request you, for the sake of your people, and the interests of the Free Church, to come to the spot.”

–––––––––––––––––––– SCOTTISH NOTES.

The Law Committee of the Free Church have, through their agents, Messrs. Simpson and Marwick, W. S., addressed a memorandum to the Church Commissioners in reference to their recent reports on the allocation of congregational and other property. It is understood that the object of the memorandum is to suggest that before finality is given to the findings of the Commissioners the views of the Free Church on certain points should be considered. The document, it is stated, is not in the nature of a “protest” or “remonstrance;” what it contains, if definite in statement, is temperate in tone. At the outset, reference is made to congregational property, and without discussing the proposed findings of the Commission, the Law Committee put before the Commissioners the view that the Free Church takes of the report on this subject. Then the Commissioners are informed what the Law Committee regard as the true nature of the two instances cited in the Commissioners' report, in which a “conciliatory course” taken by the United Free Church is cited as an example to be

followed. As to the Glasgow case, it is pointed out that it is of no value; and in regard to Dumbarton, the Law Committee desire that the matter should be dealt with as between the two Churches, and not in reference to what any individuals may propose to do. In the matter of the College and Assembly Hall, the Law Committee state the view of the Free Church, which is against the proposed allocation of the buildings to the United Free Church; and they specially ask the Commissioners to reconsider their decision on the Library question. The Law Committee it is understood, submit, with all deference, the view that the method proposed by the Commission to get over the Library difficulty is unworkable. These and other modifications on the report are asked – it being suggested that the Commission have overlooked one of their instructions – viz., to have regard to the needs and future developments of the Free Church. There are fifteen United Free Churches in Leith, but contrary to expectation – which, it is said, the Leith United Frees shared – the Commissioners have not allocated any church building to the Free Church, though there is in the burgh a congregation – the Free South Leith Church – meeting in Smith Hall, Duke Street, with a settled pastor (the Rev. James Watson), 14 elders, a large membership, to which 49 names were added at the last communion, a Sunday school, and other agencies. In the circumstances the minister, kirk-session, and congregation of Free South Leith Church have, it is understood, sent a memorial to the Commissioners urging a reconsideration of the terms of their allocation of Leith congregational property. Leith being a separate burghal community, it is claimed FREE PRESBYTERIAN INTELLIGENCE. 693

that this is one of the cases in which the Commissioners have powers to make special arrangements by which one out of several buildings in the same neighbourhood may be set apart for the Free Church when there is, as it is claimed there is here, a substantial congregation. This principle has been given effect to in Dundee, and it is asked that the Commissioners should recognize it in the case of Leith. Unless this is done, it is pointed out that there will be no church building available for members of the Free Church in Leith. – English Churchman, 8th November.

––––––––––––––––––––– THE FREE CHURCH OF SCOTLAND.

SIR, – It may, perhaps, interest your English readers to know something of the treatment which at the present moment, is being meted out to the Free Church in Scotland – the Church which, in 1904, was declared by the highest Court in the land to be the Free Church, and, therefore, entitled to all the money and buildings belonging to that body. The Commissioners were enjoined by Parliament to make full provision for the Free Church, and to leave it the property wherever it could make use of it. I take Edinburgh as being most interesting to your English readers. There the Free Church consists of five congregations, and has at present in its possession the Theological College and three churches. The Free Church has a full staff of professors for the College, and thirty students. In spite of this it has early next year to vacate the New College; not for another of the colleges, which are to be given to the United Frees, but for the Free Church offices. For the upkeep of these offices, instead of having a lump sum given over to it, the Free Church is to have £3,000 doled out annually! The Free Church is in possession of only three out of some fifty churches. held by the

United Frees. Two of these churches no shadow of a claim could be made on, one of these churches belonging to the Free Presbyterians, and only last year asked to be admitted into the Free Church. In the other case the minister refused to enter the Union, all his congregation remaining with him. The history of the third church is a very good example of what has happened in several places. This church was built in 1843, the date when the Free Church was first formed, and although a small church stands in a very central position. I may mention that the other two churches are not in good positions. The minister of this church joined the Union, taking with him most of the congregation. The remnant, who adhered to the Free Church, asked their former minister for the use of the hall to worship in. This was refused them for four years. Until the decision of the House of Lords this congregation had to hire halls, for which in all they paid £200. Two years ago they at last got a minister, and at the order of the Court of Session obtained possession of the church. The congregation now number 605, about six times more than it did in 1900. Yet because it had not the required third in 1900 the property is being given over to the U.F. body. I may mention that if the statistics had been taken now instead of in 1900, when all the Frees knew not where to turn, the allocations in several instances, this included, would have been quite otherwise. In the meantime the evicted congregation has again to hire a hall until another church is built for them (in a very inconvenient locality). Scarce a stone's throw from the church claimed by the Frees there is a church in the possession of the other body half empty! I have heard no word of any provision being made 694 FREE PRESBYTERIAN INTELLIGENCE.

for the other two congregations, which for the past six years have hired halls. – A. M. CADELL, in English Churchman.

––––––––––––––––– The EARL OF ELGIN'S Commission on the Scottish Churches have, during the week, issued several awards affecting the disposal of ecclesiastical, collegiate, and other buildings. In their allocation of churches, 203 are given to the United Free Church and thirty-six to the Free Church, while in ten cases the Congregational property has been apportioned between the two parties. A number of Churches of which the Free Church got possession by interdict on the strength of the decision of the House of Lords have been transferred by the COMMISSIONERS to the United Free Church. We cannot but think that, on the whole, the claims of the bona fide Free Church of Scotland have not met with that generous consideration which they merited. This, however, is left to the stalwart remnant of Scottish Free Churchmen, that they have stood true to the pure Faith of their forefathers, though it has entailed on them “the spoiling of their goods.” – English Churchman.

–––––––––––––––– The “Scotsman,” in a leading article on the recent farewell address of Principal Rainy to the students of New College (United Free Church), Edinburgh, said: “The gall of bitterness, the obstacles to early settlement with brethren whom the law has found to be in the right – not to speak of ultimate co-operation and union among the Scottish Churches – are to be found in part in the United Free Church itself, and even in its Central Offices.”

–––––––––––––––––––––––––

FREE CHURCH COMMISSION. The Commission of the Free Church met in the Assembly Hall, Edinburgh, on 21st Nov., Professor Bannatyne presiding. Professor Kennedy Cameron reported that the Sustentation Fund for eleven months showed an increase of £864 2s 4d. This, he said, was specially gratifying when it was considered that the increase had been a very steady one from the Union onwards. (Applause). A committee was appointed to deal with a dispute at Carloway in the Lewis and to report to the March Commission. Mr. Hay Thorburn submitted the report of the Law and Advisory Committee. He spoke of the difference of the position from that which existed in 1900, when they were cut off without the proverbial shilling, or from the day when they were offered a bribe of £50,000 to part with the inheritance of their fathers. The report stated that the Committee had made representations to the Church Commission pointing out practical objections to the joint use of the library in the buildings on the Mound, and suggesting provision for a working library for the use of Free Church students. They had also called attention to the absence of any provision for an Assembly Hall. The Commissioners had made allocation of congregational property to the Free Church in 107 cases. In addition the United Free Church had admitted that the Free Church had the statutory majority required in 23 cases, making altogether 130 cases. In these 23 cases allocation was delayed by minor claims made by the United Free Church for exceptional treatment, and by questions regarding the rights of private owners in the properties. There remained before the Commissioners for their decision some 37 cases, in all of which the Free Church had advanced claims for allocation on substantial grounds. As a practical result of the allocation to take effect on FREE PRESBYTERIAN INTELLIGENCE. 695

28th inst., the Free Church obtained possession of some 15 church buildings and had to yield possession of 12. Every church did not have a manse attached, but the Free Church at present held under the findings of the Commission 58 manses. On or about the 28th inst., they would take possession of 30 more, and the United Free Church had asked further delay in 12 cases, making a total of 100 manses. There were in the 23 admitted cases and 37 undecided cases a certain number of manses which must fall to the Free Church. As regards the future, the Committee recommended that wherever there was a body of Free Church people desirous of worshipping according to the use and want of Disruption times and according to the principles inherent in the constitution of the Church as then declared, the Free Church should in all such cases grant facilities within its resources. Effort should be made, according to the opportunity given, to maintain and promote the ideal of the Free Church throughout Scotland. (Applause.) Professor Cameron moved a resolution expressing sympathy with congregations that had been dispossessed of their property, and assuring them that their interests would be carefully considered and watched over by the Church. Professor Cameron expressed regret at the loss of the New College buildings on the ground of their historical associations. He still hoped that something might be done in the way of providing the Free Church with an Assembly Hall. Mr. MacNeilage, in seconding, said that during the past few years the Free Church had been compelled, so far, to bulk in the eyes of the world as concerned to contend apparently for material interests. He did not under value those material interests, but he had always

maintained that the heritage of the Free Church would not have been impaired even by any decision of the House of Lords in their favour. The true heritage of the Free Church was a heritage of sound doctrine, of loyalty to evangelical truth, of zeal for the doctrines of Christ, of zeal and attachment to the simplicity and scripturalness of the Gospel, and of zeal in respect to the proclamation of the glorious Gospel. (Applause.) On what did the future of the Free Church depend? To his mind primarily it depended on the blessing of the Most High descending upon the Free Church in a particular way, namely, in conferring upon the Free Church a gospel ministry divinely called and divinely commissioned, resting for its claim upon the affections of a Christian people, on its loyalty to evangelical truth, on the doctrines of Christ, and on the simplicity and purity of New Testament worship. (Applause.) Any other kind of ministry was a curse to any Church. (Applause.) Better have the churches closed than have churches, no matter how full they might be, in which ministers were holding forth with literary eloquence concerning matters that had no bearing on the eternal destinies of man or of loyalty to the divine truth revealed in the Word. Rev. Ewen Macleod, Oban, averred that the teaching in the three colleges of the United Free Church was diluted rationalism. The Rev. Colin Noble, Lairg, said that the Free Church people in the Highlands had experienced many hardships, and nothing much was said in the newspapers about them. He was not aware that any great hardship had been experienced on the other side up to the present day. Even if it did happen that on the 28th of the present month a few ministers were deprived of their manses, there was an element in the community which would help them. They might call it an aristocratic element. Whether that element belonged to the United Free Church or not, it seemed to have a special oversight of the United Free Church. He supposed it was because it was the case that the United Free Church was more 696 NOTICES.

like that aristocratic element than the Free Church were. (Laughter.) Mr. Noble went on to say that in the Highlands the Free Church had done very well. At the time of the Union there was in Caithness but one Free Church; now there were nine congregations. In Sutherland there were now twelve churches, and in the county of Ross thirty-four churches belonging to the Free Church. It showed that the Highlanders were not easily defeated or cast down. (Applause.) His belief was that the Free Church would go on conquering and to conquer. (Applause.) The deliverance was then adopted.

–––––––––––––––––– PROBABLE EXPENDITURE ON CHURCHES AND MANSES – The “Scotsman” says: – As in 96 cases congregational property has been taken from the United Free Church congregations and given to the Free Church, and 120 cases are still undisposed of, and in view of the assurance given on Wednesday at the Commission of the United Free Church Assembly that the claims of dispossessed congregations would be fully recognized, it is probable that the cases in which new churches and manses will have to be built will not be less than 100 in number. Many of the Highland churches which have been taken from United Free Church congregations are commodious buildings, and, will entail a considerable outlay for their replacement. Calculated on an average cost of from £2,000 to £3,000 for each church, and of £1,400 for manses, the cost of building new

churches and manses may be estimated at about £390,000. NOTICES.

SUBSCRIPTIONS FOR MAGAZINE. – Victoria. – Mrs. McKay, Yarraville, 5/- for parcel of copies of this issue. Mr. G. Matheson, Moyarra, £1, leaving 17/6 to credit at end of 1906. Mr. H. Oakman, S. Charlton, 5/- to June. 1906. Mr. W. Nicolson, Durham Lead. 10/-, to end of 1907. Mr. J. McNaughton, Geelong, 1/- for 2 copies current issue. Mr. W. J. Reid, Geelong, £1 18/6 for self and members of family to end of 1907. To end of 1906: Mrs. Gillanders, Cargarie; Mrs. F. McAndrew, Mrs. D. McAndrew, Mr. W. Andrews, Geelong; Mr. D. McMillan, Wycheproof; Mr. A. McDonald, Rupanyup, 2/6 each; and Mr. A. McDonald, Geelong, 7/6, Mr. D. McKenzie, Geelong, 2/6 for 1905. Mrs. D. McAndrew, 6d for extra copy. Miss E. Brown, Portarlington. 10/-, donation. Mr. M. Cameron, Bonnie Doon, 10/-, leaving 7/6 credit at end of 1907. Mr. M. McDonald. Noozee, 5/- to March, 1906. To end of 1907: Mrs. H. Sinclair, Geelong; Mrs. Robertson. Charlton; Mrs. D. McDonald, Cowley's Creek; Messrs. A. McAulay, Brunswick; S. McKay, Geelong; and A. McPherson, Branxholme, 2/6 each. Mrs. F. Murchison, Glendonald, 5/- to end of 1908. Mrs. McPherson, Argyle, Hamilton £2. to date. South Australia. – Per Mr. W. Hooper, Morphett Vale, 2/6 each for self, Rev. J. Benny, Mrs. Gilbrandson, Mrs. Steele, Mrs. G. Sherriff, Mrs. A. Bishop, and Miss Benny, for 1907; and 2/6 for Mr. A. Anderson, Stansbury, for 1906. Mrs. D. Hay, Adelaide. 2/6 for 1906. Mr. A. McRae,Glenelg, 2/6 for 1907. – New South Wales. – Mrs. McLean, Balmain, 2/6 for 1907, Per Rev. W. N. Wilson, 2/6 each for Mr. Allan McLean, Williamtown, for 1906, and for Mr. J. McPhee, Aberdeen, for 1905. Miss H. Cameron, Grafton, 2/6 for 1907, Mr. G. L. Martin, Eatonswill, 2/6 for 1907. Mr. S. Murchison, Narraburra, £1. donation – West Australia. – Mr. H. Sinclair, Wagin, 2/6 for 1907. SPANISH MISSION. – Mr. K. Murchison, Narraburra, N. S. W., £1.; and £1. for Bible Society. Mrs. H. Sinclair, Geelong, 5/-. From a friend, £4, for distribution among Church funds. Mr. W. J. Reid, senior elder of the Church, has had 1000 copies of the article in our last issue on the “Widening Difference between the Free and United Presbyterian Church 3s.” printed separately for free distribution, especially outside our subscribers. All communications for this magazine should be addressed to Rev. John Sinclair, F. P. Manse Geelong. –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––

Printed and Published for Rev. J. Sinclair. Geelong, by W A. Brown.

Vol. 6 No. 9

THE FREE CHURCH

QUARTERLY —―—–——―—–——―—–——―—–—

A MAGAZINE FOR THE

DEFENCE AND ADVOCACY OF SCRIPTURAL WORSHIP, DOCTRINE, GOVERNMENT AND DISCIPLINE.

–––––––––––––––––––––––––––––––––

(EDITED BY THE REV. JOHN SINCLAIR, GEELONG) –––––––––––––––––––––––––––––––––

M A R C H , 1 9 0 7 –––––––––––––––––––––––––––––––––

CONTENTS:– Page The Doctrine of Unconditional Election … … … 697 Arguments for a Consecrated Life … … … … 702 The Book of Psalms … … … … … … 708 Free Presbyterian Intelligence – Another Minister … … … … … 714 Geelong … … … … … … 716 Synodical Committee … … … … … 716 Deaths … … … … … … … 717 Communion Season … … … … … 717 Sydney (N.S.W.) … … … … … 717 Hunter River (N.S.W.) … … … … … 717 An Interesting Debate … … … … … 718 The Real Free Church … … … … … 719 Some Reasons why Christmas should not be Observed … … 721 Notes and Comments … … … … … … 723-727 Questions and Answers … … … … … … 727 Notices … … … … … … … 728 –––––––––––––––––––––––

W. A. Brown, PRINTER, &c., GEELONG.

—————————————————— THE FREE CHURCH

QUARTERLY.

════════════════════════════════════════════════ VOL 6. No. 9] MARCH, 1907 [PRICE 2s. 6d: Yearly (Including Postage).

════════════════════════════════════════════════ THE DOCTRINE OF UNCONDITIONAL ELECTION.

––––––––––––– “And now I exhort you to be of good cheer; for there shall be no loss of any man's life among you, but of the ship. – Paul said unto the centurion and to the soldiers, except these abide in the ship, ye cannot be saved.” – ACTS 27: 22 and 31.

––––––––––––––––––––––– One fact is worth a thousand arguments. One good illustration will unravel an intricate doctrine better than a hundred didactic treatises. Believing the truth contained in these common sayings, I take this passage of Paul's history to establish the fact and to illustrate the doctrine of unconditional election. Much of the antipathy entertained by many to this doctrine arises, I fear, from imperfect acquaintance with it. It is necessary, therefore, that I should shew the state of the question at the outset. The Calvinists maintain that the decrees of God are absolute and unconditional, explaining themselves to mean that God did not decree anything because He foresaw it as future, and that the execution of His decrees is not suspended upon any condition which may or may not be performed. They grant that some of God's decrees are conditional in this sense that something is supposed to go before the event which is the

object of the decree, and that order being established the one will not take place without the other. For instance, God has decreed to save some from the wrath to come, but He has decreed to save them only if they believe in Christ and turn by Him from the error of their ways, but this decree is conditional only in appearance. 698 THE DOCTRINE OF UNCONDITIONAL ELECTION. It merely states the order in which the event should be accomplished. It establishes a connection between the means and the end; but it does not leave the means uncertain. The means are as much the object of decree as the end. For when God decreed to save those who should believe He decreed to give them faith. “Whom He did predestinate, them He also called.” The The Arminians, on the other hand, maintain that the decrees of God are not absolute but conditional, explaining themselves to mean that they depend upon the will of man, of which man is sovereign master, so that he may will or not will, as he pleases. Now, putting Scripture aside altogether, I would be willing to leave the question of unconditional decrees to be decided by the common sense of man, if man would only take the trouble to exercise it. Common sense teaches that if, as Arminians tell us, the decrees of God are dependent on the sovereign will of man, who may cross them or forward them as he pleases, then God is not independent; He who has the absolute sovereignty of matter has not the absolute sovereignty of mind; He who controls the material universe is controlled by His own creatures; He who is Omniscient is not able to tell at any moment the fortunes or the fate of my individual; and all history is to Him a wilderness of chance or accident, depending upon the caprices of His creature's will. I cannot thus dethrone God in my thought, my common sense will not allow me, and therefore, I am not an Arminian. If ascending a step, an infinite step, I enter the sacred temple of Revelation, what do I find? Why, these sentences of unerring truth: “My counsel shall stand, and I will do all my pleasure.” Could God say that, if His counsel depended on a condition that might never be performed? Again: “The counsel of the Lord standeth for ever, and the thoughts of His heart to all generations.” How could that be, if their accomplishment were altogether uncertain and dependent on the freewill of His creature? Yet again: “There are many devices in a man's heart, neverthless, the counsel of the Lord, that shall stand.” What sense would there be in that, unless on the supposition that there are many devices of a man's heart which he is unable to accomplish, but that the counsel of the Lord is unalterably determined, and its execution infallibly certain? As I cannot get rid of these and many like passages of Holy Writ without a vast deal of evasion and unfair

handling, I am a follower of Calvin, of Augustine, of Paul and of Christ. What the Word of God teaches it also illustrates. I now ask your attention to this passage of Paul's history, and leave you to determine for yourselves whether it does or does not bear out the representations I have here given of God's decrees. Consider: I. The illustration here given of predestination. In verse 22nd, it is said, THE DOCTRINE OF UNCONDITIONAL ELECTION. 699 “There shall be no loss of any man's life among you, but of the ship.” This was an absolute unconditional decree. It was communicated to Paul by an angel of God. God declared His decree to be that all the ship's company would be saved. In verse 31st, it is said, “Except these abide in the ship, ye cannot be saved.” This wears the appearance of a condition. Now, according to Arminians, the absolute decree was suspended on a condition which might or might not be fulfilled. The seamen, who were sovereign masters of their own will could, if they choose, defeat it, by not abiding in the ship. Of course, if the will is free and sovereign God could do nothing to prevent its volition. Let us see. Fourteen days had they buffetted the angry waves of the Adriatic. Despair had settled down on the hearts of the bold seamen. Indications of land were found. The seamen resolved to take advantage of the opening to escape from the ship. Under pretence of laying out anchors from the the bow of the vessel, they lowered the boat with intention of leaving the ship in it. Were they permitted to exercise their freewill? No; God made Paul speak, and no doubt, he spoke with urgency suitable to the occasion. God made the centurion hear, and impressed him with what he heard. God made the soldiers obey. The ropes attaching the boat were cut, and all hopes of escaping by that method cut off from the sailors. You ask, where was the freewill of the sailors? Why, where it should ever be – under the controlling energy of God's decree. Oh! but is not this destructive of the dignity of man, of free will, of moral agency? The dignity of man! What can be the worth of a dignity which is always wrong? The freewill of man! What is the value of a liberty which always chooses what is evil? The moral agency of man! who need care for it, if it leads to destruction? No, brethren. If the will of man were originally as God made it, having a bent to good and to good only with liberty to choose evil, it would be worth possessing and defending. But when it is only evil continually, it is not worth a thought, but that of grief and lamentation and woe. Let men boast if they will of the freedom of their will, I thank God that mine has been crossed, restrained and constrained by the energy of God's

decree, for sure I am that, if it had not, I would long before this have gone to destruction. The matter then stands thus: When God decreed to save Paul and his companions in the ship, He decreed to do it only on condition that the sailors should remain in the ship. But the condition is one in appearance only. For when God decreed to save Paul and his companions, He decreed that the sailors should be prevented from leaving the ship, and accordingly, gave previous notice to Paul of the preservation of everyone on board. It is God's usual method to carry out the execution of His absolute dec- 700 THE DOCTRINE OF UNCONDITIONAL ELECTION. rees by means and instrumentalities. He carried out the present one by the instrumentality of the centurion and the soldiers. He might, if He had chosen, have influenced the minds of the sailors to will to remain. He did not do so. He chose rather to prevent them leaving the ship, by means of others. The same truth is manifest in nature. God has absolutely decreed, “Let there be light.” No one doubts God's ability to have caused light to irradiate the earth, without the instrumentality of the sun; but He has not done so. He has chosen to give us light today through the instrumentality of the sun, and the sun can no more thwart or cross God's decree than the smallest atom of matter. So it is with mind. God had decreed that the field of some farmer shall yield a harvest next year. No one doubts that God could do this, without the intervention of instrumentalities. He could do it without ploughing or sowing or harrowing, or any field work whatever, as He did in Eden, when He instantaneously planted it with every tree that was good for food and pleasant to the eye. He may not do this. He may choose to accomplish His decree by instruments; and the farmer can no more cross or thwart that decree of God than could the band of seamen in the ship. Have we not here a striking illustration of the truth of the text already quoted: “Many are the devices of a man's heart, but the counsel of the Lord, it shall stand.” The seamen were unable to accomplish the desires of their hearts, but the counsel of the Lord stood. “There shall be no loss of any man's life among you, but of the ship.” The ship was broken to pieces, but everyone of its inmates escaped safe to land. Let us see: II. Its adaptation to our own case. 1. God ordains the means as well as the end of our salvation. In virtue of the end being ordained and made known to him, Paul could say that all the men's lives were to be saved. In virtue of the means being ordained and made known to him, he could further say, that unless the sailors abode in the ship they could not be saved. In like manner, if his ordained end were made

known to us, we could, perhaps, say of some individuals among you that you are certainly to be saved. And if the ordained means were made known to us, we could say, that unless you are rendered meet for the inheritance of the saints in light, you shall not be saved. Now God has not been pleased to reveal to us the ordained end with respect to any one of yon. He has not told us who among you are to be saved, or that the whole of you are to be saved, as He told Paul of the deliverance of the ship's company. This is one of the secret things that belong to God, and we dare not meddle with it. But He has told us about the ordained means, and we know, through the medium of the Bible, THE DOCTRINE OF UNCONDITIONAL ELECTION. 701 that unless you do certain things, you shall not be saved. This is one of the revealed things that belongs to us. And as Paul told the centurion and soldiers that except those men abode in the ship, they would not be saved, so we say to you that unless you repent, you shall not be saved – unless you do works meet for repentance, you shall not be saved – unless you believe on the Lord Jesus Christ, you shall not be saved – unless you are born again, you shall not be saved – unless the deeds done in your body be good deeds, and you bring forth the fruits of righteousness, which are by Jesus Christ, to the praise and glory of God, you shall not be saved. 2. This ordination of end and means does not foster indolence and security. Though Paul knew that the people who were with him in the ship would certainly be saved, this did not prevent him urging them to the use of means for their own preservation. So, though we did know that your names are written in the Lamb's Book of Life, that should not hinder us urging you to lay hold of eternal life. The predestination of God with respect to Paul himself, and his fellow voyagers, did not foster in him indolence and security, which is falsely ascribed to the belief of this doctrine, nor did it restrain him from urging the people to the most strenuous and fatiguing exertions. And even could we see the seal of God upon your foreheads, it would be our duty to urge on you the necessity of doing those things which, if left undone, would exclude from the kingdom of heaven. If Paul, though assured by an angel from heaven of the final deliverance of the ship's company, persisted in telling them, that if they left certain things undone, their deliverance would be impossible; shall we, utterly in the dark about the final state of a single hearer, do less. He in effect said to them, “Do the things I call upon you to do, and you will certainly be saved.” They did what he bade them; and the decree of God of which he had the previous knowledge was accomplished. So we feel ourselves warranted to say to you,

“Believe in the Lord Jesus Christ and ye shall be saved.” And if you do as we bid you, God's decree respecting your deliverance from hell, of which we have no previous knowledge, will be made known by its accomplishment. 3. This ordination of end and means is consistent with working out your own salvation, with fear and trembling, “for it is God who worketh in us both to will and to do of His good pleasure.” After Paul had told his companions that it was indispensable to their safety that the sailors should be kept in the ship, what did the centurion and his men do? Did they fall a speculating about the decrees? Did they say, “It is all predestinated, and we may dismiss our anxieties, and do nothing?” Did they hug themselves in the confidence that their safety was 702 ARGUMENTS FOR A CONSECRATED LIFE. a thing decreed, and that they need take no trouble at all in the matter. No; they acted upon his word. They acted with the promptitude of men whose lives were at stake. They cut the ropes – they let go the boat – they kept the sailors in the ship – and from the very first moment of Paul's address to them on the subject all was bustle and activity, till, by the unwearied perseverance of these living and working instruments, the decree of God was accomplished. Now, will you be less active or less strenuous than they? Will you go on, idly dreaming of the decrees and counsels of heaven, instead of entering at once on the work of repentance, and faith? Will you spend your time in enquiries about the number of the saved, when you ought to be striving for yourselves to enter at the strait gate? Will you waste the precious moments in speculations about the secrets of the Book of Life, when you should be progressing through the narrowness of the way that leads to Life? Your plain business is to put away the evil of your doings – to fly to the atoning sacrifice of Christ – to put yourself under the guidance of His Word, and a dependence on the influences of His Spirit – and to do those works of righteousness which are to the glory of God. The cutting of the ropes was the turning point on which the deliverance of Paul's company from shipwreck was suspended. And it may be that the Gospel call, telling on you, and carrying your will along with it, may be the very step in God's wonderful working on which your salvation hinges. For it is only by acting in obedience to such calls that your election unto life can be made known in this world, or reach its consummation in the world that is to come. Learn, then, how to make your calling and election sure. It is not by reading it in the Book of God's decrees; it is not by any communication from God Himself; it is not by any information from angel or apostle. It is by believing, by repenting, by obeying. “Add to faith, virtue; and to virtue,

knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. For if ye do these things, ye shall never fail, and an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.” J. B.

–––––––––––––––––––––– ARGUMENTS FOR A CONSECRATED LIFE.

“What? know ye not that your body is the temple of the Holy Ghost who is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.” – 1 COR. 6: 19-20 The powerful arguments adduced by the Apostle Paul and contained in this ARGUMENTS FOR A CONSECRATED LIFE. 703 contained in this chapter, for the dissuasion of professing Christians from impurity, and for the enforcement of true and practical holiness, are a sufficient answer to any caviller at the Gospel as if it were not conducive to morality. The cogent reasoning of the entire chapter is well worth the frequent study of all. And if any should remain motionless under the fervent appeals of it, it is truly no good sign. A dead man is unmoved by the most stirring oration: so dead souls are indifferent to the most weighty reasons that can be urged in favour of their reconciliation to God and dedication to His holy and blessed service – till a greater than man causes “the dry bones to live.” Let us not be listless under the Apostle's holy reasoning; and as he lays argument on argument, till reaching the climax of the text, may the Mighty Spirit enable us to follow Him heartily: “What? know ye not that your body is the temple of the Holy Ghost who is in you?” Notice, I. The Apostles premises. And, first of all, he lays down the fact of the wondrous indwelling of the Holy Spirit in believers. “Your body is the temple of the Holy Ghost who is in you, and whom ye have of God.” The question which Solomon asked, in pious surprise at the possibility of its being answered affirmatively: “Will God, in very deed, dwell with men on the earth?” is really so answered in the case of every regenerated person. The natural state is one without the Spirit; and such a state is as dead to God, and that which in His sight is good, as the body when the soul has left it is dead to all this world. Hence, all the carelesness regarding, and dislike to, piety. But wondrous is the change experienced in the soul, once so utterly “dead in trespasses and in sins,” and effected by the power of the Spirit of God. Now

“God dwells in them, and walks in them.” The Spirit as the Comforter, Christ promises to His disciples as One “whom the world cannot receive, because it seeth Him not, neither knoweth Him;” “but ye know Him,” said the Saviour, “for He dwelleth with you, and shall be in you.” The Apostle Paul speaks of the Spirit that raised up Jesus from the dead dwelling in believers. And John says, “Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.” O, what a blessed indwelling of and union with God in Christ has the true Christian by this blessed Agent of peace and holiness! “He that is joined to the Lord is one Spirit.” He is a reprobate who has not the Spirit of Christ. He who has the “witness in Himself” – “the Spirit beareth Witness with his spirit,” that he is a child of God. By the gracious promptings of the Holy Spirit, He calls God His Father, and Jesus, Lord, as no unrenewed one can. He has so been enabled by grace to surrender himself to God, that there is no longer the estrangement that there was, nor the spirit of self-will in opposition to God's 704 ARGUMENTS FOR A CONSECRATED LIFE will, constantly acting in the sight of God, as in impudent defiance of His power, and contempt of His love. He is devoted – dedicated to God, and separated from the ungodly world for the service of God, and he feels a free and pure deliverance from the love of sin and the world which he had before. He is under the influence of the Holy Spirit – no longer the poor, weak, and willing captive of the “god of this world” – the “sport of Satan's wiles.” All his spiritual experiences are the results of the Divine Spirit; and as a soul won to Christ, and consecrated to His use, the Holy Ghost makes His abode therein. How triumphant a challenge then may the soul under this holy reign and protection offer to all spiritual foes! Here is a temple of God. Material edifices built for His worship may fail to afford Him worship in spirit and truth; but in the contrite and believing soul He is adored, loved, and served. The faculties of the soul are sanctified to His praise, and the body as the soul's temple is subject to the pure and blessed government now set up. His “members are instruments of righteousness unto God.” That the Holy Ghost is God is clear: for believers are called temples of God in another place. The great change effected is one which God alone could effect, and the Holy Ghost is here said to be “of God.” O, how amazing, that such a frail and sinful creature as man, should be inhabited by this Great and Holy being! Rise up, believer, to a sense of your exalted position and privileges! How sad that this indwelling is so uncared for by many! and, alas! positively hated and scoffed at by others! 2nd, The Apostle lays down another premise: “Ye are not your own.”

The most simple description of the natural man is in Isa. 53: 6; “All we like sheep have gone astray; we have turned every one to his own way.” God has never renounced His proprietary claim to us; yet man, by nature, acts as if God had nothing to say against him, as if He had no right to him, and as if he were his own. Many, practically, are of Pharaoh's mind: “Who is the Lord that I should obey Him?” Indeed, every known sin committed is an evidence of this. And whenever we turn to our own way, in preference to the “high way of holiness,” We act as under the old evil nature, “Who is lord over us?” is the haughty expression of all ungodliness and selfishness. And some stay up their hearts by refusing to see evil in evil; and hoping for safety in their sinful ways. Yet none, in reason, can maintain that any creature is independent of the Creator. “He made us, and not we ourselves.” It is true regarding this world's comforts as of the spiritual: that “a man can receive nothing except it were given him from heaven.” “What hast thou that thou hast not received” from God? A proper answer to this will confirm the statement that we “are not our own,” – “In Him we live, and move, and have our being.” ARGUMENTS FOR A CONSECRATED LIFE 705 But inalienable and absolute as is God's right to us as Creator and Preserver, the believer most prominently beholds His rights to him set forth in redemption. And this is the Apostle's argument. “Ye are not your own: for ye are bought with a price.” Not only were believers made by God, and for His service; and have no reason to harbour a single thought out of accord with His will; but the wonder of wonders is, that “He has bought them with a great price.” They were under the curse of the law condemned to die under His intolerable wrath. His Son redeemed them by becoming a curse for them. However deep their impressions of the awful perdition from which they have been saved, and of the vastness of the price paid for their ransom, they cannot conceive the full extent of the one, nor the value of the other. Peter says, “Ye know that ye were redeemed, not with corruptible things as silver and gold, but with the precious blood of Christ, as a Lamb without blemish, and without spot.” No view of this mysterious and stupendous deed of sovereign love touches the heart of any in a proper way but of those who are “begotten again to a lively hope.” But these have such a sense of the infinite weight of the Saviour's due from them, that they may be overwhelmed with such a feeling of their entire indebtedness to Him that they can withhold nothing that He asks. They feel that they are purchased servants. The claims of His blood no longer do they despise. Christ sanctified Himself for their sakes, that they also might be sanctified

through the truth.” He died to “purify unto Himself a peculiar people” – a people peculiarly His own, “zealous of good works.” We are to “live unto Him Who died for us.” To this end Christ both died, and rose, and revived, that He might be Lord both of the dead and the living.” “Not your own.” Dear hearer, do these three words describe your feeling? If not reconciled to God, you know nothing of the meaning clothed by these words. You live as your own, whatever be your profession, advantages, or ideas. “Your own?” You are then out of Christ, owing nothing to Him. You have never been moved by a view of the infinite dignity of the Redeemer, the infinite love which God bore to Him as One inestimably precious, or the agony He bore as the Surety for sinners. You renounce not the devil, nor the world, nor the flesh; for you have not been really won from the love of the forbidden fruit of sin by a sense of the love of Christ. O poor sinner! Would to God that you saw your evil heart and life, and had become constrained by the love of Christ to live to Him. O that I could paint your state in such colours that you would leave it, at any cost to the flesh! O that the Spirit of God were to convince you that even if you had borne the cross after Jesus, as the martyrs did, you could then have no heart to 706 ARGUMENTS FOR A CONSECRATED LIFE. speak of it as a sacrifice! It is in view spiritually of the love and preciousness and life and death of Jesus Christ the Lord, that the believer can never get beyond the words: “Therefore, brethren, we are debtors not to the flesh to live after the flesh, and here, and in heaven too, he will feel it to be his pleasure and his duty to follow the Lamb whither soever He goeth.” “Bought with a price.” O, believer, with what a price! In thinking of it, can you forgive yourself for your many selfish thoughts, words, and deeds? For the many evidences of the faintness of your spiritual perception? For the readiness with which you have responded so often to the invitations of “the enemies of the Cross of Christ?” For the tardiness of your steps in Christian duty? How often have you wounded your best Friend in self-service – in doing what could not please him! O, get a sense of the price paid for the sinner's redemption, and then rise to your duty! II. The Apostle's conclusion drawn from these inferences: “Therefore, glorify God in your body, and in your spirit, which are God's.” His essential glory we can neither lessen nor increase. But the glory pertaining to Him, as expressive of His character and works, and connected with the admiration of these, and obedience to His revealed will we are required to celebrate. Now, we should glorify Him in a hearty admission that we are

not our own, and solemn dedication of ourselves to Him as our Proprietor and Redeemer. How pleasing to Him when one before, under a delusion, begins under the influence of His Spirit to admit, with truly godly sorrow, that he had been going in his own way; but now longs to be the Lord's. and offers his “body a living sacrifice, holy, acceptable, which is his reasonable service!” He feels that both body and soul were His ever; but now how much more! “Glorify Him in your body.” “The body is for the Lord,” argued the Apostle; is to be raised from corruption, and “fashioned like unto Christ's own glorious body;” is a “member of Christ;” and the “temple of the Holy Ghost.” What a train of weighty reasons to dedicate the body to God's service! We glorify God in our body, when we use its organs and members in accordance with His will. We must avoid “the lust of the flesh, and the lust of the eye, and the pride of life.” We require to guard against every kind of defilement; we require to be industrious – “doing our business in quietness,” that we “may have to give to him that needeth,” besides “providing for our own house,” and “not owe any man anything.” We require to be modest in our apparel. And we require to be temperate in the use of Providential mercies – not being “over charged with surfeiting and drunkenness.” Yea, so should we glorify God that ARGUMENTS FOR A CONSECRATED LIFE. 707 “whether we eat, or drink, or whatsoever we do, we should do all to the glory of God.” The Apostle exhorts Christians to so live that “God may be glorified in all things.” We glorify Him, too, in the employment of our bodily organs in His service – for example, by beholding with admiration His Word and works, singing His praise, walking to His House, and going about doing good. “Glorify Him in your spirit” – having the affections, understanding, will, conscience, and memory – the faculties of mind – sanctified. To have Him in all your thoughts, that none else be so frequently thought of; and that He be supremely regarded. Glorify Him in resemblance to His moral perfections – being created anew “in knowledge, righteousness, and true holiness. Glorify Him in affliction by patience and faith: “Glorify ye the Lord in the fires;” and in grateful acknowledgment of His kind aid and deliver-ances:” I will deliver thee; and thou shalt glorify Me.” “Whoso offereth praise glorifieth Me.” Glorify Him in a sanctified use of your precious time. How much of this is worse than merely lost in “jesting and foolish talking,” reading

unwholesome books, and in the diversions of modern society! Eternity will afford long reflection for time slayers. Glorify Him in the influence you can exert in your sphere. Show that His grace can keep you even “in slippery places,” who kept Daniel faithful even in the king's court, and preserved even in the den of lions. He regarded not his altered circumstances as excusing inconsistent conduct. What a pleasure, to behold men of high social influence, presenting an uncompromising testimony against the sins of their social peers, and emitting the fragrance of real piety in it, doing not what others do, because of the fear of God! Glorify Him as a steward under Him with your earthly substance. If we spend on our comfort, or ungodly pleasure freely, and sparingly for God's service, or the poor, we fail to glorify Him. Do you know what it is to deny yourself any luxury or comfort for the sake of His glory? Be not of those who spend liberally for sport and amusement, but for the cause of the Lord. Glorify Him in obedience to His whole will. It will guide you as to what is right or not, if in doubt, to ask if such a thing would glorify God – if you can hope to carry His blessing with you in it. What else will gratify you in future reflections? Glorify Him, in preference to offend all but Him. Has any other such a claim? And will you please others and offend Him? 708 THE BOOK OF PSALMS. Remember! “you are not your own.” “Let your light, shine before men, that they seeing your good works may glorify your Father Who is heaven.” Do all with an eye to His honour. What will gratify one in eternity, but this? Was Paul's piety too great when His desire was “that Christ should be magnified in His body whether by life, or by death.” No – not too great; but, alas! it is too rare. Sinner, your life is that of a cumberer of the ground – What are you doing for God's glory? If you so continue you will but be the occasion of glorifying His justice in your doom; and if so, how will you wail because of it! Believer, your happiness and security are in God – What can be more reasonable that to serve Him faithfully? Think of His worth, and your privileges. Remember: “Him that honours Me, I will honour.” When tempted to anything inconsistent with your obligations to your Redeemer, let the Apostle's word sound as a sharp reproof: “What? know ye not that your body in the temple of the Holy Ghost who is in you?” Pray that you may be kept from everything which would bear the thought that you had forgotten this.

“Be ye holy; for I am holy;” saith your God. J. S. –––––––––––––––––––

THE BOOK OF PSALMS, ––––––––––––––

THE ONLY MANUAL OF PRAISE IN THE WORSHIP OF GOD FOR ALL TIMES. BY THE REV. D. MACFARLANE, DINGWALL.

The following article is the outcome of a correspondence in the local press on the subject of uninspired hymns in public worship. In almost all the Presbyterian Churches in Scotland the inspired Psalms are either superseded or largely supplemented by uninspired hymns in the worship of God, which indicates a sad departure from Reformation principles, doctrine, and mode of worship. Now, while I admit that scriptural hymns composed by men taught of God, though not inspired, are useful in their own proper place, that is, for private edification, I hold that the Book of Psalms is the only divinely authorised manual of praise in God's worship for all times, and I shall endeavour to prove my statement, both from Scripture and Church history. I. From Scripture. – It is God, the only object of worship, whose prerogative it is to appoint the matter and manner of His own worship. This He has done in His Word, which is the only rule to direct us how we may glorify and enjoy Him. His will, revealed in the Scriptures, is the law whereby we are to be regulated in all our duties to Him. To sing praise to His name is part of the worship He requires of us, and in order that we might celebrate His praise in an acceptable manner, He has supplied us with a Book of songs indited by His Spirit. That book is the Book of Psalms. As “all Scripture is given by inspiration of God,” so is the Book of Psalms. The Lord appointed David, “ the sweet Psalmist of Israel,” and others whom He had inspired by the Holy Spirit, to compose this Book to be the only authorised manual of praise in His worship to the and of time. That THE BOOK OF PSALMS. 709

the Book of Psalms was designed for both dispensations – the old and the new – as the only divinely appointed manual of praise, may legitimately be inferred from these facts: – (1) That none of the apostles, or any other inspired men, were employed by Christ to compose another book of songs for the New Testament Church. Now, if Christ, the Head of the Church, had purposed to provide such a book, surely He would have authorised inspired men to perform such an important work, and would not have left it to be done by men who could not justly lay any claim to inspiration. Inspiration ceased with the apostles. I observe that a correspondent on the question under discussion confounds inspiration with illumination. That writer does not seem to me to have studied theology, or if he has, his knowledge of the subject is inaccurate. All Christians taught of God are subjects of spiritual illumination, but no Christian since the time of the apostles, however high his attainment in grace, has been inspired. “Spiritual illumination is an essential element in the sanctifying work of the Holy Spirit, common to all true Christians; inspiration is a special influence of the Holy Spirit, peculiar to the prophets and apostles, and attending them only in the exercise of their functions as accredited teachers.” – Hodge on Systematic Theology. It is of the utmost importance to keep in view the distinction between inspiration and illumination. Unless this is done the question will be left in the utmost confusion.

(2) That the Book of Psalms contains sufficient matter for praise to the end of time, which makes it unnecessary that any addition should be made thereto, even although it would be lawful to do so, which it is not. Add to this that praise is expressed in the Psalms in such a manner as is incapable of improvement by any attempt of uninspired men – the words being indited by the Holy Spirit. Then as to the matter and manner of expression, this book is a perfect manual of praise for the New Testament Church to the end of time, when all the redeemed shall sing the song of Moses and the song of the Lamb in heaven for ever. What theme do we wish to take up to celebrate the praises of the Father, Son, and Holy Spirit, that is not to be found in the Book of Psalms? Do we praise Him as a Creator, Preserver, and Righteous Law-giver, and Governor of the world, and not find abundant matter and suitable words put in our mouths by the Holy Spirit in that book of sacred song? What aspect of the divine attributes, as “infinite eternal, and unchangeable in His being, wisdom, power, holiness, justice, goodness, and truth,” we desire to celebrate in song that is not to be found in that book in most suitable terms, ready for our use in that dutiful exercise? Do we praise Him for the gracious scheme of redemption – originating in His own eternal purpose – for the salvation of “a great multitude which no man can number, of all nations, and kindreds, and tongues,” and not find sufficient matter for our song in the Book of Psalms? Do we praise Him for providing a Substitute and Surety for us in the Person of His only begotten Son, and sending Him to the world in our nature, to “suffer, the just for the unjust, that he might bring us to God,” and need we seek for matter of song outside the Book of Psalms? But not only that the Father, who gave His Son to be the propitiation of our sins, is extolled in songs of sweet melody in the Book of Psalms; but the praises of the Son, who came and humbled Himself unto the death which is the wages of sin, are not less set forth in that book in songs of adoration and thanksgiving. I am aware that that the advocates of uninspired hymns say that, although the Book of Psalms was a suitable manual of praise for the Church before Christ came to the world, 710 THE BOOK OF PSALMS.

it is not now – after He had come and finished the work of redemption– sufficient to celebrate His praise without the addition of songs of mere human composition and authority! To show that there is no scriptural or reasonable foundation for such an idea, I may refer the reader (1) to the Twenty-second Psalm, where “the sufferings of Christ and the glory that should follow,” are set forth by the Holy Spirit in sacred poetry, with such strict exactness and solemn and affecting grandeur as need not the words of vain man to improve upon it. Though David was the penman of that Psalm, Christ is the speaker, and we know that He uttered the first words of the Psalm – “My God! my God! why hast thou forsaken me?” – when finishing the work of redemption on the Cross – Matt. 27: 46; and although He did not repeat in words the following verses, which describe His awful sufferings, He gave expression to them in a more solemn manner – an expression in which there was a loud voice, which was heard by His Father, whose pleasure it was to bruise Him, and which should be heard by us, telling us of the fearful punishment we deserve on account of our sins, and of the unspeakable love of the Saviour, who endured that punishment for all that the Father gave Him in the everlasting covenant of grace before the foundation of the world. Was that Psalm

suitable for the Old Testament Church? And is it not suitable for us? If believers under the old economy sang it in anticipation of Christ's suffering, much more ought we, under the new, to sing it, seeing that His predicted sufferings are now an accomplished fact! (2) Notice the Sixty eighth Psalm and the eighteenth verse. Here the victory of Christ over sin and all enemies, and His triumphant ascension to heaven, are celebrated in such grand music as delights the heart of the Father, and that of the once “Man of sorrows,” the heart of holy angels, and the heart of every true Christian on earth. Let us listen to the song: “Thou hast ascended on high; thou hast led captivity captive; thou hast received gifts for men; for the rebellious also, that the Lord God might dwell among them.” Where, I ask, is the need of the songs of human composition to celebrate the exaltation of the ever blessed Saviour, which is so well done in this Psalm? They are as chaff to the wheat. (3) Observe the Fiftieth Psalm, 1-6 verses. In these verses the second advent of Christ, to judge the quick and the dead at the last day, is celebrated in song in such majestic style, and at the same time in such intelligible expression, as leaves no room for an uninspired hymn on this most solemn subject. Passing over several other things which might be referred to in support of my contention regarding the sufficiency of the Book of Psalms as a manual of praise, I shall close the argument from Scripture with a brief survey of the apostolic age. The hymn-singers think they have a divine warrant for their innovation in the example of Christ and His disciples having sung a hymn at the close of the Passover services, and in Paul's exhortation to the Ephesians and Colossians to sing “hymns and spiritual songs.” But it can be shown that there is no foundation for their allegation in these instances. The testimony of the Jews, who were familiar with the service of the Passover, goes to show that it was their custom during that solemnity to sing the six Psalms of David – the 113th, 114th, 115th, 116th, 117th, 118th. Christ observed the Passover in the customary way, and He and His disciples sang one of these Psalms – probably the 118th – at the close of the services. And as to Paul's exhortation to sing “hymns and spiritual songs,” it is to be observed that he did not command those addressed to compose these songs. They were already composed, and used in the worship of God, They were in the Book of Psalms. The THE BOOK OF PSALMS. 711

reader may, by consulting that book, see that some of the Psalms are designated songs. “Psalms or songs” is the title of several of them, e.g. 30, 45, 46, 48 66, 67, 68, etc. 2. From Church history – comprising four periods – the Primitive, Mediæval, the Reformed, and from the Reformation to the present day. (1) In the primitive period the Book of Psalms was the authorised manual of praise in the Church. Other hymns were considered an innovation and looked upon by the godly with suspicion. Clement of Alexandra, who lived in the second century, was perhaps the earliest hymn-writer. He composed one hymn, but there is no evidence that it was ever used in public worship. In the same century, Bardesanes, who was of a Gnostic sect that denied the divinity of Christ, wrote 150 hymns, which he, for self-glorification, called psalms. By these heretical songs, the Syrian Church was in danger of being overflowed with a heresy that aimed at the overthrow of the very foundation of the Christian religion – the denial of the Godhead of Christ! But there is ample evidence

that the Psalms of Scripture were exclusively used in public worship by the orthodox in the early Church, down to the fifth century. Augustine, who lived in the fourth century, says, “The Donatists, too, reproached the orthodox because they sang with sobriety the divine songs of the prophets, while they (the Donatists) inflamed their minds with the poetic effusions of human genius.” It is stated in the Apostolic Constitutions “that women, and children, and the humblest mechanics, could repeat all the Psalms of David; they chanted them at home and abroad; they made them the exercises of their piety and the refreshment of their mind. Thus they had answers ready to oppose temptation, and were always prepared to pray to God, and to praise Him, in all circumstances, in a form of His own inditing.” This was also in the fourth century. Cassian, who lived in the fifth century, says, “The elders have not changed the ancient custom of singing Psalms. The devotions are performed in the same order as formerly.” Evidence to the same effect might be multiplied, but enough has been adduced to show that in the Primitive Church the Book of Psalms was the only recognised manual of praise in the worship of God. During this period, the Orthodox followed apostolic usages. Had the apostles left other songs for the Church than the Psalms, surely there would be some mention made of them after their death, The fact that hymnologists had to begin to compose songs for the Church proves that they left none behind them but the Scripture Psalms they themselves used during their lifetime. (2) The Mediæval or “Dark” Ages. In this gloomy period, when “darkness covered the earth, and gross darkness the people,” we look in vain for sound doctrine or purity of worship in what was called “the Church.” The light of the Bible was hid under the thick darkness. It was, however, a time of hymn-making, as is the case in every age of spiritual declension. Many hymns were composed by monks. But the hymns were characteristic of their authors, and of the darkness that prevailed. In these idolatrous songs the praise was divided between God and angels and saints. Let us listen to The Voice of the Christian Life, describing the state of matters: – “Of Mone's Collection of the Latin Hymns of the Middle Ages, in three volumes, one is filled with hymns to God and angels; one with hymns to the blessed Virgin Mary; and one with hymns to the saints.” But in the midst of the general apostasy there was a remnant according to the election of grace in Southern France, and among the Alps, who, in the midst of persecution, adhered faithfully to the 712 THE BOOK OF PSALMS.

faith once delivered to the saints, and these used the Psalms of the Bible in their service of God's praise. Dr. Macmaster, speaking of this period, says, “In the middle ages, the ages, too, of moral gloom and terrible superstition, the purest section of the Church of God was found in the valley of Piedmont. Among the Waldenses were found the simplicity of apostolic order, and the purity of evangelical worship. They sang, “mid Alpine Cliffs the Psalms of Scripture. And long before the Reformation dawned on Europe, they sang them in metre.” (3) The Reformed Period. The Reformation in Germany was not so pure as in some other countries of Europe, and the Church there used hymns along with psalms in public worship, “although it repudiated en masse, Mediæval hymns.” It retained, however, some serious errors of the corrupt system of the dark ages. The false doctrine of consubstantiation, held by Luther, was one of these. But it was different in the Churches

in France, Holland, and Britain. These adhered to the Psalms of Scripture in worship. Let us again incline our ear to hear the Voice of the Christian Life speaking on the subject in this period – “The Reformed Churches of France and French Switzerland seems to have had no literature corresponding to the hymns of Protestant Germany. Did the peculiar form which the Reformation took in France, then, tend to quench the spirit of sacred poetry, or what other causes brought about this result? When we remember that the same absence of an evangelical national hymn literature springing up spontaneously as a national growth of the Reformation, which characterises the Reformed Churches of France and French Switzerland, exists also in the sister Church of Scotland, it is possible not to connect this fact with the similar form which the Reformation took in all these lands. None of the strictly Calvinistic communities have a hymn-book dating back to the Reformation. It cannot surely be their doctrine which caused this; many of the best known and most deeply treasured of the more modern hymns of Germany and England have been written by those who receive the doctrines known as Calvinistic. Nor can it proceed from any peculiarity of race, or deficiency in popular love of music and song. French and Scotch national character are too dissimilar to explain the resemblance; while France has many national melodies and songs, and Scotland is peculiarly rich in both. Is not the cause then simply the common ideal of external ecclesiastical forms which pervaded all the Churches reformed on the Genevan type? . . . Next to the first chapter in the Acts of the Apostles, was to stand, as the second chapter, the history of the Reformed Churches. Words were to resume their original Bible meaning, nothing was to be received that could not be traced back to the divine hand. Ecclesiastical order was to be such as St Paul had established, or had found established; clearly to be traced, it was believed, in the Acts, and Apostolical Epistles. Thus the Book of Psalms became the hymn-book of the Reformed Churches, adapted to grave and solemn music, in metrical translation whose one aim and glory was to render into measure which could be sung, the very words of the old Hebrew Psalms." (4) From the Reformation down to the present day. The leaders of the first Reformation – that from Popery – did noble work, for which they are worthy of being held in honourable remembrance, though some of them retained some of the dregs of the middle ages. But it was after the second Reformation – that from Prelacy – the Confession of Faith, the Act of Uniformity, and the Directory for Public Worship, were compiled. In these subordinate standards, founded on Scripture and agreeable thereto, the doctrine and THE BOOK OF PSALMS. 713

worship of the Church are fixed. In the Directory for Public Worship, the Psalms of Scripture are alone ordained to be used in worship, to the consequent exclusion of all uninspired hymns. As already mentioned the Calvinistic Churches strictly complied with this rule in their practice. They did so down to the eighteenth century. “As early as 1542, Calvin introduced the Psalms in Marot's translation into the worship of the Genevan Church. The Psalter remained the exclusive hymn-book of the Reformed Church down to the eighteenth century.” – Delitzsch. The Wesleys were the first to give a hymn-book to England, in the eighteenth century. Up to that time the Book of Psalms was the only manual of praise in the Church there, with the exception of a few hymns that were introduced, and used by some.

As for Scotland, the Reformed Church there had no uninspired hymns till the eighteenth century, when at a time of spiritual declension the Scripture Paraphrases now appended to the Bible were introduced. But they were not used in public worship by those who had regard for sound doctrine and purity of worship, and who sought to feed their flock with “the sincere milk of the Word.” They came into partial use in 1807 – a century ago. In 1843 – the year of the Disruption – the Book of Psalms was the manual of praise in the Church in Scotland, though some made an occasional use of the Paraphrases referred to. It was Dr. Candlish who led the introduction of uninspired hymns in the Free Church. He was opposed by Dr. Begg, Dr. Kennedy, and other faithful men, but he insisted on his project, and said he only wanted a few hymns. He would be satisfied with twenty-five. Dr. Kennedy, who was a member of the Assembly that year, said that if the Assembly would agree to Dr. Candlish's motion for hymns ten years hence there would be an overture on the table of the Assembly for the introduction of the organ into God's worship. He was scouted for such a preposterous idea. The Free Church would never, they said, condescend to do such an unseemly thing. The motion for hymns was carried by a large majority at that Assembly, and, exactly as Dr. Kennedy predicted, ten years thereafter there were two overtures sent up to the Assembly craving the venerable Court to permit the introduction of the organ into the service of praise in public worship! And what was the result? The Assembly swallowed its ten year old scouting of Dr. Kennedy's forecast, and so greedy was it for innovations in worship that, with a wide-open mouth, it swallowed the “kist of whistles,” too. And yet its craze for such unwholesome food was not satisfied. The motion for the introduction of the organ was carried by an overwhelming majority, with the late Principal Rainy at their head, who, since the Free Church began to decline, always managed to carry with him a large majority on the wrong side. Since that time, a hymnary containing several hundred songs has been prepared by the innovators, to be used in public worship, and musical instruments have been multiplied, to be employed as substitutes to offer praise to God on behalf of spiritually dead congregations, who are self-worshippers rather than worshippers of God, who will not give His glory to any other, nor His praise to graven images. In conclusion, I wish to point out (1) that while the one Scripture Psalmody is a bond of union among Christians, uninspired hymns are a cause of division in the Church. We need not go far back in history to prove this. The Free Church of 1843 is a case in point. There was unity among the ministers and members of the Church until uninspired hymns were introduced into it. The introduction of hymns into the Free Church 714 FREE PRESBYTERIAN INTELLIGENCE.

was putting in of the thin end of the wedge which in process of time split that Church into three different sections. Hymns were introduced first, the Organ followed as a matter of course, and then a change of Creed. The men who forced these changes on the Church without any Scriptural warrant are responsible for the deplorable divisions which now exist in the Highlands and other parts of Scotland, and for all the bitterness displayed in connection with these divisions. This is so evident that it will be readily admitted by all except such as are under judicial blindness, or are indifferent about religion. (2) That uninspired hymns are a channel of doctrinal errors. They were so in

the primitive, mediæval, and subsequent periods of the Christian era, and they are so in our own day. A critical examination of the hymns used in Protestant Churches in Scotland would probably show that some of them contain dangerous errors. The Gnostics of ancient times disseminated their heretical doctrines by means of sacred poetry. The Romanisers in the Protestant Church of England have now begun to employ the same method, in addition to their former intrigues, in order to proselytise. (3) That in every time of genuine reformation in the Church there is a return to the Word of God as the rule of faith and practice, and so the Church in all its branches shall, during the glorious days of the millennium, be one corporate body, holding the same Scriptural doctrines and the same mode of worship. All uninspired hymns shall be set aside and the Book of Psalms shall form the one manual of praise for the universal Church of Christ throughout the world. Let us then, in our day, adhere faithfully to sound doctrine and purity of worship, and testify against those who depart from the same, as we shall have to render an account of our stewardship at the great day of judgment. – Free Presbyterian Magazine, Scotland.

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–––––––––––––––––––––––––––––––––––––––––––––––– Another Minister. – It is most gratifying to record that help has come to the Church in this State. On the 3rd of January, the Rev. James Payn Lewis arrived in Geelong, from New South Wales, and preached, with much acceptance that same evening, and two Sabbaths, and two Thursday evenings following, whilst the minister of Geelong Free Church supplied Camperdown on 6th, and Hamilton and Branxholme on the 13th January, and arranged for future services at the latter two places, which Mr. Lewis has regularly held since, except another Sabbath, at Geelong, on 17th February, when the minister of that charge was in N.S.W. The congregation of Hamilton and Branxholme, after five years of a pastorless condition, were much discouraged till this revival of regular services. Now they are “taking heart again.” Under Mr. Lewis's very appreciated preaching and zealous work, the attendance at both places has greatly increased; and a most hopeful feeling has taken the place of despondency in the hearts of the true friends of the cause. True, as in Nehemiah's time, some have been apathetic who should promptly help, fearing lest this good movement may not last; and foes of the Free Church are doing their best, it is reported, to so represent it. But we hope that both those who fear this and who desire it, may soon find that it is of God; and that the fear will not be realized, nor the wish gratified. FREE PRESBYTERIAN INTELLIGENCE. 715 Mr. Lewis, for several years, was an assistant to ministers in the Presbyterian Church of New South Wales, and at the end of last year completed a two year's engagement, in the establishment of their new congregation at Kyogle, on the Richmond River. Finding his earnest desire for the return of the Union Church to the Scriptural position of the Church of the great Disruption of 1843 fruitless, and that that body was rather growing worse, he, after long consideration, resolved to cast in his lot with the Free Presbyterian Church. Accordingly he declined the offer of a choice of appointments in the Church which he could

not serve any longer owing to its defections; and, on his application, was received by the Presbytery of Sydney and East Maitland, in connexion with the Presbyterian Church of Eastern Australia. Correspondence between the Rev. W. McDonald, of Sydney, in his concern for his former charge in this State, and Rev. J. Sinclair, as interim moderator of the charge of Hamilton and Branxholme, and also between Mr. Lewis and the latter, resulted in the event which has given much gratification to the Free Church people in this State. The following is a copy of Mr. Lewis' resignation of his connexion with his former denomination: – Geelong. Victoria, January 17th, 1907. REV. T. C. CLOUSTON, D.D., Convener of the Home Mission Committee, Presbyterian Church of Australia, in the State of N. S. Wales. REV. SIR, – With reference to the position filled by me for past number of years, under the Home Mission Committee of the Presbyterian Church in New South Wales, terminating with two years' work in charge of the Parish of Kyogle, under the interim session of Casino, within the bounds of the Presbytery of the Clarence; also to notification to me that it was desired that I take up work forthwith in the Parish of Bellinger in the same Presbytery; also to my request to be set free as from January 1st, 1907, and to your latter informing me that my request has been granted as from January 1st instant, for a period of three months – I desire now respectfully to inform you that for a considerable time I have been much distressed in mind by the changes which have taken place in the standards and practices of those Churches called Protestant, and none the less in the Presbyterian Church of Australia than in others, this being chiefly noticeable in the lack of discipline in cases where dangerous doctrinal views are held and declared, innovations in forms of worship adopted and questionable means of raising money for the maintenance of religious ordinances resorted to, these things having presented themselves to me more clearly of late, and having made themselves more keenly felt by me in the results there from arising, whilst labouring under the auspices of the Home Mission Committee, within the bounds of the Presbytery of the Clarence. In view of the state of affairs existing, and after due and prayerful consideration of all matters connected therewith, and not without much pain of soul consequent upon the severing of ties involved, I have come to the determination to resign all connection with the Presbyterian Church of Australia and seek union with that branch of Presbyterianism known as the Free Presbyterian Church in Australia, which I am rejoiced to find still holds to the principles underlying the Disruption of '43, and observes the practices, discipline, and Claim of Right in accord with the original standards of the Church. This, I do, not without many feelings of pain, but it is the only course conscientiously presenting itself to me, holding, as I do strongly the doctrines of the Confession of Faith – 716 FREE PRESBYTERIAN INTELLIGENCE.

embodying the inerrancy of the Scriptures, the maintaining of a uniformly Scriptural form of worship, and the close observance of Scriptural discipline, to ensure the exclusion of the worldly element from the Church membership, and finding, as I do, that a position in the Presbyterian Church of Australia is quite untenable to one holding these principles. Again, I tender to you my thanks for the many kindlinesses received by me at your

hands, and again expressing my sorrow at the conditions existing which have brought this resignation about. I desire respectfully to remain, Yours very sincerely, J. PAYN LEWIS.

On 6th and 7th February, after sermon by Mr. Lewis, at Hamilton and Branxholme, Mr. Sinclair presided over meetings of session, committee and congregation, when arrangements were made for supply for the first quarter of the year: for the Lord's Supper, at Hamilton on 31st March, and Branxholme later; and for the putting the manse in repair at a cost of about £40. Since then the repairs have been made, and Mr. and Mrs. Lewis, with their little child, are now residing in the manse. It may also be mentioned that Mr. Lewis has been registered as an officiating minister under the Marriage Act. We should, indeed, be culpable if not reverently and thankfully acknowledging the Lord's goodness in the help which has been sent to the Free Church at this time. Not merely were our friends at Hamilton and Branxholme repeatedly disappointed during a five years vacancy, in their hope of a pastoral settlement, but influences were at work to prevent the lingering hope of the faithful ones from being realized. Our adversaries hoped and said, in effect, that the Free Church cause here would not be revived; yet, singular to relate, it is being revived at an unexpected time and way. And with thankful and prayerful hearts, one after another has said, “It is the Lord's doing.” GEELONG. – The Communion was observed here on the 3rd February; after preparation on Thursday and Saturday before, from Luke 22: 15-16 – “With desire I have desired to eat this Passover with you before I suffer;” and Ex. 12: 14 – “This day shall be unto you for a memorial.” The action sermon was on Rev. 19: 9. – “Blessed are they who are called unto the marriage supper of the Lamb;” the fencing address on Matth. 22: 4 – “Come unto the marriage;” and communicants were addressed from Song of Solomon 2: 10 – “Rise up, My love, My fair one, and come away;” and 7: 10 – “I am my Beloved's, and His desire is toward me.” Service was held in the afternoon for the young, the subject being Genesis 7: 1-16. Rev. A. M. Thompson, of Reformed P. Church preached, in the evening, on John 7: 13 – “No man spake openly of Him for fear of the Jews.” And thanksgiving on Monday, was held, the text being Psalms 116: 12-14 – “What shall I render unto the Lord for all His benefits,” etc. The season was refreshing: fifty-six communicating. SYNODICAL COMMITTEE. – A meeting was held at Geelong, on 4th February, when, in addition to the convener, Messrs. S. McKay, Geelong, J. S. Morris, Camperdown, and D. Black, Charlton (elders), were present. After prayer, and reading minutes of previous meeting, the convener reported that the Expenses Fund had a credit of £13 4s. 8d.; that for the Spanish Mission, £14 13s. 4d, had been received since last meeting to 12th FREE PRESBYTERIAN INTELLIGENCE. 717

June, when he had sent to treasurer (in Edinburgh) £17 16s., and since then, £2 15s. had been received; that £2 had been received for Jewish Mission, which he would soon send to the proper quarter; that bank interest of £3 4s. was added to the Students' Fund, but

payments made had reduced it £85 13s. 1d.; that for the Twentieth Century Fund, all promised subscriptions had been received, £250 was bearing ordinary bank interest on deposit, and the Savings bank showed a balance of £88 1s. 4d.; and that the mag-azine had, at last, a small balance to the credit side. The committee expressed much pleasure in noting that not only had a young man come forward to study for the ministry, but also a labourer from the P. Church of N. S. Wales, had come in the kind Providence of God to help the Free Church, because it stood fast for the good old Scriptural doctrines and practices. After some instructions to the convener the meeting was closed with prayer. DEATHS. – Mrs. Murdoch McDonald – a member of the Free Church, at Charlton, died at Wycheproof, on 29th December, aged 83. She was a native of Skye (Scotland), and came to this colony 50 years ago. Her favourite portion of Scripture was Luke 12. Mr. John McPherson – late of Beazley's Bridge, died in Gippsland, on 18th current, aged 87. He was an elder of the Wimmera congregation for many years, and was one of “a band of men whose hearts the Lord touched,” we believe, which the Free Church of that district was privileged to have, the greater number of whom “are fallen asleep,” leaving two survivors of the session, but who are not now residing in the district. Mr. McPherson was noted for his love of the good old ways, and for a Nathaniel like guilelessness and humility. From his death-bed he sent a message to friends in Geelong that he was longing to depart and to be with Christ. The witnesses who have finished their course, being dead, yet speak to us. Reader, would it be safe for others to follow you? COMMUNION SEASONS INTIMATED. – On 31st March, (D.V.), current, at Hamilton; on 7th April, Branxholme; on 21st. Camperdown; and on 28th, Charlton, The Rev. W. R. Buttrose, of Adelaide, S.A. is expected to supply, during April, at Geelong, to enable the minister here to dispense the sacrament at places named. Friends will be glad to know that Mr. Buttrose has improved somewhat in health, after a lengthened throat trouble.

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SYDNEY, NEW SOUTH WALES. – Advantage was taken of the fact that it is fifty years since the formation of St. George's (Free) Church, Castlereagh Street, to call public attention to the position and principles of the Free Church. On Sabbath, 10th February, the preachers were the Revs. S. P. Stewart, of the Manning, and D. McInnes, of Maclean. On the following three evenings addresses were given in the Church, on different topics, with a view, not merely to show that the Free Church position can be Scripturally defended, but also that it has a distinctive testimony to maintain to the honour of the glorious Redeemer, Who is to be regarded, not only as “King in Zion,” but also “Prince of the kings of the earth.” The meetings were interesting and, it is believed, profitable. On the 18th, the meeting was especially for promoting the interest of the young people in the principles of the Church, and a goodly number were present. Five Free Church ministers addressed these meetings. HUNTER RIVER, N.S.W. – The congregation, at Raymond Terrace, of whom the 718 FREE PRESBYTERIAN INTELLIGENCE.

Rev. W. N. Wilson has the care, had a communion season in February last. The Rev. John Sinclair, of Geelong, assisted, by preaching in the tastily constructed church there on Thursday. 14th, from Mat. 12: 20 – “A bruised reed shall He not break,” etc.; and on Saturday, 16th. From Deut. 32: 5 – “Their spot is not the spot of His children.” On the intervening day (Friday), service was held in the afternoon in the house of Mr. S. McQueen, senr., Oaklands, Tomago, (specially by request of Mrs. McQueen, being laid aside by illness), and Heb. 12: 5 discoursed on, “My son, despise not thou the chastening of the Lord.” etc.; and in the evening in the house of Mr. D. McQueen, whose wife has, for several years, been lying in bed owing to paralysis, the subject being Matt. 15: 21-28 – “The woman of great faith.” On Sabbath 17th, the visitor preached the action sermon from Luke 22: 41-45, – “Gethsemane;” Mr. Wilson fenced the Table from Romans 8: 9 – “Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you,” and gave the address before communicating, and the closing address from the words, “Without Christ – without hope:” the address to the communicants, after partaking, being given by the visitor on Heb. 2: 18 – “Christ the Sufferer and the Succourer.” In the afternoon, Mr. Sinclair preached in East Maitland Church on the death of Stephen (Acts 7: 59). On the 18th, in the forenoon, at the thanksgiving service, the visitor preached on John 20: 20 – “Then were the disciples glad when they saw the Lord;” and the same evening, in the house of Mrs. McLean. Williamtown. on “the sinner's Refuge” – Josh. 20: 2-3: and Heb. 6: 18. Next evening the work of the visitor closed with a lecture, well attended, at Raymond Terrace, on Why am I a Free Presbyterian. The attendances were encouraging throughout the series; and the season in declared to have been confirming and refreshing. AN INTERESTING DEBATE. – During the visit recorded in the foregoing paragraph, the visitor had from Rev. W. N. Wilson an account of the successful issue of a controversy regarding the decision of the House of Lords in favour of the Free Church of Scotland, which is very creditable to the young man, Mr. Samuel McQueen, junr., who is a zealous adherent of the Raymond Terrace congregation, is the leader of the praise, and otherwise active in promoting the church's good. A young man, whose family removed from a Free Church district to one where the only Presbyterian Church was the United, became connected with a debating society, which was connected with it; and whilst the syllabus for a new term was being prepared, was challenged to defend the Free Church. This resulted in this subject being made one in the programme; and it was agreed to by the challenged member on condition that Mr. S. McQueen should be asked to lead the debate on the Free Church side. The minister of the church was the leader against it. The meeting was opened; and the case for the Free Church was so ably argued that the audience by an over-whelming majority voted in favour of the Free Church, much to the discomfiture of the minister, who tried to gain the sympathy of the audience by representing the U.F. Church as having been deprived of her property for acting within her rights. The doughty Free Churchman, however, convinced the great majority present that the funds and property in dispute were created and acquired for the propagation of certain principles which the United Free Church had abandoned; and that the granting of their claim to these funds and property really would be giving them right to purloin trust funds, and rise them in propagating principles which were foreign to those for which the property wag held in trust. A vote of thanks passed with encomiums to our young friend, who felt honoured in having so good a case to advocate, was a fitting result of a victory

obtained in the opponent's camp. FREE PRESBYTERIAN INTELLIGENCE. 719

THE REAL FREE CHURCH. ––––––––

[The following letter appeared in The Sydney Morning Herald. It is an effective reply provoked by some claims made by Rev. R. G. McIntyre, of Sydney, in his eulogy of the late Principal Rainy, and of Presbyterian unions which was published in the same paper. In a brief letter in a later issue of the paper, Mr. McIntyre stated that he did not mean to discuss the subjects dealt with by Mr. McDonald. – Ed. F.C.Q.] SIR, – Kindly allow me a small space to make a few remarks in reply to some statements contained in the notice of “Appreciation” of the late Principal Rainy from the pen of Rev. R. G. Macintyre. B.A., B.D., which appeared in Monday's issue. (1) In regard to the non-recognition of the Free Church of Scotland of the Free Presbyterian Church of Victoria after the consummation of the union in 1858. That the reader may understand the position occupied by the Free Church of Victoria. allow me to quote from two authorities. Rev. Dr. Robert Sutherland, M.A., one of the historians of the Presbyterian Church of Victoria, writes on page 308 of the history: – “When the separation took place between the majority and minority of the Free Synod of Victoria, the latter said we belong to the Free Synod of Victoria, we have come out here to advocate the distinctive principles of the Free Church of Scotland, and we refuse to unite with Erastians and Voluntaries. This position in itself narrow, no doubt, was logically unassailable, and the leaders of the majority, able men, and the still abler leaders of the Free Church of Scotland, failed to overthrow it.” The late Dr. James Begg was one of the ablest men in the Free Church of Scotland. In addressing the general assembly in 1873 on the union question he said: – “The only question which has arisen since has been in connection with the Church of Victoria, and that was not decided by our Church in any formal way; it was the subject of a mere deliverance of the assembly. Of course that deliverance cannot override the law of the Church, and my understanding of that deliverance was not that we absolutely bound ourselves to approve of the union, or the basis on which it had been formed, excepting generally and simply to the effect that we would not withdraw our support from that Victorian Church.” Mr. MacIntyre knows that a Church's spiritual success does not depend on its recognition by another section of the Church, but on her subjection to Christ as her only Head, and to His written word as her only standard. As a matter of fact the Free Church in Victoria continues to this day as a faithful witness on behalf of the inspiration and inerrancy of the Bible. Many have, through her instrumentality, been brought to a saving knowledge of Christ. (2) Mr. MacIntyre's condemnation of the decision of the House of Lords of August 1, 1901. “The real Free Church.” he says, “was stripped of everything.” By this designation Mr. MacIntyre means the majority of the Free Church of Scotland, who seceded in 1900, and joined the U.P. Church. forming a new denomination, called the United Free Church, different in name and constitution to the Free Church of Scotland. The following facts prove this to a demonstration. – (a) The seceding majority had repudiated the “establishment principle,” which was a fundamental principle in the constitution of the Free Church; (b) it had also changed the constitution by adopting a declaratory Act in 1892; its objects being to free ministers and professors from being bound to the standards of the Church; and yet to leave these standards in the eyes of the people as if they were unchanged. The late Mr. Harry Long. the popular lecturer and veteran debater, of Glasgow. wrote of this document: – “I have read and written of these

matters somewhat carefully for 50 years, and declare with a deep sense of solemn responsibility to the Great Head of the Church, 720 FREE PRESBYTERIAN INTELLIGENCE.

before Whom I shall soon stand, I have not read so offensive a document of such limited dimensions emanating from any evangelical Church. My deliberate verdict is a clumsily laid down road leading to Socinianism.” (c) The majority had also tolerated the rationalistic views of the higher critics. These views Mr. MacIntyre calls the “new light.” Let us see what this “new light” is. In 1880 Professor Robertson Smith, in his writings openly questioned the authenticity of some passages of Scripture. The Church was aroused, and something had to be done. A committee was appointed to investigate his works, and on its report he was deposed. Ten years later Dr. Bruce and Dr. Dodds took the lead in undermining the authority of the Scriptures, and the Deity of Christ! Two essential doctrines surely. The “Kingdom of God,” by Dr. Bruce, indicated the proportions the higher criticism had now assumed. Here the trustworthiness of the Gospels as records of the facts of Christ's life is impugned. He speaks of Luke as changing sayings of Christ to remove an element of apparent legalism from our Lord's utterances and to bring them into more complete harmony with the evangelical or Pauline thought and expression (p. 8), and of toning down sayings of Christ to place Him in a better light (p. 33). He further conceived it possible that Luke may have invented narratives as settings for some of Christ's sayings. In the same work (p. 233) he controverts the accepted view of Christ as the Son of God willingly and knowingly being crucified as an atonement for the sins of mankind, and presents Him rather as under human limitations, foretelling His fate not by omniscience, but by divining of the prophets, who had preceded Him, and trying to invest the harsh prosaic fact, i.e., His crucifixion, with poetic, mystic, spiritual meaning. When the case of these professors came before the General Assembly in 1890, it was practically hushed up, and they were informed they could teach from their own convictions. And yet the ministers when ordained solemnly declared that they believed the Scriptures of the Old and New Testament to be the Word of God and the only rule of faith and practice. It was a decided resiling from the impregnable position of the heroes of the 1843 Church. One of these, Dr. Thomas Guthrie, in addressing the Free Church General Assembly in 1862, said: – “Far less do I sympathise with those who, having embraced the German errors, still hold their livings, and so doing deal with the most sacred vows after a fashion that, I take leave to say, would in commerce be counted fraud . . . . and would in the affairs of State brand a man with the name of traitor. If ministers of the Church may do what Ministers of the State cannot – may sign one thing, and believe and act upon another, then in 1843 we were martyrs by mistake. We might have held our livings and our principles in that way.” The late Mr. Spurgeon, writing in 1889, at the time of the case, said:– “The Free Church of Scotland must unhappily be for the moment regarded as rushing to the front with its new theology, which is no theology, but an opposition to the Word of the Lord. That Church in which we all gloried as sound in the faith and full of martyrs' spirit, has entrusted the training of its future ministers to professors who hold other doctrines than those of its Confession. This is the most suicidal act a Church could commit.” Since the Free Church in 1890 practically puts its imprimatur upon “the new light,” rationalistic views have flooded the Church. An examination of the works of professor George Adam Smith, of Glasgow, shows to what an extent “the new light” has grown. In Modern Criticism (p. 91-92) he says the Book of Genesis is largely composed of myths and legends. In “Statement of College Committee” (p. 14) he says that the Pentateuch was not written by Moses, and Moses never gave the laws attributed to him. “In Modern Criticism” (p. 77-78), he says that the Book of Samuel and the Kings are

composed of narratives of various worth. In this way he proceeds through the most of the Old Testament discarding the stories of Elisha, David, Ruth, Jonah, the Book of Isaiah, the Psalms, etc, It is quite evident from the WHY CHRISTMAS SHOULD NOT BE OBSERVED. 721

foregoing quotations that the whole effect of the German thought is to remove authority from the Scriptures and place it in human reason. In view of the above evidence, and more that could be adduced, the only conclusion impartial judges can arrive at is that the majority who joined the U.P. Church in 1900 was not “the true Free Church” as asserted by Mr. MacIntyre. This honour belongs to those who, in the face of opposition and ridicule, stood by the Bible, their ordination vows, and the constitution of the Free Church. Mr. MacIntyre, if I mistake not, was one of the 643 who voted in favour of the union. The House of Lords was an impartial tribunal, under the highest obligation to adjudicate without fear or favour. Their decision, by majority of five to two in favour of the faithful minority was just – (1) That the association or body of Christians calling themselves the United Free Church of Scotland has no right, title, or interest, in any part of the whole land, property, sums of money, and others, which stood vested as at the 30th day of October, 1900, in the Right Hon. John Campbell, Baron Overtoun, and others as general trustees of the Free Church of Scotland: and (2) that the said appellants (minority) and those adhering to, and lawfully associated with them, conform to the constitution of the Free Church of Scotland, are, and lawfully represent, the Free Church of Scotland, and are entitled to have the whole of the said lands, property, and funds applied accordingly to the terms of the trust upon which they are respectively held for behoof of themselves and those so adhering to, and associated with, them and their successors, as constituting the true lawful Free Church of Scotland. Mr. Macintyre says “that the Church had decided that union was according to the mind of Christ.” So indeed it is, but not union based on compromises, which necessitate the surrender of governing principles. The minority were ardent unionists on a Scriptural basis, but were not in favour, for the sake of an outward union, of surrendering their belief in the Divine authority of the Bible and the Confessional doctrines which had been the bulwark of the Church of Scotland for centuries. The seceding majority showed in a very extraordinary manner that they were animated by the “mind of Christ” when they shut and locked the gates of the Assembly hall against the minority, and placed two policeman on guard insides the gates. It was a very pathetic sight to see the General Assembly of the “true Free Church of Scotland” locked out of their own Assembly hall, and compelled to constitute on the street, on a wet wintry morning, amid hostile shouts. “The mind of Christ,” indeed! Would Christ have acted in that manner towards men who were contending for the integrity of His Word, His Deity, and the doctrines that revolve round His Person and His Cross? Let one incident illustrate “the mind of Christ.” When the disciples complained to Him that they saw one casting out devils in His Name, and they forbade him because he did not follow them, He replied: – “Forbid him not, for no man can do these things and speak lightly of Me.” – Yours, etc.• Potts Point, December 27th. W. McDONALD.

–––––––––––– SOME REASONS WHY CHRISTMAS SHOULD NOT BE OBSERVED.

–––––––––– 1. It is not only without warrant in the Word of God, but is expressly contrary to the Gospel. When the Galatian Christians gave way to like practices, Paul greatly feared that

the Gospel had come to them in vain. “Ye observe days, and months, and times, and years; I am afraid of you, lest I have bestowed upon you labour in vain” – Gal. 4: 10-11. 2. The Church in Apostolic times knew and observed no such day, and as it alone is the Scripture pattern of the Church of Christ in every part of the Christian era, so Apostolic 722 WHY CHRISTMAS SHOULD NOT BE OBSERVED.

teaching, and the practice founded thereon, are ever to be observed. 3. Christmas, and all other religious days, save the Lord's Day, were accordingly rejected and abolished at the Reformation, and especially in Scotland, where all Popish and Anti-Christian rites, including dedication of days, were no feast days among Christ-ians, while Calvin declared that all such days were foolish and occasions of superstition. 4. In no way is such a day necessary for the commemoration of the benefits of redemption to real Christians, as they are not likely ever to forget them, especially seeing they have, and take occasion, not only every Lord's Day but every day of the week, in their hearing, reading, meditating, or conversing upon God's Word, and in their other daily exercises of religion thankfully to recall and commemorate these blessings. 5. The day usually observed, the 25th December; does not represent the date of Christ's birth. Nothing is more certain than that this event did not take place at this season of the year; and this is generally acknowledged. In such a case its observance is without meaning, and adds to the impropriety of the celebration. 6. The keeping of Christmas, which is alleged and bears to be in honour of Christ, is rather to His great dishonour, seeing He hath required no such service, and frowns upon the institution of any other service than that He Himself has appointed. Hence His words to His disciples are: “If ye love Me, keep my commandments;” and again: “Ye are my friends if ye do whatsoever I command you” – John 14: 15, and 15: 14. He permits none to add in the very least to either His commandments or ordinances, expressly declaring of such as do so: “In vain they do worship Me, teaching for doctrines the commandments of men” – Matt. 15: 9. Yea, says the wise man: “Add thou not unto His words, lest He reprove thee, and thou be found a liar” –Prov. 30: 6. 7. When we consider the origin of the day and its service, and those concomitants with which Christmas has ever been and still is associated, the dishonour done to the Lord Jesus Christ increases. For Christmas, with all its customary paraphernalia, of the tree, the mistletoe, holly, boar's head and Yule cakes, and its attendant follies and excesses, is but the Saturnalia of the Pagan citizens of old heathendom, connected with the worship of their god, Baal, or the sun, and intended to manifest their joy at the arrival of his winter solstice. And though varnished over with a thin skin of Christian nomenclature by the Church of Rome, by which it was appropriated and passed down, this heathenish festivity remains still in its nature and effects the same as ever it was, a discredit not merely to Christianity, but even to humanity. Surely this is a thing from which all who love the Lord Jesus, and who desire to cherish the benefits of His redemption for themselves and their fellow-men, will do well

to keep themselves! Of what value is our most devout services if they be such as He will not accept? If He refuses the will-worship even of those whose hearts He Himself has enlightened, will He accept that which took its origin in the mire of human depravity? It was a sound Scriptural principle, therefore, which was enunciated and practised in Reformation times, and one which most be applied to every part of Divine worship, and to every observance of a religious nature, that “the acceptable way of worshipping the true NOTES AND COMMENTS. 723

God is instituted by Himself, and so limited by His own revealed will, that He may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the Holy Scripture.” Already conformity has gone too far. The subtle stratagems of the enemy have prevailed. Scotchmen, who were once wont to act from reasoned and firm principles, now allows themselves to be weakly cajoled into sin by such pleas that by abstention they make themselves appear odd in the sight of others. It is so pleasant it is urged, to be of one mind and at peace with all mankind. On the same grounds, then, may we not be desired to abstain from meat on certain days and seasons? May our ministry not be forbidden to marry? Yea, may we not be allured to conform in all things, not excepting the blasphemous and idolatrous mass, which, indeed, many are beginning to attend. If we accept Christmas from Rome, we will not stop with it. Do Protestants not yet know that the land is even now consumed? – Original Secession Magazine.

–––––––––––––––––– NOTES AND COMMENTS.

–––––––––––– A PRESBYTERIAN PLEADING FOR A LITURGY. – Innovators are never satisfied. The Rev. Dr. Marshall, of Scot's Church, Melbourne, last month, in re-opening his church after its renovation advocated a liturgy in the worship of God, on the ground that it would add to the dignity and solemnity of the service, and increase the interest of the worshippers. But the question is suggested, why then have we no example or warrant for a form of prayers to be read in the Bible? When the apostle says, “We know not what we should pray for as we ought,” he gave no hint that a liturgy would meet the case; but significantly saith, “The Spirit also helpeth our infirmities,” and “The Spirit itself maketh intercession for us with groanings, which cannot be uttered.” The saintly Rutherford said: “There be so many other things that are a pouring out of the soul in prayer, as groaning, sighing, looking up to heaven, breathing, weeping; that it cannot be imagined, how far short printed and read prayers come of vehement praying: for you cannot put signs, groans, tears, breathing, and such heart messengers down in a printed book, nor can paper and ink lay your heart, in all its sweet affections, out to God. The service book then, must be toothless and spiritless talk.” Dr. Marshall, like other Presbyterian liturgists, pleads the example of John Knox. But two things are raised by such a plea – First, it may be replied that if a liturgy is at any time excusable it is when people and conductors of public worship were emerging, or had not long emerged out

of pre-reformation ignorance and darkness; not in these days of such boasted of learning and enlightenment, And secondly, Knox, with all his abilities and virtues, is not the infallible leader in the minds of true Presbyterians: for they like the Bereans look to the Scriptures for direction, and test even their teachers by them. Dr. Marshall also represents Presbyterians in Scotland, so long after the Reformation as in 1637, as not objecting to a liturgy, but to the State for forcing it on them. According to Dr. Hetherington's History of the Church of Scotland, in that year, at three day's notice, twenty-four noblemen, many barons, about one hundred ministers, and commissioners from sixty-six parishes, and from many principal burghs, with many of the gentry from five counties, reached Edinburgh, resolved to 724 NOTES AND COMMENTS.

defend the purity as well as the freedom of their national religion. Later, in the same year, the noblemen, gentry, burgesses, and ministers who disapproved of the service book itself, were too numerous to meet in one place, and therefore met in four divisions, in prayerful opposition to the liturgy, both on account of its matter, and of the manner in which it was being pressed on them. They went so far as to charge the prelates, in their appeal to the Privy Council, with the imposition of the liturgy and other wrongs, and pointed out the false doctrines contained in the book. METHODIST CONFERENCE AND DANCING. – The accommodating tendency to the modern diversions of society in churches is being increasingly patent. The recent Conference of the Methodist Church, in Melbourne, by a vote of 22 to 15, after the majority of the members had left, declined to deal with the question as to whether their former rule against dancing should be restored. Some of the reasons given by those who wanted the question to be left an open one, are really saddening. One, a Pleasant Sunday Afternoon Minister, pleaded that he knew some dancers who were holier than himself; another pleaded that if they should not allow dancing, some people would leave them; another advocated leaving the matter to people's own judgment; another held that the practice had gone too far to be restrained; and another argued that human nature wanted to do what was forbidden, and that, therefore, it would be better not to forbid this practice. And one who favoured its prohibition declared that they had lost people already, some having gone to the Presbyterian Church, where they had more liberty, and others going to the Baptist, because it was more strict. Yet, another argued that the Church could not consistently condemn what was taught in its Ladies' College. True it is, that some loud murmurs against the laxity of their Conference have since been heard in different places. But what we specially deplore is that, as in too many matters considered today, no appeal was made to the Scriptures so far as the report of the debate shows. In our Larger Catechism's exposition of the 7th commandment, much is clearly forbidden that is associated with modern dancing, including “light behaviour,” “immodest apparel,” and “lascivious dancings.” The most godly divines in the Church regard the last phrase as including promiscuous dancing. Thomas Boston, in his exposition of the 7th Commandment, dealing with what it forbids, says: “Promiscuous dancing, or dancing of men and women together. This entertainment, however, reckoned innocent among many, is evidently an incentive to lust, Isa. 23: 15, 16, 17. It is supposed, that it was to a dancing match, among the daughters of the land, that Dinah went forth when she was dealt with as a harlot. This practice seems to be struck at by

these Scriptures, Romans 13: 13 – “Let us walk, – not in chambering and wantonness;” 1 Peter 4: 13, where mention is made of “walking in revelling.” – It is offensive to the grave and pious, is condemned by our Church, yea, and has been condemned by some sober heathens.” IS INFANT BAPTISM OF POPISH ORIGIN? – In a “Baptist” magazine recently it was so represented. It seems strange that our best and purest reformers never found it so. They had a strong enough revulsion against Romish ordinances and were scholarly and of keen intellect. In an article, in a back number of this magazine, the failure to find any period in the history of the Christian Church, when infant baptism began to be practised, was shown to be a strong confirmation that it was from the beginning. But when did the practice of adult immersion as the only valid baptism commence? Let we quote from Hodge's Outlines of Theology – “The NOTES AND COMMENTS. 725

practice of infant baptism is an institution which exists as a fact, and prevails throughout the universal church, with the exception of the modern Baptists, whose origin can be definitely traced to the Anabaptists of Germany, about A.D. 1537. Such an institution must either have been handed down from the apostles, or have a definite commencement as a novelty, which must have been signalized by opposition and controversy. As a fact, however, we find it noticed in the very earliest record as a universal custom, and an apostolical tradition. This is acknowledged by Tertullian, born in Carthage, A.D. 160, or only sixty years after the death of the apostle John. Origen, born of Christian parents in Egypt, A.D. 185, declares that it was the usage of the church to baptize infants, and that the church had received the tradition from the apostles. St. Augustine, born A.D. 354, declares that this doctrine is held by the whole church, not instituted by councils, but always retained.” It would become “Baptists” better to cease using instrumental music in worship, which is of Popish origin in the Christian dispensation, rather than make this unproveable charge against infant baptism. BIBLE IN SCHOOLS. – “It is a national crime,” Said a devout old man to the writer, many years ago, for the State to keep God's Statutes out of the schools of the nation. The opponents of all State legislation in favour of God's truth have never been able to show any harm the reading of the Bible would cause to those who want the liberty to read it, nor to those who do not want it by giving facilities to those who do. Yet they are showing zeal just now in forming a league to prevent the matter from being submitted even to a vote of the electors; and to urge electors, should Parliament refer the matter to them, to vote against Bible lessons. Romanists and secularists combine in this unholy crusade. A Popish bishop in this State, recently exposed his want of logic, not to speak of anything else, in imagining the appeal for Bible instruction to involve such an injustice as if twelve voters against one were to compel that one to do something contrary to his conscience. The Romanist position means rather than this one voter would prevent these twelve from having what their consciences required, although they would not force what they want on him. It is said that a majority of the new Parliament is pledged to support a bill to present a clear question to the electors, since the last referendum on the matter was a failure owing to the confusing nature of the three questions on the voting papers. It would be wise if our opponents were in a proper mood to consider candidly, not merely the

immense good which the reverent reading of “the Book of books” may do the young, many of whom will not have its use at all, if not in the schools; but particularly the honour due to God in a national recognition of Him and His revealed will, as well as the peril which any State incurs that offers such an insult to Him as to decline to hear His voice speaking to it, and such an impudent affront as to exclude His law from any portion of His dominions. Voluntaries may say what they will in support of their pet principle of the creature's liberty, and that no legislation should favour the true religion more than the false; but this, logically, involves the support of secularism, and places the conscience of erring man above the sovereignty of man's Maker. Secularists and Romanists deny to others the liberty to do what they decry; yet the advocates of the Bible do not force them to read it. Besides, these opponents of true liberty have no dread of the Divine judgment that may follow national sin, in which all more or less suffer. The Word says: “Blessed is the nation whose God is the Lord;” and the nation or kingdom that will not serve Thee shall perish.” 726 NOTES AND COMMENTS.

THE LATE DR. RAINY. – The death of this United Free Church leader, in Melbourne, on 22nd December, about a fortnight after his arrival as an invalid, within a fortnight of 81 years of age, is an event which appeals to the tender feelings; but when his admirers bring disputable matters into their praises of him, they must blame themselves if Free Churchmen reply. In this issue is published a letter from the Rev. W. McDonald, of Sydney, which the Unionist organ referred to as if not well timed. For this the Unionists themselves are the provokers. In this State, one of the friends of the deceased Principal, claimed that he had never said anything as a controversialist that he should withdraw. Yet the late Principal contemptuously referred to the Free Church ministers and elders, whom he and his party excluded from their own Hall at the time of the Union, as playing at Church; declared that they had no right to a penny of Free Church money; accused them of troubling the waters at which both were drinking; and described them as wolves wanting to devour the (union) sheep! All these representations were far from the truth, it is needless to say. That the late Dr. Rainy was an able ecclesiastical diplomatist is allowed; but when his admirers bestow praise on him for his influence in shielding heretics from discipline and in neutralizing the Church's Confession of Faith by an ambiguous Declaratory Act, they revive grave regret in the minds of faithful men that one of such capability as a leader, and of estimable personal qualities should have been so conspicuous as the leader of Volumtaryism in the Church which was pledged to the opposite principle; of liberty in the innovations; and of toleration to teachers of views even subversive of those things which are most surely believed among us, and to which the Church's office-bearers had vowed to be faithful. UNMOVED BY NOVELTIES: – I avow myself at this hour the partisan of Christ, and the whole truth of Christ in its old fashioned form: the more old fashioned the better for me. I am for Jesus Christ, the same yesterday, today, and forever. I am for the gospel of martyrs and confessors, who gave their heart's blood as the seal of their faith. New gospels and new theologies I abhor. I am for that same ancient gospel which today is said to be absolutely defunct. Science has wiped out the evangelicals: we are dead, we are gone. So they say of us. Yet in our graves we turn; even in our ashes live our wonted fires; we expect a resurrection. Truth may be crushed down, but it cannot be crushed out. If there survived but one lover of the doctrines of grace, he would suffice by God's Spirit to sow the world again

with the verities of our holy faith. The eternal truth which Christ and His apostles taught is not dead, but sleepeth: at a touch of the Lord's hand she shall rise in all her ancient power and look round for her adversaries, and they shall not be; yea, she shall diligently consider their place, and they shall not be. Blessed are they who at this time are not afraid to be on the side that is ridiculed and laughed at. Truth will have its turn, and though it now grind the dust it shall be at the top before long, and they who are loyal to it shall share its fortune. Let us be bold enough to say: “Put down my name among the fools who believe, and not among those whose wisdom lies in doubting everything.” God save us from the wisdom which believes in itself, and give us more of the wisdom which believes in Him. – Spurgeon. ANTICHRIST – As the battle of the glorious Reformation was fought out by our Protestant fathers on the declared ground that the Pontifical head of the Roman apostasy is the Antichrist of prophecy, so it is only by the firm maintenance of this same leading truth that the Church of God can now consistently wage the final struggle with that deadly antagonist. The data on which the Reformers concluded that the Pope is the Antichrist, and in virtue of which they felt themselves to be justified in breaking with the Roman Communion, QUESTIONS AND ANSWERS 727

have been, during the past three hundred years, and more particularly within the present century, confirmed beyond all reasonable doubt. Satan, however, according to whose “working” the “Mystery of Iniquity” adapts itself to all exigencies, has of late years only too successfully diverted the minds of many Christians from a consideration of such evidence, and has induced the wide acceptance of a speculative Futurism – a method of prophetic interpretation originated by Romish theologians. The learned Bishop Jewel pointed out in his day the crafty objects of this perversion of Scripture testimony. Referring to the “divers fantasies,” “the many fond tales of the person of Antichrist.” devised by men, that faithful Prelate discreetly remarked: “These tales have been craftily devised to beguile our eyes, that whilst we think upon these guesses, and so occupy ourselves in beholding a shadow, or probable conjecture, of Antichrist, he which is Antichrist indeed may unawares deceive us.” – The Gospel Magazine. “COME, says the Christian Instructor, the weekly paper of the large United Presbyterian Church of North America – containing more than 1000 ministers and 1000 congregations. Come, and we will lead you to the exclusive use of that pure fountain of praise, the Bible Psalms, which God Himself has provided for use of His people. These songs are a perennial service of spiritual pleasure to the renewed heart, and in singing them we are sure that they are true and acceptable to our Master, Who Himself sang them with His Disciples.”

–––––––––––––––––– QUESTIONS AND ANSWERS

SOMEONE, by letter, has asked: “Would it be breaking the Fourth Commandment to follow an industry that could not be carried on without a good deal of Sabbath labour?” Reply: It is assumed that the industry is lawful and right to undertake apart from the Sabbath work required. In that case, if the Sabbath work is only such as to preserve the industry from injury and not to increase the profits of it, the work may be regarded as one of necessity. But if the work be for the purpose of saving work on another day, or of making the industry more remunerative, it would be a trespass against the Fourth Commandment. To illustrate this, let us suppose the industry is that of mining. It may be necessary for an engine to be

kept going to prevent the water from flooding the mine; but it would not be necessary and would be desecrating the Lord's Day to continue driving for, or getting out, the ore. Suppose it be the shipping industry, it is necessary to work the ship when at sea; but it would be sinful to leave port on the Sabbath, or so to arrange shipping for the purpose of making the Sabbath as another day, in the interests of larger dividends – to say nothing of the evil of preventing men from ever getting to the House of God, and acting regarding them, as if they had no world to prepare for. Or, if it be the dairying industry, it is necessary to milk and feed the cows, but wrong to send the milk to the creamery, which in this State is too often done, and which prevents many from having a Sabbath at all, owing to the craving for worldly gain. Milk can be, is, and has been kept over till Monday by Sabbath keeping people without any loss. “Where there is a will, there is a way.” They, who so use the Lord's Day as to increase wealth, sin against their own souls, put obstacles in the way of their fellow men's everlasting profit, and dishonour God. They mean, by their conduct, that the “one thing needful” is to get money, and this is covetousness, which the apostle calls idolatry. It is a Christian's duty not to engage in unnecessary work on the Lord's Day, even if he should lose a situation by declining. The words of Christ are solemn: “He that loveth his life shall lose it; and he that hateth his life in this World shall keep it unto life eternal.” 728 NOTICES.

“ENOUIRER” also asks, “Is the 25th verse of the 17th chap. of Acts a proof, that instrumental music cannot be sacred?” This verse is: “Neither is worshipped with men's hands, as though He needed anything, seeing He giveth to all life, and breath, and all things.” The first part of the verse may be rendered, “Neither is ministered to by men's hands.” The purpose of the apostle, in these words, is to express the absurdity of the heathen in making idols, and their worshipping the workmanship of their own hands. Yet it is applicable to any invention of men and their intrusion of these inventions into the worship of God. Instrumentalists not merely have instruments made by the hands of men, but also play them with their hands; and these things being without New Testament warrant, it follows that the playing of instruments in Divine worship is worshipping or ministering to God by men's hands, as if He needed it; whereas He saith; “Who hath required this at your hands?” Instrumental music cannot be sacred in the sight of God, considering the fact that He has not required it, and the fact that men have invented it, and practise it just because they like it themselves. To what absurd practises would this carnal principle logically lead, we will leave our readers to ponder. Against all “will-worship” the Great Head of the Church placed this sublime statement: “God is a Spirit, and they must worship Him must worship Him in spirit and in truth.”

–––––––––––––––––––––––––––– NOTICES.

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Printed and Published for Rev. J. Sinclair, Geelong, by W. A. Brown.

Vol. 6 No. 10

THE FREE CHURCH

QUARTERLY —―—–——―—–—

A MAGAZINE

FOR THE DEFENCE AND ADVOCACY OF SCRIPTURAL WORSHIP,

DOCTRINE, GOVERNMENT AND DISCIPLINE. –––––––––––––––––––––––––––––––––

(EDITED BY THE REV. JOHN SINCLAIR, GEELONG) –––––––––––––––––––––––––––––––––

J U N E , 1 9 0 7 –––––––––––––––––––––––––––––––––

CONTENTS:– Page The Instability of Human Instruments contrasted with the stability of the Gospel of Christ … … … … 729 Can the Free Presbyterian Church hold the young … … 735 Lost Seasons of Grace lamented … … … … 740 Christ in the Psalms … … … … … … 746 Which shall Win … … … … … … 748 Form and Power … … … … … … 752 Free Church General Assembly … … … … 754 The Churches Commission … … … … … 756 Free Presbyterian Intelligence– Hamilton … … … … … … 757 Branxholme, Camperdown, Charlton … … 758

Geelong and Drysdale … … … … 759 Deaths … … … … … … … 759 Questions and Answer … … … … … 760 Presbyterian Rationalism … … … … … 761 Notices … … … … … … 762 –––––––––––––––––––––––

W. A. Brown, PRINTER, &c., GEELONG.

—————————————————— THE FREE CHURCH

QUARTERLY.

════════════════════════════════════════════════ VOL 6. No. 10] JUNE, 1907 [PRICE 2s. 6d: Yearly (Including Postage).

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THE INSTABILITY OF HUMAN INSTRUMENTS CONTRASTED WITH THE STABILITY OF THE GOSPEL OF CHRIST.

“The voice said, cry, And he said, what shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth; because the Spirit of the Lord bloweth upon it; surely the people is grass. The grass withereth, the flower fadeth: but the Word of our God shall stand for ever.” – Isaiah 40: 6-8. There are various kinds of voices. Some are sweet. Some are shrill. Some are powerful. Herod must have had a very sweet voice, when it could draw from the people the acclamation – “It is the voice of a god and not of a man.”

Whitefield must have had a very shrill voice when its every note and inflexion were heard by 20,000 people. Peter must have had a very powerful voice when it could persuade 8,000 hard hearted and stiff necked sinners to repentance and conversion in one sermon. But of all voices that of death is the loudest, the longest and the most impressive. There is a divine voice that cries to us. The Lord gave his voice from heaven, and that a mighty voice. There is an angelic voice that cries to us, “Woe, woe, woe, to the inhabiters of the earth.” There is a human voice that cries to us – the voice of the man within the breast – the voice of conscience which is loud enough to be heard by ourselves, though not loud enough to be heard by others. There is a dumb voice that cries to us. “For the stone shall cry 730 THE INSTABILITY OF HUMAN INSTRUMENTS. out of the wall, and the beam out of the timber shall answer it.” There is a saving voice that cries to us – the voice of blood, the blood of Jesus Christ which speaketh better things than the blood of Abel. And there is a providential voice that cries to us and to the city, “Hear ye the rod, and who hath appointed it.” The voice of the word concurs with the voice of Providence to us of man's mortality. These two voices cry together, “All flesh is grass, and all the goodliness thereof is as the flower of the field. The grass withereth, the flower fadeth; because the Spirit of the Lord bloweth upon it: surely the people is grass.” Mark the certainty of man's mortality. The voice said to the prophet, “Cry,” and when the prophet asked, “What shall I cry?” the answer came, “Cry, surely the people is grass.” Mark the universality of man's mortality. The flesh of kings and councillors, the flesh of saints and martyrs, the flesh of high and low, of rich and poor, “All flesh is grass, all the goodliness thereof is as the flower of the field.” Not so much like the flower of the field in its beauty as like the flower of the field in its frailty. For if not cut down by the iron instrument of man, or cropped by the rude hand of man, the gentle breath of wind will blow off its beauty. But mark, that all this mutability of man is contrasted with the immutability of the gospel. “The grass withereth, the flower fadeth: but the word of our God shall stand for ever.” The message then which the voice of Providence concurring with the voice of God's word brings to us teaches us these two great truths. I. – The instability of human instruments. It was a solemn proclamation which Saladin caused to be made to his people, when he ordered an officer to carry his winding sheet on a pole through the streets of his capital, and a

herald to go before him crying, “This is all that remains of the mighty Saladin.” It was a solemn cry which an eastern monarch caused his attendants to salute him with every morning when he entered his chamber. “Remember, Prince, that thou must die!” And it is a solemn cry and proclamation which is now made to you. Attend then to the lessons which we are here taught of the instability of human instruments. 1. Human instruments considered personally are perishing and short-lived. They are compared to grass, an herb which from its quickness of growth and tenderness of species is a fit emblem of all flesh. In their first growth they are like grass, weak and tender, but shooting rapidly to maturity. In their prime age, they are like grass exposed to be cut down. The Spirit of the Lord may blow upon the strongest and healthiest of them, a sudden disease and disaster, which may mow them down as the grass is mown in sum- THE INSTABILITY OF HUMAN INSTRUMENTS. 731 mer. And just as the grass when cut down speedily changes its colour, and loses all its fresh beauty, so man, when cut down by the scythe of death, undergoes a similar transformation. “Thou changest his countenance and sendest him away.” How often have we seen a hale strong man walking up and down in the morning, and in the evening stretched out a withered shrunken corpse. In the morning they are like grass which groweth up. In the morning it flourisheth and groweth up; in the evening it is cut down and withereth. But though men should escape in the prime of life these sudden diseases and disasters, like grass they will wither of themselves when comes the winter of old age. Their bodies are made up of perishing materials, and “in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened, then shall the dust return to the earth as it was; and the spirit shall return unto God who gave it.” 2. Human instruments considered relatively are fading and last not. The connections they form, the attainments they make, the performances they accomplish are the goodliness of men, and these are compared to the flower of the field. Mark, it is not to the flower of the garden, but to “the flower of the field” which is constantly exposed to be trodden down and destroyed by every hoof of beast that they are compared. When the Spirit of the Lord bloweth upon them by disease or disaster, or when they fall by self decay in the winter of old age the connections of human instruments perish. The partner of life has no longer the desire of her eyes. The son has no longer the guide of his youth. The servant has no longer the instructions and favours of a kind master. The

old colonist greets no more the companion of early privations and the sharer of later prosperity. The minister loses for ever his helper in the Church; the brother off-ice-bearer the companion with whom he took sweet counsel, and walked to the house of God in company; and the Church, its leader in enterprise and its almoner in charity. In like manner the attainments of human instruments perish; the wit which in sallies of harmless pleasantry enlivened the social board, dies with them; the energy of character and persistency of purpose which characterised them from other men, are paralysed in death; the intellectual and scientific furniture with which they garnished the chambers of the inner man – the household gods of many, are shivered on the threshold of the other world. The wealth which they had amassed, the canker worm eats and the rust corrupteth; and the honours to which they were advanced and which they loved as a flattering fact that men have been told of their existence, fall from them when they don the habiliments of the grave. All these attainments may be read on their tombstones, 732 THE INSTABILITY OF HUMAN INSTRUMENTS. but of them in most instances nothing remains but the memory. And what happens thus to their connections and attainments will eventually happen to their performances; the fields which they added; the vineyards which they planted; the barns which they built – all the works which their hands have wrought – all the labour which they have laboured to do. “This,” says the wise man, “This is also vanity.” Ichadod! where is the glory? was the dying cry of a nameless woman in Israel who was weary with forbearing. It was the cry of the Lord's hidden ones – a woman of great tenderness, of spirit and of still greater piety of heart and life. Her father-in-law was dead. Old Eli had ended his days by a death so miserable that as one has said it was doubtful whether his heart or his neck was first broken. Her husband was dead. But though his private wrongs to her may have been as numerous as his public wrongs to God and to the church, she felt his loss in her womanly heart. It was indeed a time of travail with her. Yet God mingled her cup with one large drop of mercy in her dying moments. The glad tidings of a son born by her broke in upon the doleful tidings of a father in Israel fallen, of a husband killed in battle. “Fear not” cried the sympathising Hebrew women, “thou hast born a son.” But she answered not neither did she regard it. A master grief had taken possession of her soul. The ark of God was taken. What was her travail to the travail of the church of God? What cared she to see the good of her children if she saw not the good of God's elect? What comfort could she have in her own deliverance from childbed pangs, if the church of God the mother of us all were not delivered? What cared she for an offspring

who should want the ark? – the symbol of God's presence with them? What cared she to bring a son into the Israel of God when God himself had departed from it? What cared she how soon she departed from those from whom God: had departed? Rallying her expiring energies she left her people a memorial of her grief for the loss of the ark and her father in-law and her husband in the name of her new-born son. “Call him Ichabod. Where is the glory?” she cried, and breathed out her soul with the cry, “The glory hath departed.” Oh! my brethren. Time with its iron hand has carved the dying cry of that nameless woman of Israel “Ichabod! where is the glory?” on earth's antique temples and on earth's imperial piles. It has stamped Ichabod! where is the glory? on Palmyra's tottering colonnades, on Nineveh's ruined palaces; on Assyria's marble-panelled halls, and on earth's buried cities. It has written Ichabod! where is the glory? on departed honours and on mounting hopes laid low. When some great reverse of temporal fortune has happened – when some mighty plague has stalked through the land and reaped its life – when some good ship with its living freight has gone down in the seething waters THE INSTABILITY OF HUMAN INSTRUMENTS. 733 – when one of our chief men has been smitten in the prime of his life and in the zenith of his career, the great and exceeding bitter cry of that nameless woman has been repeated over the melancholy wreck – “Ichabod! Ichabod! Ichabod! where is the glory?” There are, however, connections which death cannot dissolve, attainments which the grave cannot divest us of, and performances which time can never efface and destroy. Union to Christ, attainments in holiness, and a performance of good works survive the grave. “I heard a voice from heaven saying unto me, Blessed are the dead who die in the Lord from henceforth: yea, saith the Spirit, that they rest from their labours, and their works do follow them.” And we turn from the instability of human instruments to contemplate II. – The stability of the gospel. “But the word of our God shall stand for ever.” That this applies to the gospel of our Lord Jesus Christ is put beyond question by the apostle Peter, who, quoting the text, adds, “And this is the word which by the gospel is preached unto you.” 1. The gospel shall stand for ever in its truths. His truth endureth from generation to generation. The great doctrines of the gospel which Rowland Hill summed up in three R's – Ruin by the fall; Righteousness by Christ; Regeneration by the Spirit – have survived all the mutations of time. Built on the Rock Christ they can never fall. Opposed, as they have been, by the

prejudices of the natural heart, subjected, as they have been, to the keen edge of the wit, learning and philosophy of earth's reputed sages; put to the ban by the anathemas of courts and councils; and tried as they have been in the fiercest of all elements – the element of fire, they have nevertheless maintained their position unshaken, and, throughout a great longevity have vindicated their claim to be regarded as indestructible. 2. The gospel shall stand for ever in its promises. Unlike the promises of man they need no such prefix as “If the Lord will.” They are all yea and amen in Christ Jesus, who is the same, yesterday, today, and for ever. Take as illustration of this the promises of the gospel to the believer. “Leave thy fatherless children I will preserve them alive, and let thy widows trust in me.” And how has that promise been fulfilled? Hear David, a man well versed in the afflictions of others, “I have been young and now am old, yet have I not seen the righteous forsaken nor his seed begging bread.” Hear him again, “A father of the fatherless and a judge of the widows is God in his holy habitation.” Hear also Hosea, – “In thee the fatherless findeth mercy.” Take also the promises of 734 THE INSTABILITY OF HUMAN INSTRUMENTS. the gospel to the church. Is it not promised that the gates of hell shall never prevail against her? and has the true church of Christ ever utterly failed and been lost? Is she not alive to this day? Yea, have not her most grievous persecutions been overruled as subservient agencies to her further spread; and the blood of her martyrs to be her seed? 3. The gospel shall stand for ever in the succession of faithful men. “He gave some apostles, and some prophets, and some evangelists, and some pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man.” As in the darkest ages of heathenism, when He suffered all nations to walk in their own ways, He left not Himself without witness in Providence in that He sent rain and fruitful seasons filling their hearts with food and gladness; so in the darkest ages of Christendom He left not Himself without witness in that He raised up and perpetuated a ministerial succession in His church. The secluded valleys of Piedmont sheltered those of whom the world was not worthy for centuries, and Waldensian witnesses spread the truth of God as lights in a dark world. And in these last, slippery and perilous times that succession is maintained. Men who have been born again by the instrumentality of the truth of God, the indestructible seed of the word which liveth and abideth for ever and sustained by its eternal promises, are from time to time raised up to supply

the place of those who are now without fault before the throne of God. Another man to take the colours! Such was the cry which issued from the square of one of our regiments drawn up on the field of battle in deadly opposition to the foe. It was answered by one who stepped into the gap, and, plucking the staff from the stiffening fingers of the dead ensign, he waved its dreadless flag again in the face of the foe. Another volley rang, and again the cry issued from the square, “Another man to take the colours!” A second man stepped forward and gallantly raised again the standard. The sun gleamed upon the levelled bayonets, a third volley rang, and above all the din of battle a third time the voice came from the square, “Another man to take the colours.” And standing as I now do in the midst of this square of the church and seeing a standard bearer down, I would lift again the old battle cry, “Another man to take the colours.” For the word of our God shall stand for ever. Who will consecrate his service this day unto the Lord? Understand the time. The church is not entered on millenian rest when her walls shall be salvation and her gates praise. She is warring with the prince and the powers of this world. He who enlists in God's service must wage a warfare, and may THE FREE PRESBYTERIAN CHURCH AND THE YOUNG. 735 early fall in conflict. Understand the terms. You shall receive a hundred gold now in this time, houses and brethren, and sisters and mothers and children, and lands, with persecutions, and in the world to come, eternal life. Who then will consecrate his service this day unto the Lord? J. B.

––––––––––––––––––– CAN THE FREE PRESBYTERIAN CHURCH HOLD THE YOUNG?

––––––––––– The above question is one of deepest meaning and fullest interest to every lover of the Free Presbyterian Church, as also to those of the other section of Presbyterianism still adhering with us to the Scriptural principles and methods known amongst us, for it will be readily seen that the matter of the continuance of the young in the paths of the fathers, in regard to doctrine and practice is one of vital importance to our church life; and we not only desire that they shall continue in those paths, but that they will do so from conviction and with a full knowledge of the principles for which they stand. And the necessity of endeavouring to secure an intelligent grasp of the situation in relation thereto is becoming daily more emphasised. Let us then at the outset understand what we shall designate “holding the young.”

There are many degrees in which the term may be used. It is used by many as setting forth the fact of the attachment of young people to the Church, when that attachment consists mainly in using the name of the Church to signify which section of the tennis or cricket players of the town they belong to. But we will not be satisfied with anything less as its meaning than this – the practical and proved power of the Church to so secure the individual interest of the young people, that they will display an intelligent grasp of the foundation principles of the Church, for which she has stood in the past and intends to stand for in the needy days of the present. Now an institution which claims to be able thus to “hold the young” must bear investigation. Will the Free Church stand this test? The whole world of thought answers Yes! Not because that she has any man wrought virtue in her construction, but because her construction is Scriptural, and it is striking proof of the strength of her position in this regard that, neither in the Old Land nor this, where she has passed through the fires of the anger of her enemies have any attempted to show that she is unscriptural. The most that any have cared to attempt to do, has been to show that they have considered her unsuitable to the conditions of life prevailing in the present day, but seeing that this has been only a matter of opinion, and the opinion of man against God, it must necessarily be counted of little weight.

736 THE FREE PRESBYTERIAN CHURCH FOR THE YOUNG. Our reasoning then just here amounts to this – the Free Church is able to hold the young, because the foundation principles and detailed methods are Scriptural. The reason of the claimed power is obvious, we believe in God the Father of our Lord Jesus Christ as the author of all saving power, of youth as of old age, and we believe that the Holy Scriptures being God's revelation of Himself are, and should be, “the only rule of faith and practice.” This will commend itself as conclusive when we remember that the Church is not of human authorship, and we will clearly see that no amount of device by man contrived can have any claim even to a place with the Scriptures in the great matters of soul interest. We have said that we shall in this article understand from the term “hold the young” the practical and proved power of the Church to secure their individual interest. The truth of this statement is self evident, the Free Church people are known even where they have become attached to other congregations for the individual interest they take in the spiritual and financial affairs of the Church. They have an ideal of the purposes for which the Church of Christ exists, which is certainly above the ordinary, and the experiences of those who have been in position to know, have shown that people who have had the Free Church training in youth, and lived under Free Church ideals in early

life, are people on whom the Church may depend for the faithful discharge of the spiritual responsibilities and the straightforward recognition of the financial care of the ordained means of the Gospel's conveyance to the needy. There are recorded instances where workers outside the Free Church have testified to the reliable characters of our people in all things which make for true Churchmanship. These facts are used not as showing reason for our boasting, but as being to us satisfying proof that the standards and methods of our Church are such as in actual life give results which justify our continuance in the old paths. Further we have said that embraced in the term “hold the young” we understand there will be a displayed intelligent grasp of the foundation principles of the Church. One of the most noticeable features of the popular churchmanship of today is that the adherents generally spew a most lamentable ignorance of the foundation principles, not only of the particular denomination to which they are attached but of the Church of God. One of the productions of the lax practices of the age has been what might be termed – a superficial churchmanship – of which the adherent gives merely the acknowledgement that he claims its name, with the result that any formalist or advocate of the new theology may introduce innovations of method and unsoundness of views confidently knowing that the likelihood of anything in the way or opposition of a nature needing to be reckoned with is reduced to a minimum. It will be readily observed that to this introduction of a THE FREE PRESBYTERIAN CHURCH FOR THE YOUNG. 737 churchmanship which treats lightly the Scriptural position of the Church, may be traced many of the evils of present day life. One of the results of this failure to secure a knowledge of principles amongst the people, has been the deplorable state to which the forces of Protestantism have been reduced in many places. We find men ceasing to lift up their influence against the errors of Rome, not only in the encroachments she would make in regard to our civil and religious liberty, but in the manner in which she is securing through Jesuitical means her errors within the ranks of so-called Protestants, not because they have ceased to believe that there is harm or danger in Romish error, but because they have not known the glorious truths of Evangelical faith of which Rome is the enemy. Well may we contend that there is room for the Free Church today, as in matter of the training of her people in the principles of her faith she stands well in the forefront. In this connection there is shown a lamentable laxity on the part of the larger Church representing Presbyterianism in the States of the Commonwealth. The principles of the Church are scarcely known, much less valued, amongst many of those standing in prominent positions in her

organisation. Recently a member of our Church asked at the counter of a bookseller in a large way, in a Western town of considerable size whereof the nominally Presbyterian population is a large percentage, for a copy of the “Westminster Confession of Faith,” and received the reply that the “Westminster Confession is not stocked, being never asked for and is almost out of print, and it is doubtful if it could be secured in Melbourne;” the surprise of the would-be purchaser was considerably added to when it was afterward learned that the bookseller who spoke thus held an office of importance in the local Presbyterian Church. The state of affairs shown is deplorable. Here is a large and influential Church claiming to stand for the principles which have held for Presbyterianism so great a place in the glories of reformation truth, allowing those principles to slip into disuse and her people to grow up having little more than the name of Presbyterianism. Outward union amongst the denominations will be attainable all too soon on a basis from which will be eliminated much of evangelical truth and the principles upon which Presbyterianism has been formed. We have said also that we shall only consider as having been “held” by the Church such of the young as stand for the principles of the Church in the needy days of the present. As a result of the failure to inculcate in our youths the principles of the Church, we note today a great tendency to render loyalty to no Church, but to roam from one to the other, going most often where the entertainment provided is of the most acceptable character. It will be readily admitted that there are great differences in the foundation truths of the denominations, and a churchman who fails 738 THE FREE PRESBYTERIAN CHURCH AND THE YOUNG. to discern these because his knowledge of such principles is so limited, will fail to be of much value to any, and certainly cannot be claimed by any, and generally also is not held for the best of all the principles for which all claim to stand. In the foregoing an endeavour has been made to show that the Free Presbyterian Church has within her those principles which should make her able to truly “hold” her people; but the main purpose of this article is to show how that this power should be equally effective in the case of the young of today, as of past days. We will now go on to bring some argument to bear to this end. We will then ask just here – In what does the young man differ from those of older years as he takes his place in the Church pew? or what is there in him which makes it necessary that the whole character of the ministrations of the Church should be altered to suit him? These questions are asked in view of the fact that to almost every question in regard to the innovations of recent years,

one receives the answer – “We must 'hold the young.'” Instrumental music, hymns, tea meetings, secular concerts of all descriptions, bazaars, etc., are all introduced with the claimed purpose of “holding the young.” In seeking for answers to our question as to the differences between old and young we find none which warrant these changes, and are forced to the conclusion that all the cry about interesting the young is only cant, and a lame excuse for introducing things which the carnal mind of man has designed, and toward which man naturally inclines because they pander to his fleshly desires. We will however concede that there are phrases of life and traits of character which are peculiarly youth's own, but these far from making it necessary that mechanical contrivances and man composed additions should be introduced into the services of the Sanctuary, make it more than ever necessary that we should keep our worship pure, and not fail in any respect to put before them “the pure milk of the word.” Briefly the special attributes of youth are as under a certain capacity for buoyancy of spirit, and a tendency to short-sightedness in the interests of the soul. But these are not by any means new traits in the character of youth, they are there from earliest days, they were recognised in old testament days, and in reading Ecclesiastes 11: 7 to 10 and 12 we have brought very clearly before us not only the recognition of these traits of character – but their need is provided for. The Preacher recognises that to the young man “the light is sweet and a pleasant thing it is for the eyes to behold the sun,” thus clearly granting that the capacity of the young for the outward enjoyment of things which appeal to the senses is a recognised quantity, and further in the words – “Rejoice, O young man in thy youth,” etc., there is given the command that this buoyancy of spirit should be given full play in the THE FREE PRESBYTERIAN CHURCH AND THE YOUNG. 739 enjoy things of life wherein such was the intention of the Creator, but to say that because of this buoyancy of spirit and capacity for the enjoyment of the outwardly attractive, we should agree to the young losing sight of the things of weightier value and greater importance in the higher interests of life, is at once dangerous and absurd; and we submit that in the modernising of worship today, the weighty and valuable things have been given a secondary place, and the place of first importance given to such things as appeal to the more superficial traits of temperament, with what result we are all too well acquainted with. In the words – “but know thou that for all these things God will bring thee into judgement” – clearly show that all these things of the common life are to be sought and used as in the light of judgement (see 1 Cor. 7: 30-31, “And they that

rejoice as though they rejoiced not . . . . and they that use this world as not abusing it, for the fashion of this world passeth away”) We shall not be condemned for enjoying life, but we shall be judged according to the manner in which we have mingled with all our seeking of the things of this life, a godly desire. Then surely none will ask that we should claim the right to adjust the scale upon which we shall worship God according to the inclinations of those who are at that time of life, when we most desire things of outward value, and when we are most short sighted in regard to the soul's interests. God is the only wise judge of that which is best: we can then have no better method than the Scriptural method. It is sometimes urged that the conditions of life today are different to any of which we have previous record, and that therefore we are justified in adapting the Gospel by our presentation of it to the times in which we live. It would seem reasonable to believe that had there been need for so important a change, Christ would have provided for such and given definite instruction there anent. One incident in the ministry of Christ however, goes to show that Christ made no attempt to adapt the Gospel, where it was not accepted in its simplicity Mat. 19: 22. – “When the young man heard that saying, he went away sorrowful.” The contention of those who seek by innovations to reach the young is that in cases like this where the simple Gospel does not attract, the modern method would, and that the action of Christ rather than letting the young man go away sorrowful, should have been along these lines O, well! if you will not accept the salvation plan when thus put simply and plainly, come with me and I will bring you where the rich notes of an organ and the sweet strains of hymns, and the soft tints of stained glass, have a place in methods, and if these fail, we will do the round of concerts, tea meetings, bazaars, and such like, and where the simple presentation of the Gospel fails these things will do the great work. When put thus how sad it seems that men 740 LOST SEASONS OF GRACE LAMENTED. should dare to insult the everlasting Gospel and the Author of it by their puny attempts to suit it to modern times. It would seem easy to believe that “God” who “so loved the world that He gave His only begotten Son that whosoever believeth on Him should not perish, but have everlasting life,” would make provision for all the conditions of life of youth and of age, even to the twentieth century. And it would seem equally hard, nay impossible, to believe that God has allowed the salvation of any to depend upon man's introduction of these innovations which so completely fill the round of church life today, that there is barely room for the preaching of the Word at

the ordinary services and whole rounds of meetings of various natures, still, connected with the church, where the preaching of the Word has no place. In the foregoing pages the writer has humbly sought to set forth from the view point of a young man, some of the reasons for which all the favoured young people who today are in touch with the Free Presbyterian Church in the State, should stand firmly for the position for which the church stands, not allowing on the one hand the severity of the conditions brought about by the need of ministers, nor on the other the assiduous claims constantly being made by our opponents that our position is an impossible one to move them from their position: nay, rather let the principles for which the church stands and the need of our time, but give intensity to our loyalty, and definiteness to our aims; and may God grant unto us ministers who shall be truly impressed with the burning need of our times, sent of God to lift up a banner for the truth, and it is reasonable to believe that in these days of such apostasy the wholesale denying at once of evangelical truth and the principle of Presbyterianism, God has a purpose for us each one; and purging us free from error and keeping us so by grace, will raise us into a great church in the future. How we need to be always prepared, that like Samuel in his day, when the Lord calls us we may answer, “Speak, Lord, for thy servant heareth!” J. P. L.

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–––––––– “The harvest is past, the summer is ended, and we are not saved. For the hurt of the daughter of Thy people am I hurt. I am black; astonishment hath taken hold on me. Is there no balm in Gilead? Is there no physician there? Why then is not the health of the daughter of my people recovered?” Jeremiah 8: 20-22. JEREMIAH lived and prophesied during a time of great spiritual defection in Israel. There was much to call forth his lamentations. “O that mine head were LOST SEASONS OF GRACE LAMENTED. 741 waters, and mine eyes a fountain of tears,” he said, “that I might weep day and night for the daughter of my people!” He beheld their persistent idolatry,. and their carnal confidences. They were in danger, and trusted to the Assyrians to help them, but were doomed to disappointment: for no relief came from that quarter. When it seemed hopeless to depend on the Assyrians they looked for help to the Egyptians, and as Jeremiah by command of God foretold, they were again disappointed. They waited in

expectation of succour on one side and then on another, but sought it not from God, who had often given it to their fathers – and who could still “command deliverances for Jacob.” The Prophet saw their folly in leaning on an arm of flesh; and it was a great grief to him to behold their departure from God. They had “forsaken the fountain of living waters, and had hewn out to themselves cisterns – broken cisterns that could hold no water.” They neglected the only Helper, and went to those who could not save. No wonder then that they waited in vain; expected, and were disappointed; lusted, and had not; till season after season rolled round – the harvest had passed, the summer had ended – the most likely times for receiving relief had gone without its arrival; and they were like self deceived men in jeopardy. The weeping prophet who mourned over their wretched condition, and would fain stir them up out of it, exclaims: “The harvest is passed, the summer is ended, and we are not saved.” Notice I. – The Prophet's declaration of Israel's state. They were in peril. The Chaldeans, or Babylonians, were coming against them. They relied on an arm of flesh – on Egypt for help against their assailants. But hope was fast fleeing. The most suitable time for the arrival of help had gone. The harvest was past; yea, the summer – the most opportune of seasons – had gone and they were still unaided. The time drew nearer every day, when they would be at the mercy of the numerous hosts of Assyria. Such was their state. The longer they waited the more perilous did their position become. Still they were not saved. How many resemble them in reference to the state of their souls! They are not saved. Like Israel they may have been trying to deliver themselves from sin and hell, but they are no further off from danger. They strive, and are attentive to duties of a religious character, seeking for peace in their own way; and are still not at rest. Year after year passes, and they are nearing all these years – fast nearing the grave, the meeting is with God; but still they are unsaved. It may be with them the harvest or summer of life – they may be in their prime, or declining, approaching the autumn of life – wrinkles and grey hairs indicate that their remaining days are few; for the young may go, but the 742 LOST SEASONS OF GRACE LAMENTED. old must. Yet they are unpardoned, unsaved. They are approaching the border of the eternal world, and yet are without a real hope of salvation from the consequences of sin. O how terrible! Who can realise the greatness of their peril? Reader, is this your case? Is your harvest past? But there are seasons in this life that are especially favourable to the

soul's salvation; and those may be understood under the terms – “harvest and summer.” Youth is such a season. The hearts of the young are more susceptible to the influences of religion. There is a tenderness there that, if not sanctified, may pass away. Before familiarity with the world and its ungodly diversions and its hardening businesses, dissipates that flexibility of mind common to youth, there is more hope of conversion. Sin has not obtained such a hold; the conscience is more easily convinced of sin, and the great things of God are more easily impressed on the mind then. But let that season pass, and, humanly speaking, there is less hope of conversion. The greater number brought into the Church in revival seasons includes young persons. Few comparatively are converted in later periods of life. And it has been said by a very successful and experienced minister, not long deceased, that among those who become communicants in early days, there is much less declension, or need for discipline than among those who become so at a later date. Let those who have passed their youth – the spiritual harvest season – or who have let the summer of a riper age go by without conversion, be very apprehensive lest they should live as they are to the end of their days; and have to say with bitter sorrow: “The harvest is past, the summer is ended, and we are not saved.” Providential dispensations afford seasons of spiritual profit. God's many favours should draw the unworthy recipients thereof to Him. “Despisest thou the riches of His goodness, and forbearance, and long-suffering; not knowing that the goodness of God leadeth thee to repentance?” Yet how many do despise these! And the afflictions of this state are also providential calls to “repentance toward God, and faith toward our Lord Jesus Christ.” Yet many “cry not when He bindeth them.” These are events which should stimulate them to faith and obedience, and ripen them in preparation to meet God, as the spring and summer ripen the fruits of the earth. The privileges of the Gospel also afford seasons of spiritual profit. The reading and preaching of the Word are the usual means of conversion. How long have these means been used in mercy to many who are yet “not saved?” Many years they have known their duty, yea, they have had it laid before them in various ways, and have been pressed by various arguments – all to no LOST SEASONS OF GRACE LAMENTED. 743 purpose. The Sabbath has been “made for man” – is a day specially set apart for the seeking of God's favour, and for entire devotion to His service. How little of these great purposes is it used to serve! Many have had years of

Sabbaths, and are none the better, but worse. The influences of the Spirit too have often been resisted by those who are unsaved. Of Israel God complained that they “vexed His Holy Spirit.” When others are being convinced of sin and converted to God, it is a time of blessing, and men should fear to let the shower pass without being renewed. God's Spirit has often striven with sinners, and has been grieved, and left them to their own hardness of heart. Alas! for those who have resisted the Spirit's motions, who would take their way, and put off conversion to another season. O that yet they would lament over their folly before it be too late, and exclaim in serious determination to abandon it; feeling that their state is more perilous each day, “The harvest is passed, the summer is ended, and we are not saved.” II. – The prophet's distress on account of the state of Israel. “For the hurt of the daughter of my people am I hurt.” The sin of Israel hath brought upon them calamities, which obedience to God would have secured them from. The prophet beheld their deplorable condition, unaided by those on whom they had been depending, and doomed to the severe judgements of Jehovah whom they had forsaken. They were about to reap the whirlwind, for they had sown the wind. Their sins and the bitter consequences thereof led the prophet to say that he was hurt for the hurt of his people. So deep an interest did he feel in their welfare that he could not be comforted when beholding their ruin. He did not rejoice to see the accomplishment of his own predictions – he would rather that they had been so prudent as to foresee the evil, and hide themselves in the Lord's pavilion. He would that they had repented and turned from their obstinate pride, and perilous ignorance. So he said a little before: “When I would comfort myself against sorrow, my heart is faint in me.” He could weep for those who despised his prophesies, reproached and imprisoned him. “I am black,” he adds. He had enough of grief to be clad in mourning – to wear the tokens of deepest sorrow. His very visage was marred by his sorrow, before age could do it. “Astonishment hath taken hold on me.” He knew not how to express the pitiable and perilous state of his nation, and their fearful rebellion against God which was nearing the most woeful of calamities. He was astonished that a people so highly favoured should have become so infatuated with sin; and so determined to maintain their evil courses, even though they had begun to taste of the stings of sin. 744 LOST SEASONS OF GRACE LAMENTED. Alas! occasions of mental solicitude and distress on account of impenitence and unbelief did not end with the period of Jeremiah's life on earth. Have we not

cause to mourn over the state of our own country. When God is dishonoured, are we grieved, and do we tremble to remember the words: “Him that honoureth Me, I will honour; but they that despise Me shall be lightly esteemed?” Ministers of the gospel and believers who are anxious about the state of men's souls, are also exercised about the condition of their own congregations and of individuals. A sense of the awful perdition awaiting the unregenerate is enough to move them to the most touching solicitude and fear. When we consider what is meant spiritually by the state of those of whom it is said that their “harvest is past, their summer ended, and they are not saved,” who can express more pathetically than in the words of Jeremiah the distress on that account of those who sigh and cry for all the abominations that are done in the land, and for the miseries which proud, self-willed, impenitent, and unbelieving sinners are rushing into? “For the hurt of the daughter of my people am I hurt.” The case of such is most distressing, because their lost seasons cannot be brought back to them. Many have longed in vain for the return of opportunities which they did not improve. When better situated, in a religious sense, they allowed their time to pass away without seeking salvation. When more unfavourable circumstances surround them they may desire the lost seasons in vain, and reflect on them merely to weep, or sorrow hopelessly. On a death-bed many have remembered to their grief the gospel they heard often and received not, and a time when they were striven with to turn to God, but did not yield. And if they go to the presence of the Great Judge unpardoned, how fearful to meet the doom of men who had not only sinned all their days, but had neglected the great means of salvation! “They who know their Lord's will, and did it not, shall be beaten with many stripes.” O learn to regard the loss of a season of grace as the greatest, loss you can have? It is distressing, because the hope of being saved at all is so much decreased by the loss of gracious seasons. The heart grows harder. The Word becomes less impressive or moving. It will be a savour of death unto death if not of life unto life. The ear becomes more dull of hearing, and the eyes become closed. O that sinners in this case were aroused in alarm at these marks of approaching damnation! And the Spirit of God is grieved when these gracious seasons are lost. The greatest loss one can have is when the Spirit ceases to strive with men. The flood soon came on the old world when the Spirit left men. “Woe to them,” saith the Lord, “when I depart from them.” Every time that a season of mercy is despised, the Holy Spirit is grieved; and O how dangerous to trifle with that Divine Worker! How foolish to grieve Him! He may leave LOST SEASONS OF GRACE LAMENTED. 745

thee for ever, and then you will lament. “The harvest is past, the summer is ended, and we are not saved.” Who can fully bemoan such a case! It is enough to clothe spiritual mourners with sackcloth, and to make them dumb with the astonishment of comfortless sorrow. But, III. – The Prophet's allusion to the neglected remedy. “Is there no balm in Gilead?” He asks in his distress if the case is past recovery. Is there no balm – no healing medicine for the hurt or wound of my dying people? No skilful physician to prescribe any remedy? Or if there be why is not their health recovered? The balsam tree or balm tree, grew in the mountains of Gilead, and was esteemed highly for its healing properties; so much so that it was often sold for twice its weight in silver. Hence Jeremiah speaks here of the balm of Gilead. Should wounds remain undressed while in that very country there was a balm of such extraordinary virtue? And should a people continue hurt or diseased spiritually, is his meaning, while there was the balm of pardoning and restoring grace held out in the ordinances of Jehovah, and an Almighty Physician to apply it? And so may we say, “Is there no mercy obtainable that sinners should continue in their sin and misery? Is there no Saviour? Then no wonder if they remain careless and unsaved. But there is balm in Gilead. The blood of Jesus is the balm that heals the wounded soul. It has infinite efficacy. No wound remains open and sore when that is applied. “The blood of Jesus Christ, His Son, cleanseth us from all sin.” Yea, saith God, “Come now and let us reason together: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson they shall be as wool.” Why then be unhealed, uncleansed? There would be no hope if there were no remedy, but the remedy renders every sinner inexcusable. The fountain is opened, but many will not wash in it. This is why their spiritual health is not recovered. The Holy Spirit as the Divine Agent in applying redemption, is the Physician, and able to make the remedy effectual. And God has promised to give the Holy Spirit to them that ask Him. What is there then to discourage the sinner? The Physician is able and willing, and the balm is provided. Why are they still unsaved? Not for any fault in the Physician, any want of love, money, or power. Not for anything wanting in the balm – Christ's cleansing blood. But as Jesus said to the Jews, may we say to every unsaved hearer of the Gospel: “Ye will not come to Me that ye might have life.” Balm in Gilead, and a Physician there; and yet men dying – souls perishing! Because they will not submit to the treatment of the Physician or seek the application of the never failing remedy. They who thus keep their wounds, despise the cure 746 CHRIST IN THE PSALMS.

and repel the Healer must blame themselves for being unsaved. But some say they intend applying some day. Why not now? If you are in need of a Saviour and know not the day of your death, can you afford to put off the matter? If so your wound is not sore to your feeling or corrupt to your sight. May God, the Holy Spirit convince you of sin, renew your heart, and sanctify your life. Believer – be like Jeremiah in commiserating the unsaved. And like David, when he said, “Rivers of waters ran down mine eyes, because men keep not Thy Law.”

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–––––––– “All things must be fulfilled which were written in . . . . the Psalms concerning Me.” – LUKE 24: 44. CHRIST is the “David” of the Psalms. The reader of the five books of the inspired Psalter who hears in them only the voice of the son of Jesse, the sweet singer of Israel, possesses not that “circumcised ear” which is peculiar to the sheep of Christ's flock; for has He not explicitly declared – “My sheep hear My voice?” They “know” His voice. David was an inspired prophet, and spake as he was “moved by the Holy Ghost.” Every word he penned, therefore, is profitable, whether for doctrine, for reproof, for correction, or for instruction in righteousness. Each Psalm either points to Christ immediately in His person, His character, His offices, His experience as Son of Man, or His work of Covenant salvation, or else may be so applied as to lead the believer's thoughts unto Him. When we remember that the Spirit instructed the Apostle Paul to assert that He Who “took on Him” the seed of Abraham, and was in nature identified with His brethren, was in all points tempted like as they, and that He Himself tells us that all things had their fulfilment which were written in the Psalms concerning Him, we naturally expect to find much in these prophetical Scriptures to reveal the hidden workings of the human mind, and heart, and soul of the Incarnate God. The learned and pious Bishop Horsley makes the following valuable remarks on Messiah's place in the Psalter. He says: “Of those Psalms which relate to the history of the natural Israel, there are few in which the fortunes of the mystical Israel are not shadowed forth; and of those which allude to the life of David, there are none in which the Son of David is not the principal object. David's complaints are Messiah's complaints; David's afflictions are Messiah's afflictions; David's penitential supplications are Messiah's under the burden of the imputed guilt of man; David's songs of triumph and thanksgiving are Messiah's, for His victory over sin, and death, and hell. In a word, there is not a page of the Book of Psalms in which the pious reader will not find his Saviour, if he reads with a view of finding Him.” There are, indeed, very few utterances to be found in the Psalms which neither David nor any other mere man could employ of himself personally. This fact has a direct bearing on those passages which denounce judgment and destruction on the enemies of Jehovah and of His Christ. I feel led to dwell in the present “Note” on this one aspect of our subject. Only He Whom the Father has ordained “to be the judge of quick and dead” could with propriety judicially pass the terrible sentences which are

CHRIST IN THE PSALMS. 747

predictively proclaimed in the Psalms against the wicked. It is through overlooking the fact that, not the Psalmists, but Messiah Himself is speaking by inspired penmen that some Christian people refrain from reading those sacred portions of God's word. The sixty-ninth Psalm illustrates this fact. That Spirit breathed composition is headed – “A Psalm of David.” But again and again we find the Lord Jesus, in the Gospels, appropriating the language of the Psalm unto Himself; for instance, “They that hate Me without a cause” (verse 4, with John 15: 5); and “The zeal of Thine house hath eaten me up” (verse 9, with John 2: 17); while no one surely, ought to question the reference of verse 21 to Christ – “They gave Me also gall for My meat; and in My thirst they gave Me vinegar to drink.” Was that true of David in his personal experience? Now, let it be well noted that that verse stands inseparably connected with the following verses – “Let their table become a snare before them: and that which should have been for their welfare, let it become a trap. Let their eyes be darkened, that they see not; and make their loins continually to shake. Pour out Thine indignation upon them, and let thy wrathful anger take hold of them. Let their habitation be desolate; and let none dwell in their tents. For they persecute Him Whom Thou hast smitten; and they talk to the grief of those whom Thou hast wounded. Add iniquity unto their iniquity: and let them not come into Thy righteousness. Let them be blotted out of the book of the living, and not be written with the righteous.” These utterances – judicial and prophetic – are distinctly Messianic, not Davidic, and they have been largely fulfilled in the overthrow of Jerusalem and in the national sufferings of the Jews for their persecution, rejection, and murder of “the Christ” spoken of in that and other imprecatory Psalms. The Apostle Paul applies this Psalm to the Jews of his day (Rom. 11: 9-11). The Father has vindicated His beloved persecuted One, for He has raised Him not only from the grave, but unto His own right hand in the heaven of heavens. And who of His people does not rejoice in His blood won victory over His bitter foes? The resurrection of Christ, and the overthrow of His enemies, was a subject on which David delightedly dwelt, as we learn from the sermon preached by Peter on the Day of Pentecost, a sermon in which that Apostle directly charged the Jews with putting the Christ to death. (Acts 2: 22-36). The custom of reading the prophetically judicial Psalms is happily retained in the public services of the Church of England, notwithstanding that Rationalists and self-styled “Higher Critics” continue to declaim the practice. It would indeed be a grave dishonour done to the Scripture of truth were any one of these instructive and Christ exalting compositions to to be silenced in our gatherings for the worship of Him Who wrote them “for our learning.” Judgment as well as mercy belongs to Jehovah, and this fact needs to be confessed by the Church of God. The denunciation of sin, and the avowal of the certainty of Divine judgement thereon are a charitable duty believers owe to an unbelieving world. The prophets of the Old Testament were accounted faithful in proportion as they foretold and endorsed the wrath of the Most High against iniquity. Solemn indeed is the revealed truth that when the judgment prophecy recorded in Revelation 19: 1-3 concerning the mystical Babylon, the impenitent persecutor of God's saints, shall have its fulfilment, “much people in heaven” will be heard consenting to the “true and righteous judgments” of the Lord God, for “avenging the blood of His servants” at the hand of Babylon, “and again they said, Alleluia. And her smoke rose up for ever and ever.” Surely the mind of their heavenly Father in the manifestation of His holy hatred of sin – and especially of the sin of persecuting the Man of Sorrows and His beloved saints – demands the assent of all His sons

and daughters. 748 WHICH SHALL WIN? To every Messianic prediction of this final judgment to be found in the Book of Psalms, therefore, the intelligent worshipper breathes his “Amen,” while he adoringly ascribes to the freest of free grace his personal escape from “the wrath to come.” Himself by nature numbered with “the children of wrath, even as others,” he is humbled in the dust by the thought “For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, Who died for us, that, whether we wake or sleep, we should live together with Him” (1 Thess. 5: 9, 10). Let us then, beloved brethren, seek more diligently to realise “something of the debt we owe” to the infinite love which, for Christ's alone sake, left us not in our sins, as “vessels of wrath fitted to destruction,” but plucked us as brands out of the fire, washed us “clean every whit” in atoning blood, and clothed us with the justifying robe of everlasting righteousness! J. O. in “Gospel Magazine.”

–––––––––––––––––––––– WHICH SHALL WIN?

(ROME OR THE REFORMATION?) ––––––––––––––––

A new volume by Mr. Michael McCarthy – author of Priests and People in Ireland, now in its twenty-fifth thousand; and Five Years in Ireland – will be welcomed by all who have read either of the foregoing works. This volume deals with the question of Church and State in England and Wales. It has taken the author over three years to compile it; and this is not to be wondered at when we consider the mass of evidence, statistical and otherwise, presented.

Our first word is, that all should carefully peruse the statements in this interesting book. We apprehend the reading would not increase their attachment to the huge Episcopacy, called The Church of England. We may admire its cathedrals from an architectural point of view, and many of its ministers and people, but, the system, as a whole, and as presented here, can only generate mingled pity and indignation. The most remarkable thing, perhaps, in the book is the revelation it makes of the growth and spread of Puseyism among the leaders, which means a system of thought antagonistic at heart to the Reformation. It may surprise some to find the name of Dr. Davidson, the Archbishop of Canterbury, along with others, ranked in this class. We have said before that the real obstructives to reform in the Church of England have been the bishops, and in that statement we included, of course, the archbishops. This book simply confirms our judgment. Let us try to present our readers with a sketch of the more interesting records in the volume regarding the progress of Ritualism, the consequent displacement of Reformation doctrine and worship; and the progress of that movement which Puseyism has been the occasion of awakening on behalf of the Reformation.

LEADERS OF THE RITUALISTIC MOVEMENT. The spring of the Ritualistic movement in England is priestcraft. This is the thing which is undermining the national character. Its influence is declared to be as perceptible in the public schools and universities as in the churches. Of priestcraft in

Ireland and priestcraft in England, the latter, we are assured, is the more dangerous. It affects a wider area, and is like a “hidden fire” where the “surface of things is fair to the eye.” WHICH SHALL WIN? 749

The year 1833 marks the start of the “Sacerdotalist or Tractarian movement in Oxford.” Newman always regarded a sermon preached by Keble on the 14th July, 1833, as the event which gave birth to the movement. The sermon was on “national apostacy,” and the national apostacy consisted of nothing more or less than the passage of an Act by the Government which suspended ten sinecure Anglican bishoprics in Ireland, when they became vacant. Roman Catholics are saying the same about France today. The disestablishment of the Romish Church by the Separation Law is national apostacy in their view. We can afford to be tranquil in mind over these reported cases of Apostacy. They are really in the interests of pure Christianity. Our sorrow is that they are not more numerous. But the day for greater energy in similar directions is coming. The first of the leaders was John Keble, born in 1792, eight years before Pusey, and nine years before Newman. His father was a High Church clergyman, and professed a belief in the Divine right of bishops. John Keble was a fellow of Oriel College, and at the date when the famous sermon was preached was Professor of Poetry in Oxford. In 1827, Keble published a volume of poetry, entitled The Christian Year, for which he has been praised. But it only partially reveals the man. Mr. McCarthy quotes these lines of Keble's:

“Who loves the Lord aright No soul of man can worthless find; All will be precious in His sight, Since Christ on all hath shined.”

Then he adds: “Yet the author of those pious strains became savage as a tigress robbed of her whelps at the prospect of seeing the prizes of the clerical profession reduced in number.” He further observes: “The poet who set to rhyme that noblest of all gospels, 'Pray for them which despitefully use you and persecute you,' was the same preacher who denounced the King's Government as apostates, in language redolent of that old law which said: 'Eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe.' So true is it, despite the high standard of disinterestedness claimed for Keble, that, as the Apostle said, 'the love of money is the root of all evil.'” Keble is aptly described as the “opponent of everything evangelical and liberal;” while Newman is quoted as saying: “He was shy of me, in consequence of the marks which I bore upon me of the evangelical and liberal school.” The next leader was John Henry Newman. He was the son of a banker or money-lender in London. At the age of fifteen years he was credited with being converted; but it must have been a very singular conversion which developed such evil fruit as appeared in his life. When men are truly converted they move away from Romanism to Christ, not away from Christ to Romanism. Christ and Romanism are not the same; they are antagonistic. This explains the aversion of Rome, and all with Romish proclivities, to the Reformation. The real Romanist at heart may love Mary, but not Christ. Many play with the name of Christ as if they loved Him; but not everyone that said unto Him, “Lord, Lord,” shall enter the

kingdom of heaven; instead, it will be those who do the will of His Father who is in heaven. When twenty-four years of age Newman was induced by Pusey to take priest's orders in the Anglican Church. He had been connected with the Bible Society, and acted as secretary to the Church Missionary Society. But he was dismissed from the latter, and voluntarily 750 WHICH SHALL WIN?

surrendered his connection with the former in 1830. This was the result of a scheme he broached for jockeying Nonconformists out of the management of the Missionary Association. Here we get our first sight of the baseness which lay at the root of his character. In the year 1833, Newman and his friend “Hurrell Froude,” found themselves, in the course of their travels, in Rome. They secured an interview with Nicholas Wisentan, better known afterwards as Cardinal Wiseman, and the object Froude said was to find out on what terms they would be taken into the Church of Rome. At this time Newman sent home a letter to be circulated among his friends at Oxford, in which he described the Roman Catholic religion as “polytheistic, degrading, and idolatrous.” The author of this book might well place a mark of interrogation after such a statement, by a man whose sympathies lay there, who was seeking to find out the terms of admission, and ultimately entered that ecclesiastical and political organisation. The most perilous feature in Newman's character was the duplicity he practised. He could write as if he were an evangelical, while his heart went after Rome. Regarding the above glimpse of Newman, Mr McCarthy says: “His object, undoubtedly, was to gain secret admission into the Roman Church, and get a Papal dispensation, permitting him to hold his preferment and officiate in the Church of England at the same time.” This is not a supposition. The statement is based on the testimony of the Rev. William Palmer, a Tractarian. Newman afterwards denied that he and his friend ever thought of entering the Catholic Church. This looked as if he has been misrepresented. But what was the value of such a statement when he believed “that a Christian should be prepared to tell lies for the good of the Church;” or when he could write a pamphlet with all the appearance of righteous indignation denying a charge of that character, and afterwards write to one “that his indignation had been simulated?” The man who could hold a principle of that kind, and deliberately practise it in life, taken along with his subsequent secession to Rome, had more of the Jesuit than the Christian about him in our view. One may have great talents, but surely there is something wrong, when talents are allowed to blind men to the defects of moral character. Talents can never obliterate moral delinquency. It is character, not talents, that weighs with God. Nothing is baser and meaner than scamped work, for it may prove perilous. It may involve the loss of life. And religion which takes on this character, while it may be baptized with the name of Christ, will never be owned by Him. “A double-minded man is unstable in all his ways.” Newman's associates were no better than himself. “Make yourself clear,” wrote one of them, “that you are justified in deception, and then lie like a trooper.” Where were such lessons learned?' Not certainly in the school of Christ. It was another and a very different teacher they had. There is no room in the Kingdom of God for such workers. Without the gates of the New Jerusalem will be found those, whosoever they may be, who love and make a lie. A third leader who played an important part in this movement was Edward

Bouverie Pusey. He was regarded as a man of rationalistic views. These three – “High churchman, Low Churchman, and Rationalistic churchman – linked their efforts to promote the Anglican or Ritualistic movement. And one of the chief aims seems to have been to conserve the pecuniary endowment of the Church to Anglicanists. Puseyism was something between Romanism and Protestantism. Pusey looked upon the Roman Hierarchy as a “rival firm” to the Anglican establishment, from a pecuniary point of view. WHICH SHALL WIN? 751

He hated practical Christianity, which he called Ultra Protestantism; and if he fought the Church of Rome, it was not because he was averse to her teaching and ritual, but because he would have English priests to be as supernatural as Roman ones, and therefore as capable of deriving revenue. Then by this method he would “deceive English Christians, by leading them to think that his commercial opposition to Rome implied a love of Christianity and a hatred of priestcraft.” The opposite was the case. In this way English Christians became ensnared in the toils of Anglicanism, “which differed in no respect from the Roman priestcraft, before they were aware. In this connection it is worthy of being remem- bered that Pusey clung to his canonry in Christ Church till the day of his death.” A union of pride, avarice, and a love of Popish ritual formed the main elements of his character. A fourth personality associated with this movement was Henry Edward Manning. He was the son of a West India merchant, was educated at Harrow, served in the Colonial office for a time, and subsequently took holy orders. On the death of his wife in 1837, he was free to link himself with the Tractarian movement. When he received his promotion to the archdeaconry of Chichester he was an advance Ritualist. He offered Eucharistic sacrifice for the quick and the dead; received penitents in Confession; loosed them from their sins; and pronounced over them, while making the sign of the cross, the words of absolution. He visited every parish church and chapel of ease in his district and established the Ritualistic system of worship, which is said to exist to this day. Such were the leaders in this movement. Sufficient has been written to give some idea of their characters. That Christians have sprung up in the Church of Rome is true, but they were men of truth and sincerity, and usually left that communion. But here are men who were one thing to the world and another thing at heart, who wore a cloak of hypocrisy, and secretly undermined the faith they were paid to propagate, and justified lying and dissimulation. How men of this stamp could be regarded as true servants of Jesus Christ we cannot attempt to explain. They were clever, no doubt, but they were not true.

THE GROWTH OF THE MOVEMENT. The Church of England has fallen in a far more widespread sense from its national status as a Protestant Church to the level of an Anglican sect than many are disposed to believe. Their want of faith is due simply to the fact that they have never seriously investigated the question. If the Church of England were true to the core as a Protestant Organisation, there would not be the difficulty which has been experienced with the education question; and there would not be the training ground for so many as have passed over to Rome. This will probably be apparent by-and-by.

Various methods were adopted to propagate this movement. One was the issue of what were called “The Tracts,” bearing on “questions of ecclesiastical doctrine.” Newman “went dead against Rome.” He characterised it as a communion infected with heresy, from which one is bound to flee as from a pestilence. How far he was sincere may be guessed from his previous and subsequent history. While not entering into a discussion of the questions treated of in the Tracts, this writer intimates that the dominating purpose of those who issued these writings was to “set up within the Church of England a supreme clerical tribunal to settle questions of faith and morals on the model of Roman papacy.” A second method was the establishment of a monastery at Littlemore by Newman. This definite step towards Romanising the Church of England was taken in 1838. When 752 FORM AND POWER.

questioned by his bishop, he gave out that he was employed in theological studies and the concerns of his parish. It was only a reading and collating establishment. His monks as he sometimes called them, were to say that they were only helping to edit the “Fathers.” All the while they were being taught Romanism, for the Church of Rome was their destination, whither Newman in a few years transferred himself. While Newman set himself to establish a monastic order, Pusey addressed himself to the work of Conventual Organisation. He went to Ireland to study the administration of Irish convents. Of course the nuns were to be Sisters of Charity. This was the outward guise. In reality, they were to be like the nuns of Rome. “Let their object be known to none but myself,” wrote Dr. Hook to Pusey in 1840. Why this secrecy? If they were only Sisters of Charity they had nothing to fear. But these men knew they were sapping and mining, and needed to prevaricate in order to carry out their object, as in this fashion – “I would speak of them merely as well disposed persons willing to assist my curates and myself.” What faith could you place in Christian character of men who schemed and shuffled in this way? Another method was to draw as many as possible of the money prizes into their treasury. Do not mistake these Anglicans. Like true Romanists, they might take vows of poverty. but they never meant to practise poverty. Their souls were too greedy of gain. “However secret one may wish to keep it,” wrote Newman, “things get out; we do not yet wish to commit young men to anything which may hurt their chances of success at any college in standing for a fellowship.” To conceal their real purpose from hostile critics these men had to resort to subterfuge and prevarication. So the Ritualistic leaven spread; and while some joined the Church of Rome, like Manning and Newman, others remained like Pusey, still further to spread the leaven in the interests of Rome. So seriously has that ritual got hold of the Church of England that, as all the world knows, Parliament has been moved to investigate the state of matters, an investigation which, in our view, has been very much of a sham. We hope to give specimens in another article of the singular proceedings. Only some 559 cases were examined out of upwards of 14,000 churches. It has been said that they could as easily have been 5,000. Anglicanism is a huge Popish conspiracy. Nothing in modern times can equal it. That it has grown to such dimensions is a proof of the apathy of many Protestants, and the credulity of many more who are deceived by the Anglican's craft, and snared by the Anglican's sensuous show. There has been conflict already, but there will be more.

Anglicanism will only die with a struggle. It is too firmly entrenched. If our statesmen did not toy with it there would be more hope. We shall have to look higher. What God has done in the way of reform, He can do again. – Original Session Magazine.

–––––––––––––––––––– FORM AND POWER.

The Apostle Paul, speaking in the Holy Ghost, predicted that “in the last days” difficult times should come, and that general defection from the truth of God would characterise the Visible Church, summing up the marks of the apostasy in one brief sentence – “Having the form of godliness, but denying the power thereof.” No more accurate description of the times in which we are living could have been given than that contained in this pregnant, inspired sentence. The religion most popular today is that which addresses itself to the eye, the ear, and the tastes of the carnal mind. Not the Word of Truth, FORM AND POWER. 753

but “the will of the flesh,” is the standard by which men now decide how the living God shall be worshipped and served. The result is that Christendom is a vast confederacy against the Most High. In other words, idolatry, and not spiritual religion, has spread like corrupting leaven through the “three measures of meal” – and Christendom, divisible into three parts, Anglican, Roman, and Greek, is well nigh leavened as a “whole lump.” The elect Church of the First born, on the other hand, is still divinely preserved. She daily pursues her solitary path, and walks in secret communion with her ascended Redeemer and Lord – a stranger in the earth. Her testimony is faithfully and fearlessly maintained against the dishonour done to the Lord Jesus Christ and the cause of His Gospel by a baptized world, and by consequence she willingly endures “hardness” for His sake. A practical denial of the Holy Spirit is the sin of this age. The mere “form of godliness” – popular in all the churches of earth – needs no Holy Ghost. It begins in the flesh, in the flesh it finds its satisfaction, and in the flesh it ends. Christ Himself explained the world's unbelief in the Spirit of Truth when He said of Him, “Whom the world cannot receive, because it seeth Him not, neither knoweth Him.” The faith which religious formalists exercise goes only as far as they can naturally see and know! The Holy Spirit is invisible, they therefore ignore and deny Him. God, who is Spirit, can be known only by revelation. He is infinitely beyond the range of man's perverted reason. Rationalism never yet guided a soul to the God of Salvation. Romanism degrades the Deity by its “lie” that the will of a man-made priest can locate the Godhead in a particle of consecrated bread or paste. Anglicanism, by its complex system of so-called “sacraments,” substitutes for the Holy Spirit ordinances, forms, rites, and ceremonies the efficacy of which depends on the intention and will of Episcopally ordained administrators. At most, the Spirit is but a make-weight in the religion of Sacerdotalism. His holy Name is, no doubt, frequently employed in the inculcation of the delusive errors of Ritualism, but it is only to give the apparent sanction of His Divine authority to the function of the priesthood. The whole machinery of salvation by sacraments is subservient to the office of the priest. What a contrast to this religious deception is “the power of godliness!” Not to the will of priestly man, not in any sense to the will of the flesh, is the second birth – without which it is impossible to see the Kingdom of God – attributed in the Scripture of Truth. “Of his own will begat He us with the Word of Truth, that we should be a kind of first fruits of His creatures” –

that is the power of godliness. Any religion, any worship; which denies the absolute sovereignty of Jehovah the Spirit as the first and efficient cause of regeneration in the favoured sinner is emphatically anti-Christian. It is not “the doctrine of Christ,” and must be uncompromisingly resisted by God's witnesses in the earth. This is the infallible touchstone to which all teaching in the name of Christ must be strictly subjected. As the late Dr Horatius Bonar once wrote – “That the Holy Spirit is the producer in the human heart of everything that God calls religion, is beyond question to any one who accepts Bible statements as divinely true. He begins, carries on, and consummates in us all spiritual feeling, all spiritual worship, all spiritual life and energy. Nor can there be anything more hollow and unreal than the religion without the Holy Spirit. That which is external and superficial – which manifests itself in dress, and music, and routine service – may flourish without Him; nay, can only flourish in His absence. But the deep and the real must be His work from first to last. The love of the Spirit is absolutely necessary to a religion of love, and liberty, and joy. Religiousness is at every man's command. Any man may get it up in a day; but religion cometh from above, and is the product of the 754 FREE CHURCH GENERAL ASSEMBLY.

Spirit dwelling and working in the heart.” This witness is most true. By this test, then, let us “try the spirits whether they are of God: because many false prophets are gone out into the world.” Popery cannot endure it. Arminianism cannot endure it, the “New Theology” cannot endure it. These and all other of Satan's schemes to seduce, “if it were possible the very elect,” betray their true origin and character when subjected to “the mind of the Spirit.” The power of godliness, on the other hand, finds its inspiration, its energies, and its fruitfulness in the vital operations of the indwelling Spirit of God – Jehovah, the Holy Ghost. “From Me is thy fruit found.” THE EDITOR of “Gospel Magazine.”

––––––––––––––––––––––––– FREE CHURCH GENERAL ASSEMBLY.

It would seem that at long last the Free Church has found a permanent meeting place for her Assembly. Two years ago the supreme court of the Church was restored to the historic Assembly Hall in the College buildings; last year under the decision of the Church Commissioners the hall passed from her possession into that of the other party to the memorable Scottish Churches dispute, and her Assembly was held in the United Free High Church, another part of the College pile; this year she has received possession of St John's Church, Johnston Terrace, at the expense of the United Free congregation, and there the Assembly sittings commenced yesterday. The building was well filled before noon. The first to take his place in the space reserved for officials was the precentor; and he followed by Principal McCulloch the Rev. Mr Macloud, Oban, ex-Moderator; Mr Archibald Macneilage, Glasgow; the Rev. J. McLeod, Glasgow: the Rev. Professor Kennedy Cameron, Principal Clerk, and Mr J. Hay Thorburn, Junior Clerk. The pulpit was occupied by the retiring Moderator, the Rev. Professor Bannatyne, who conducted service. Behind the red drapery which ran across the front of the pulpit, and at each end of the curtain, rose the green tops of young palms; on the Moderators desk were arranged a number of growing ferns. The retiring Moderator selected for his text part of the 22nd verse of the 28th chap-ter of Acts – “As concerning this sect we know that everywhere it is spoken against.” They must, he said, hold fast to the word of life; they must hold forth the sound word.

To imagine that the teaching of Scripture was to be remodelled every fifty years according to the changing philosophy of a world that by wisdom knew not God was surely irreconcilable with the unique position Scripture ascribed to Gospel truth in regard to God. It might be hard to belong to a section that was everywhere spoken against, but there was a harder destiny, and it would be to have the experience fulfilled in their case that they had rebelled and grieved His holy will; therefore He had turned to be their enemy, and He fought against them. The Assembly having been constituted, the Moderator nominated as his successor Rev. Murdo Mackenzie, Free North Church, Inverness. Their Assembly, Professor Bannatyne remarked during the last few trying years had been convened in some four different buildings, not to speak of the meeting they were compelled to hold in the open street – (applause). Now they had met in a building with every prospect of permanence, which he understood was to be regarded as second to none in suitability, situated, they were happy to think, on the historic hill which, through many hallowed associations, had come to be to Presbyterians in Scotland a kind of Mount. Zion – (applause). FREE CHURCH GENERAL ASSEMBLY. 755

Major Greig, who appeared in full regimentals, and spoke not inappropriately through a noise of military music proceeding from the Lawnmarket and Castlehill, seconded. Mr. Mackenzie, whose nomination was unanimous, was received with loud applause as he was introduced. They were, he said in his address, designated by some people as a “Wee” Assembly. Those people forgot that the first Assembly of the Reformed Church of Scotland was much smaller, for it consisted only of 40 members, of whom only six were ministers. After an interesting historical resume of of the position since the Reformation, Mr Mackenzie said so great was the success of the Free Church that all christendom admired her. But cliques and factions began to appear in Union negotiations, disestablishment, agitations in connection with hymns and instrumental music, the higher critics, and the Declaratory Act, and after long discussion the parting of the ways came. A minority, amid much opprobrium and opposition, determined that the Free Church should be preserved in the land, and that their position was vindicated by the highest courts in the land was to some of them a cause of rejoicing more than any of the other results that followed the decision of the House of Lords. To them the Union day was a miserable day. They had suffered in health; they felt with sorrow the parting with many beloved brethren. After a reference to the common heritage of two former branches of the Free Church, Mr Mackenzie said a great man had recently passed away who Scotland so greatly lamented. While they differed from him, and were opposed to his ecclesiastical policy, they justly valued his great attainments, remembering he was nurtured and brought up in the Free Church of Scotland. Mr Mackenzie also paid a tribute to the memory of the late Dr Black, Inverness, a fellow-labourer from whom he indicated he had agreed to differ on the subject of the Union.

FREE CHURCH DISSATISFACTION WITH COMMISSION. In their report to the Assembly, the Law and Advisory Committee of the Free Church state that in 150 of the cases disposed of by the Executive Commission, congregational property has been retained by the Free Church. About 25 cases remain to be dealt with by the Commission, so that the number of cases in which the Free Church may expect to retain property is well over 150. While maintaining the adverse views formerly expressed as to the terms of the Act, and also as to its interpretation by the Commissioners, the Committee are

free to acknowledge that, as a rule, the local inquiries were conducted and disposed of in a manner to secure the confidence of parties. At the same time, they feel constrained to report that, in regard to certain of the allocations, there is ground for extreme dissatisfaction. It is reported that on behalf of congregations dispossessed of buildings claim for equipment out of the funds and other properties of the Church have been submitted to the Church. The Committee, addressing themselves to the South African situation, explains that after they had intimated to the Commissioners their resolution not to interfere with the Foreign Mission field operated by the United Free Church they received information from South Africa that a large body of the native population forming congregations of the Presbytery of Kaffraria, had separated themselves from the United Free Church and desired to follow the Free Church. These people also desired to retain the congregational property which they had in many cases built. The situation was reported to the Commission, but the new information did not prevent the Commission allocating the whole property in question to the United Free Church. Petitions from these congregations, largely signed, have been from time to time presented to the Free Church desiring recognition. This Committee and the Foreign Mission Committee recommend the Assembly to send two deputies to South Africa to inquire into the circumstances, and to act as advised. – Northern Chronicle.

756 THE CHURCHES COMMISSION.

THE CHURCHES COMMISSION. –––––––––––––––––––

ALLOCATION OF CONGREGATIONAL PROPERTY. The following has been issued by the Churches (Scotland) Act Commission – In cases in this and previous lists, the order of allocation will include those buildings or heritable rights only which are “Property in Question” in the sense of the Act. Certain cases which were included in the Lists previously published have been the subject of further procedure, and where decisions have been arrived at, these are repeated in this list.

Further list of cases in which orders of allocation will be pronounced in favour of–

I. THE FREE CHURCH. PRESBYTERY OF EDINBURGH. – Edinburgh – St. John's; Leith – Elder Memorial. PRESBYTERY OF DUMFRIES. – Maxwelltown – Old Free Church. PRESBYTERY OF WIGTOWN – Port William. PRESBYTERY OF AYR. – Ayr – Martyrs'. PRESBYTERY OF ARDROSSAN. – Saltcoats – South Beach Gaelic. PRESBYTERY OF GREENOCK. – Greenock – Gaelic. PRESBYTERY OF DUNOON. – Rothesay – Chapelhill. PRESBYTERY OF KINTYRE. – Campbelltown – Lorne Street Hall; Kilberry and South Knapdale. PRESBYTERY OF ISLAY. – Jura. PRESBYTERY OF MULL. – Acharacle, PRESBYTERY OF PERTH. – Perth – Knox's, Scone. PRESBYTERY OF KIRKCALDY. – Kirkcaldy – Gallatown Hall. PRESBYTERY OF ABERNETHY. – Duthill. PRESBYTERY OF FORRES. – Forres – Old Free Church. PRESBYTERY OF INVERNESS. – Dorres and Bona, Kiltarlity. PRESBYTERY OF NAIRN. – Ardersier; Nairn – King Street Mission Hall PRESBYTERY OF CHANONRY. – Resolis. PRESBYTERY OF DORNOCH. – Assynt, Dornoch.

PRESBYTERY OF LOCHCARRON. – Glenelg, Plockton. PRESBYTERY OF ABERTARFF. – Glen Urquhart, Kilmallie. PRESBYTERY OF SKYE. – Snizort. PRESBYTERY OF UIST. – North Uist. PRESBYTERY OF LEWIS. – Cross, Stornoway.

II. THE UNITED FREE CHURCH. PRESBYTERY OF EDINBURGH. – Edinburgh – St. Columba's. PRESBYTERY OF DUNS AND CHIRNSIDE. – Allanton. PRESBYTERY OF DUMFRIES. – Dumfries – St. George's, Martyrs', South; Maxwelltown. PRESBYTERY OF WIGTOWN. – Newton – Stewart. PRESBYTERY OF AYR. – Ayr – Newton-on-Ayr, St. Andrew's, Wallacetown; Kirkoswald, New Cummock (Bank), Tarbolton. PRESBYTERY OF ARDROSSAN. – Ardrossan; Saltcoats – Landsborough; Stevenston. PRESBYTERY OF GREENOCK. – Greenock – Crawfurdsburn, Martyrs', Middle, Mount Park, North, St. Andrew's, St. Thomas' Wellpark, West. PRESBYTERY OF DUMBARTON. – Clydebank – Hamilton West. PRESBYTERY OF GLASGOW. – Shettlestone. PRESBYTERY OF DUNOON. – North Bute; Rothesay – Free Parish West. PRESBYTERY OF KINTYRE. – Campbelltown – Lochend, Lorne Street. PRESBYTERY OF MULL. – Ardow, Torosay and Salen. FREE PRESBYTERIAN INTELLIGENCE. 757

PRESBYTERY OF BREADALBANF. – Ardeonaig. PRESBYTERY OF PERTH. – Perth – Middle, St. Leonard's, St. Paul's, St. Stephen's, West. PRESBYTERY OF KIRKCALDY. – Kirkcaldy – Abbotshall, Dunnikier, Gallatown, Invertiel, Pathhead, St. Brycedale. PRESBYTERY OF FORFAR. – Dunnichen; Forfar – Fast, First. PRESBYTERY OF FORDYCE. – Enzie. PRESBYTERY OF ELGIN. – Bellie. PRESBYTERY OF FORRES. – Forres. PRESBYTERY OF INVERNESS. – Petty. PRESBYTERY OF NAIRN. – Nairn. PRESBYTERY OF CHANONRY. – Avoch. PRESBYTERY OF LOCHCARRON. – Lochbroom. PRESBYTERY OF SHETLAND. – Conningsburgh, Lerwick, Walls In the following cases the congregational property will be allocated as noted below: – PRESBYTERY OF DUNKELD. – Clunie – To the free Church – Schoolhouse. To the United Free Church – Church and manse. PRESBYTERY OF ABERNETHY. – Kingussie. – To the Free Church – Church and manse, Kingussie, Mr John Macpherson's bequest. To the United Free Church – Newtonmore Church. Other endowments to be divided equally. PRESBYTERY OF CHANONRY. – Fortrose. – To the Free Church – Schoolhouse at Rosemarkie. To the United Free Church – Congregational buildings at Fortrose. PRESBYTERY OF LOCHCARRON. – Shieldaig and Torridon. – To the Free Church – Sum on deposit receipt for building purposes. To the United Free Church – Church and Manse at Shieldaig. PRESBYTERY OF SKYE. – Strath. – To the Free Church – Church and manse, Broadford; church, Kyleakin. To the United Free Church Mission Halls at Dunan and Elgol. Waternish and Arnizort. – To the Free Church – *Waternish Church. To the United Free Church – Arnizort Church. * This Church is not “Property in question,” but is the property of the United Free Church, and will be allocated as noted of consent to that Church. PRESBYTERY OF LEWIS – UIG. – To the Free Church – Church and mission-house, Breac-let, Bernera. To the United Free Church – Church and manse at Miavig. The congregational buildings in the cases in which orders of allocation

fall to be pronounced as noted above will be held and occupied by the Churches respectively in accordance therewith as from 28th May, 1907. Where the buildings are not presently occupied by the Church found entitled to allocation, they shall be made available from and after the said date for occupation by that Church, subject to mutual arrangement by local parties so far as concerns manses, for the purpose of minimising inconvenience to individuals.

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HAMILTON. – After several preparatory services by Rev. J. P. Lewis, and that on Saturday by the interim Moderator, the latter dispensed the Sacrament here on 31st March. The weather was fine, and the attendance and spirit of the people impressed the visiting minister that the morning of a good day had come after the night of a pastorless period of inaction and almost despondency. The action sermon was on Luke 22: 41-46; the table 758 FREE PRESBYTERIAN INTELLIGENCE.

fenced from Acts 8: 21, 22; the table served with addresses on Rev. 7: 17, and Heb. 2: 18; and the closing address on Matt. 22: 42. The evening subject was Rev. 21: 4. Thanksgiving next day was observed when a sermon was preached from John 20: 20; and three children baptized. Rev. J. P. Lewis supplied Geelong on the 31st March. BRANXHOLME. – All the preparatory services to the communion at this place were held by Mr Lewis; and the Interim Moderator administered the sacrament on Sabbath, 7th April. He preached from Isa. 25: 6-8, fenced the table and gave pre-communion address. Rev. J. P. Lewis gave the post-communion and closing addresses, and preached the same evening in Hamilton, leaving the visitor to preach at Branxholme. Next day Thanksgiving was observed. The weather, was very boisterous and wet from Friday to Monday, and the attendance affected thereby. CALL TO MR. J. P. LEWIS. – On Monday 8th April, after sermon, according to intimation previously given both at Hamilton and Branxholme, the interim moderator, finding that the congregation appeared anxious that steps should be no longer delayed in the procedure toward pastoral settlement, moderated in a call unanimously agreed to be given to Mr J. P. Lewis to take the pastoral charge of the Hamilton-Branxholme congregation. After signatures of those present were adhibited, and amounts promised to the maintenance of the minister, the “call” was left in charge of the three elders that opportunity might be given to those absent, the weather being uncommonly inclement, to sign it with instructions. Since that time the call has been sent by the elders to their interim moderator for presentation to Mr. Lewis, containing over 100 names of members and adherents, and a list of subscriptions, which with Sabbath collection's should ensure a salary of £200, with free manse. It is creditable to the congregation that for the half-year's service they have provided £100. And it shows that they are hearty in the matter in that they have also put the manse in decent order, purchased a pair of ponies which are being

broken in, ordered a light serviceable buggy with harness, that the service at Branxholme, 16 miles distant, may be every Sabbath afternoon maintained. The friends hitherto have been good enough to drive the minister by arrangement among themselves to Branxholme. NOTICE OF ORDINATION. – The interim moderator has arranged to publish the edict for the ordination of Mr Lewis at Hamilton and Branxholme on 14th July, when Mr Lewis will supply his pulpit at Geelong. The ordination (D.V.) is fixed for Thursday, 25th July at 11:30 a.m., in the Hamilton church. The Rev. W. McDonald, of Sydney, the former minister of this charge, has engaged to assist. The same evening at 7.30 a public meeting will be held, when the three ministers will deliver addresses on the Scriptural position and principles of the Free Church. CAMPERDOWN. – The sacrament of the Lord's Supper was dispensed here on 21st April after usual preparation the day before from Ephes. 2: 18. Action sermon was from Phil. 2: 5-8; and the evening from Phil. 2: 9-11. Weather was wet and stormy. CHARLTON. – Communion was observed here on 28th. April; after preparatory services at Fairview on 26th from Acts 7: 59, and Charlton on 27th from Deut. 32: 5. Action sermon was on Matt. 27: 44. Evening service was held at Wychetelle, and thanksgiving at Charlton on Monday. HELP BY REV. W. R. BUTTROSE. – The Free Church minister of Adelaide, S.A., kindly agreed to supply Geelong and Drysdale for the month of April, which gave the min- FREE PRESBYTERIAN INTELLIGENCE. 759

ister of that charge liberty to dispense the sealing ordinance at Branxholme, Camperdown and Charlton. It was pleasing to find that he had to some considerable extent recovered from the affection in the throat which had for some time disabled him, and had continued so long as to cause apprehension; although still signs of it remain. The minister thus helped visited S.A., and supplied Mr. Buttroses' pulpit on 14th April. This enabled him to visit his revered preceptor, Rev James Benny, among other friends, whom he was glad to find at over 80 years of age in such fair health, though feeble and in retirement from all active service. It gives him pleasure, however, still to furnish the first article for this magazine. THE LATE MR. JOHN WHITELAW. – On his present brief visit to Adelaide the editor of this magazine missed this good friend and faithful office-bearer of the Free Church, which occurred on 13th March last year, at the age of 71, after seeing four sons and three daughters settled in life, with one of whom his widow now resides. Mr Whitelaw rendered such good service as a member of the church when long ago residing at Myponga and afterwards as a deacon of Yankalilla church during the writer's ministry there, that pleasant memories are revived at the mention of it. His house at Myponga was for several years the meeting place for worship, and the hospitable abode of the visiting ministers – Revs. James and (late) George Benny, W. R. Buttrose and J. Sinclair. He combined a frank and cheerful manner with devout integrity, and was noted as a man of honour. “The memory of the just is blessed.” GEELONG AND DRYSDALE. – The Lord's Supper was observed at Drysdale on 26th May, after visitation of families and service on Thursday before; and at Geelong on 16th June, the action sermon being John 1: 29 and Ps. 69: 4, respectively. The 26th annual meeting of the congregation under the present pastor was held on 16th May. The report of

the minister showed 570 pastoral visits for the year, and that the members roll had not much alteration. Mr W. J. Reid, superintendent of the Sabbath School, reported regarding it. The treasurer, Mr J. McNaughton, gave his statement which showed that £386/3/2 had been expended in support of the minister, and for repairs, gas, cleaning, Hospital, Ladies Benevolent Society, missions, etc. The year began with a credit of £28/11/6, being balance of portion of a legacy left by a former elder; but this was absorbed, and during the last year the office-bearers feared a deficiency; but their example in specially contributing was followed cheerfully by others who heard of it so well that the sustentation fund was supplemented by £50/11/-, which brought up the year's receipts to £439/16/10, including £38/4/9 from Drysdale, and furnished the treasurer with a balance of £53/17/8. DEATHS. – A member of the Geelong Church, Mrs Murchison, was bereaved of her only daughter, Johanna, on 28th April, after a long illness, some years being confined to bed, during which noted patience was shewn. Another member, Mrs McKay, of Yarraville, lost her younger son, Hugh, by death, on 25th May, after four day's illness from pneumonia, aged 46; who had a chemist's business at Glenferrie, and has left a widow and four children. An aged member, Mrs T. Fargie, died on 3rd June, having been for some years too feeble to attend church. The last visit to her of her minister and elder was not long before her death; and they met her in her verandah, carrying the precious Bible pressed to her breast. On 29th June, a son of Mr. N. McCurdy, John, passed away, under 21 years of age, after a year's illness in the chest, contracted by a chill. On 9th July Mr James Lamond, late of Drysdale, died in Geelong, aged 55, of pneumonia, after influenza, leaving a widow and seven children. “So teach us to number our days that we may apply our hearts unto wisdom.” 760 QUESTIONS AND ANSWERS.

QUESTIONS AND ANSWERS.

–––––––––––––––––––– “A. F. M.” writes: “My apology for asking you the following question will be Malachi 2: 7. When reading Prov. 24: 17, 18 – Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth; lest the Lord see it and it displease Him, and He turn away His wrath from him – it seemed to me that the motive set before us in this passage to prevent us from rejoicing at the calamity of an enemy is that the Lord may continue His wrath against him, which does not appear to be a Christian motive, and appears to be at variance with other passages of Scripture.” Answer: The meaning cannot be that we should not rejoice in a foe's calamity, lest it should cease by our doing so; for this would be practically rejoicing at it, and would contradict the injunction. But we are here warned not to rejoice at it, lest the Lord turn away His wrath from him to, or upon, us, for such a revengeful feeling. The Lord in His Providence has often brought similar adversities on those who were glad to see their enemies suffering. Job 31: 29; Ps. 35: 13; Prov. 17; 5; Ezek, 25: 3; and 26: 2. “Enquirer” asks: “Would it be wrong to have instrumental music in churches to help the singing only?” Answer: Yes. For, 1. The New Testament Church had no need of it. 2. The Head of the Church gives no warrant or room for it in His prescription of “the melody of the heart and the fruit of the lips.” 3. Like all human devices, when introduced it becomes a hindrance rather than an aid to true worship. And, 4. Sensuous practices have been often introduced by pleading a good motive, or some beneficial

result. Even Satan in tempting Eve presented to her mind the prospect of good to her by disobeying God. “Enquirer” also asks: “Are some people preordained to everlasting death? If not, why is it stated in the Confession of Faith that some are? If some are, how can the call be to all?” Reply: God is sovereign in the bestowal of His favours. He cannot be a debtor to sinful creatures. He needed not, unless it pleased Him, to save any sinner. Then if He has determined to make His grace effectual in saving some, when He could justly have withheld it from all, who can say to Him, “What doest Thou?” The finally impenitent cannot complain of Him if He leaves them to take the course they want to take, or “ordains them to wrath for their sin,” as the Confession carefully expresses it. See Prov. 16: 4; Matth. 11: 25, 26: Rom. 9: 17-23; 2 Tim. 2: 19, 20; 1 Peter 2: 8; Jude 4. The doctrine of Divine predestination in the dispensation of grace is of great use in awakening sinners to fear lest they be left in their unregenerate state, and in moving them to “seek the Lord while He may be found.” But they presume who believe that salvation depends on their own will. Regarding the Gospel call, we are to distinguish between the outward call of the Word, and the inward call of the Spirit. Christ's ambassadors are to beseech men to be reconciled to God, not knowing who the Spirit may make willing. The rejection of the great salvation sufficient for all proves the natural mind's enmity to the Gospel, and the need of the mighty Spirit's power to renew the will. Christ said to unbelievers, “Ye will not come unto Me that ye might have life.” Yet we dare not say that He could not make them willing; for He made others willing who were as unwilling as they. God said, Israel would have none of Me “So I gave them up to their own heart's lust.” PRESBYTERIAN RATIONALISM. 761 “Free Presbyterian” writes, – “Would you kindly answer these questions in Quarterly: Is a free Presbyterian minister untrue to the Principles of the Church which he has promised to 'assert maintain and defend' if he is the conductor at a sacred concert held in a Church of some other denomination, where the organ is used, collection being made in aid of some charity? Are members of the F. P. Church inconsistent in attending such performances held in any Church? Is it a common practice for F. P. ministers to hold sacred concerts in Churches of other denominations, or to meet there for weekly practice?” To the first two questions the reply is, Yes; and to the third, No. It will surprise our readers, and grieve them too, if what is included in the above questions be true of any minister in the Free Presbyterian Church. Such a use of instruments where they ought not to be cannot but weaken the testimony of any against their use in the worship of God. Besides, the motive of entertainment is not a Scriptural one in the interests of charity. Then it is notorious that in proportion to the zeal shown in preparing for, and in the conduct of, so called sacred concerts, attendance at prayer meetings and interest in them decrease, and the spiritual tone of churches wanes. It is impossible to think of the apostles who ordained officers to attend to the poor that they might give themselves to prayer and the ministry of the Word indulging themselves, their converts and the unsaved, in musical entertainments. By doing so a minister would depart from the principle which has hitherto regulated our Church, that of Divine warrant brings discord into the Church; and provoke the mirth of her foes.

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PRESBYTERIAN RATIONALISM. –––––––––––––––––––

There seems to be a much closer relation between innovations in the worship of God and unsound doctrine than is commonly allowed. It is not to be wondered at when men assume the right to worship as they like, that they will also come to think that they may believe what they like. Ritualism is rationalism in worship; and heresy is rationalism in doctrine. Of the lamentable progress being made in the former, no proof is necessary now to be adduced. Of progress in the latter, the decision of the Presbyterian Assembly in Sydney last month, regarding a lecture in their Theological Hall, affords sad evidence. It appears that for several years, all the lecturers there have been of the rationalistic school, with one exception the Rev Dr. W. M. Dill Macky, the doughty lecturer of the Australian Protestant Defence Association, who holds the orthodox views on inspiration of the Scriptures and the atonement. First of all, an attempt was made to induce him to give up his Protestant campaign, which he would not do. This is one of many ways in which higher critics “show their moderation as regards error; whilst having little toleration for orthodoxy.” A trick then was devised by the dissenters from the old views, whereby the only lecturer who held them might be shunted off, and that was about two years ago, when it was agreed that no lecturer hold office for more than three years, unless re-elected. Dr. Macky and his friends knew that this was aimed at his retirement. But it seemed that they became impatient, and managed to occasion his severance from their staff by intriguing with the students. Two out of three of the third year students, with eight of the first year, were advised to sign a petition to the Assembly, complaining of Dr. Macky's teaching as being inadequate; whilst the evidence showed that the movers were actuated by opposition to the old evangelical 762 NOTICES.

teaching. The result was the Assembly, led by the modern men, declared that Dr. Macky should be sent back to teach the first year students. This resulted in his resignation, and in a largely attended meeting of his congregation, which expressed warm sympathy with him, Dr. Macky holds, and no wonder, that he has been “treated in a shameful and contemptible way.” The finding of his Assembly, he said, was “an insult to my position and status, and there was nothing left for me but to tender my resignation. The only thing I am sorry for in tendering my resignation is, that there is now no one standing between the students and the flood of rationalism that is sweeping in on our Church.”

–––––––––––––––––––––––– NOTICES.

RECEIVED FOR MAGAZINE SINCE LAST ISSUE. – Victoria.– Mrs. McKay, Yarraville, 5/- for parcel of this No. To end of 1907: Mrs. A. W. Campbell, Nhill, Mrs. Manyan, Barrakee, Mrs. McMillan and Mrs. Robertson, Geelong, Miss Grant, Mortlake, Mr R. C. Jones, Scott's Crk, Mr H Boyd, Leongatha, 2/6; Mr A. F. McRae, Buchan, 5/-; and Mr J. Gillies, late of Gre Gre, £1/12/6, Miss McDougall, Minyip. 1/- for 2 extra copies last No; Mr McNaughton,1/6d. do. To end of 1906: Mrs. Ross, Fyans Street, Geelong, 2/6; Mrs. Corstorphine, Kinglake, 2/6 each for self and Miss McKecknie. Balmoral, and 6d for extra copy last September. Mrs. D. Carson, Noorat, 2/6 to September 1907. Miss Douglas, Calton Hill, 5/- to September 1908. Mrs. G. Benton, S. Yarra, 2/6 for 1904. Messrs J. Brown, S. Yarra, and W. McInnes, Geelong, 2/6 each for 1908. Mrs G. Henderson, Portarlington, 6/6 to 1910. Mrs. Mann, Quambatook. per Mr. D.

Black, to end 1899. Mr. J. S. Morris, Camperdown, £1, donation. South Australia – Miss Stewart, Adelaide. £1 donation. Mrs D. Hay, Adelaide, 5/- to end of 1908. Mrs. Wilbey, Croydon, 5/- to end of 1907. Mr. J. Gall, Cantara, 2/6 each self and Mrs. McLeod, Nailsworth. for 1906. per Mr. W. Hooper, Morphett Vale, 2/6 each for Mr Alex. Anderson, Oaklands. Mr P. Anderson, Mitcham, Mr. R. Anderson, Streaky Bay, Mrs. Milway, and Mr. H. Anderson, Morphett Vale, and Mrs Low, Yakilo, for 1907; 10/- for Mrs. Agnew, Curramulka, to end of 1908; and 5/- each for Mrs. W. R. Buttrose, Adelaide, and Mrs. H. Smith. Morphett Vale, to the end of 1907. New South Wales. – Mr. H. McLachlan, Grafton, 10/- to June 1908. Mr. J. McKennon, Ballina, 10/- to end of 1907. Per Rev. W. McDonald, 5/- for Mr. A. W. S. Gregg, Homebush, to June 1908, and 5/- for Mr. A. Grant, Barrington, to end of 1906. Mr. A. McInnes, Barrington, for late Mr. J. McLennan, and self to 1910. West Australia. – Mr. R. Sinclair, Wagin. £1/7/6 to end of 1907. Mr R. McKay, Collie, £1. to June 1909. Mr. S. McInnes, Lawlers, 8/6 to March 1907. FOR SPANISH MISSION. – Mrs A. W. Campbell, Nhill. £1. Mr J. S. Morris, Camperdown, £1. FOR JEWISH MISSION. – Mrs. A. W. Campbell, Nhill, £1. Mr J. S. Morris Camperdown, £1. FOR FREE CHURCH OF SCOTLAND MISSIONS. – Collection, Free P. Church, Geelong £6/13/3; Drysdale, do £1/10/-. Mrs H. Sinclair, Geelong 5/-. Mrs Clements, do 2/- The Editor has sent to Treasurer of Free Church of Scotland. £5 for Jewish Mission; and £8/17/9 for Foreign Missions.

–––––––––––––––– All communications for this magazine should be addressed to Rev. John Sinclair,

F. P. Manse, Geelong. –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––

Printed and Published for Rev. J. Sinclair, Geelong; by W. A. Brown.

Vol. 6 No. 11

THE FREE CHURCH

QUARTERLY —―—–——―—–—

A MAGAZINE

FOR THE

DEFENCE AND ADVOCACY OF SCRIPTURAL WORSHIP, DOCTRINE, GOVERNMENT AND DISCIPLINE.

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(EDITED BY THE REV. JOHN SINCLAIR, GEELONG) –––––––––––––––––––––––––––––––––

S E P T , 1 9 0 7 –––––––––––––––––––––––––––––––––

CONTENTS:– Page The Lord's Jewels … … … … … … 763 The Duty of Repentance … … … … … 769 Away with Him … … … … … … 772 New Book on Psalms in Worship … … … … 774 The Place of Scripture Doctrine in the Church of Today … 776 Free Presbyterian Intelligence– Geelong … … … … … … 781 Obituaries … … … … … … 781 Induction at Hamilton … … … … 782 Church Fund Allocation … … … … 787 Questions and Answers … … … … … 790 Notices … … … … … … 790 –––––––––––––––––––––––

W. A. Brown, PRINTER, &c., GEELONG.

—————————————————— THE FREE CHURCH

QUARTERLY.

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THE LORD'S JEWELS. Malachi 3: 16, 17. “Then they that feared the Lord spake often one to another; and the Lord hearkened and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of Hosts, in that day when I make up my jewels.” It was a time of abounding iniquity in the church and nation of Israel. The priest by the altar perverted the people. “Ye are departed out of the way, ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the Lord of hosts.” Chap. 2: 8. The merchants and traders of the land had become sorcerers and adulterers and false swearers and oppressors, whose taunting enquiry “Where is the God of judgment?” the Lord himself answers in verse 5, “I will come near to you to judgment; and I will be a swift witness against you.” The husbandmen and vinedressers of the land had robbed God in tithes and offerings, and brought upon themselves the anathema, “Ye are cursed with a curse; for ye have robbed me, even this whole nation.” And all ranks and classes, feeling that they had got nothing by their religion, and observing that the workers of iniquity were set up in the world and that those that tempted God were delivered, judged that wickedness was the surest way to prosperity and apostatised from God, saying, “It is vain to serve God, and what profit is it that we have kept his ordinance” But, amidst all this undergrowth of worldliness and sensuality, there were seen some tall trees of righteousness, whose distinctive characteristics were more markedly brought out by it; just as the trees 764 THE LORD'S JEWELS. of our adopted land are, when seen few and far between elevating their branching tops over a range of stunted scrub. Amid all the moral darkness which had overspread the land and eclipsed the glory of Israel, there were some lights, few and far between, relieving the gloom. Amidst the general apostacy there was still left a remnant – a faithful few among the faithless who served the Lord and thought upon His name. “And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels.” The picture of Malachi is not the picture only of an isolated age of the church and of the world. Other ages might have sat for it. In the antediluvian age amid the universal corruption there was a Noah, perfect in his generation. In the

patriarchal age, amongst the idolatrous heathen there was an Abraham, a Job, and a Lot. In the grossest degeneracy of Judah, there were Simeon's and Anna's waiting for the consolation of Israel. And in the deepest darkness of the middle ages, when superstition enchained the senses of men and the priesthood trod on the necks of kings, there were lights of the world twinkling in the monk's cell and the hermit's cave – a faithful few there were in all these ages, who feared the Lord and thought on his name. And to whatever pitch of depravity and evil the heart of man shall rise in the latter days, however dark the moral and spiritual night which is settling down upon the world may become, the hidden life of God in the soul of man shall manifest itself in a faithful remnant, who shall fear the Lord and speak often one to another. I shall in humble dependence on promised aid consider I. The description here given of the faithful remnant. There is here a description of their character, employment and privilege. 1. A description of their character. They feared the Lord. This describes their hearts. There are two forces of the material world called the centrifugal and centripetal; the one having a tendency to recede or fly from a centre; the other having a tendency to some point as a centre. Now the fear of the Lord just contains the centrifugal and centripetal forces of the moral world. There is in it a reverential awe of the Lord which has a tendency to hold the creature reverently distant from its Creator – this is the centrifugal force. But there is also in it a filial confidence and love of the Lord, which has a tendency to keep him near to the Lord as a Father in heaven – this is the centripetal force. The sense of what the Lord is, inspires awe in me. The sense of what the Lord has done for me inspires love. “I am the Lord thy God” is to me the ground of submissive reverence – “Who brought thee up from the land of Egypt” is to me the source of confiding love. I may have full bodied love within my heart the reverential awe which a creature owes to the Highest, and yet have within my heart a perfect love casting out all torment which a son has for a Father. In a word, I may have all the confidence of a son, set in all THE LORDS JEWELS. 765 all the love of a creature. For the fear of the Lord is the offspring of the love of the Lord. “There is forgiveness with thee that thou mayest be feared.” This distinctive feature therefore of the faithful remnant marked them as possessing a right state of heart before the Lord, as opposed to the alienated state of heart of unconverted men, who have no fear of God before their eyes. It marked them as in the possession of a wisdom keeping themselves in the right way. For the fear of the Lord is the beginning of wisdom. – The fear of the Lord, that is wisdom; and to depart from evil, that is understanding. It marked them as in the possession of a

power sustaining them in the practice of every great and noble duty – “Fear God and keep his commandments, for this is the whole duty of man.” Is this distinctive feature ours? Then it will be the secret of our preservation from universal degeneracy, as it was the secret of theirs, and of all who have been the Lord's. Another feature of character in the faithful remnant was that they thought upon His name. This describes their heads. What's in a name? asks a great poet. Perhaps there was nothing in it in his days, and there may be nothing in it in ours. But it was not so in ancient times. Then a name was a thing. It expressed what a person was, or who he was known to be. The name lady, then, meant a bread distributor, and the name lord a bread giver – names which are now the very opposite of the characters of most ladies and gentleman. The divine name “The Lord” expressed His character as merciful and gracious, long suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin, and by no means clearing the guilty; just as the human name Jesus expressed his character, a Saviour. The name which the faithful remnant thought upon was, therefore, no sham name, The Lord had written it on all His works, as a painter does on his pictures. The Lord had announced it in finite speech, not as a mere word, but as an epitome of all His glorious perfections. And that the faithful remnant thought upon it implied, that it lay near their hearts and that it was the secret spring of their adhesion to his cause, for as a man thinketh so is he. Dost thou think upon His name in thy daily avocations, amid the push of thy farm and the bustle of thy shop? Then it must be inwoven with thy heart's affection! Dost thou think upon His name? Then thou wilt appear to be what thou art – not more, for that is hypocrisy; nor less; for that is unfaithfulness. For the inner man will mark it correctly on the dial plate of the outer man. Dost thou fear the Lord and think upon His name? Then the pure fountain will send forth pure streams, and the good tree will bear good fruit, flowing and ripening in the observed details of daily practice. Dost thou fear the Lord, and think upon His name? Then it will be easy to infer thy employment. For if the affection of the heart and thought of the head be good, 766 THE LORDS JEWELS. thy speech will be good and thy action good. 2. The employment of the faithful remnant. They spake often one to another. This implies Christian union in the faithful remnant. They were a united people who spake often one to another, for how can two walk together except they be agreed. And this union was not one of external form but of inward spiritual grace. The bond of their union was love – the love of God as a Father, which made them love each other as brethren and sisters. And this must

have given mighty power for union; such union is strength. The union subsisting between Satan's people in the world, though merely external and based on selfish principles, forms the mighty element of the world's success. The union subsisting between Satan's people in the Antichristian Church, though merely nominal and maintained by a head which is good enough for the body, has been the secret of that church's success. And the want of that Christian union which characterised the faithful remnant of Malachi's time, has ever been the cause of the weakness of the Christian Church, and will be the cause of the weakness of this and of every other branch of it. Be therefore a united people – one in love. Let the antagonisms of natural disposition and of social rank melt at the presence of the Lord, that the world may say of you, “Behold these Christians how they love one another.” Again, it implies Christian communion. They spake often one to another. The communion of saints is one of the most delightful employments on earth. It makes the household hearth, the fellowship meeting, the communion table, and even the fair and the market place savour of heaven. There may be such communion without speech. There is a communion at the Lord's table, when, as ye eat the bread and drink of the cup, ye do show forth or preach forth the Lord's death till He come – a communion the eloquence of which no speech could make more penetrating. There is a communion in the counting house and in the market place, where the merchant or the trader discovers his christianity to his brother, not by speaking of it to him, but by letting his business transactions discover it – an intercourse which strikes an answering chord in the heart of the other, telling that the whole life is one eloquent speech. There is a communion in the throng of the busy streets of the world and in the assembly of sinners, when the rebuke of the wrongdoer or the commendation of the good gleams from a Christian's eye, and when the silent and mute pressure of the hand is the only token of recognition of a brother in Christ – a communion which makes a Christian's whole walk richly eloquent. But the faithful remnant of Malachi's days expressed their communion one with another through the medium of speech, and found an outlet for their loaded hearts by the read tongue. They felt deeply, and they spoke earnestly. And THE LORDS JEWELS. 767 what they spake often one to another we are at no loss to understand, from the description given us of their character. Having the fear of God in their hearts and the thought of God in their heads, they would speak often one to another of the Lord they feared and the name which they thought so much upon. They would speak knowingly and edifyingly one to another, to increase their mutual faith and holiness. They would speak kindly and affectionately one to another; to promote

their mutual love, that it might not wax cold when iniquity abounded; to help each other onward in the journey to the better country. They would speak boldly and faithfully to support the credit of their Lord's name, when it was reproached and misrepresented; and to arm and confirm themselves by good communications, when evil communications corrupted good manners, and evil men and seducers waxed worse and worse. Oh that amidst abounding iniquity and open profaneness the Lord's people, like that faithful remnant, may be found speaking one to another in the language of Canaan and stirring up themselves, the innocent against the hypocrite. Oh that we, in the perilous times of the last days, may be found as these righteous ones holding on our way, and who with clean hands waxed stronger and stronger. Then, though discountenanced by men, we may hope to be countenanced and favoured by the Lord whom we fear and whose name we think upon. 3. The privilege of the faithful remnant. They arrest the Lord's attention. The great Father gives heed to them. The Lord hearkened and heard them. There is a morbid craving for notoriety which leads its possessor in every thing that he says or does, to scan another's face to see if it reflects a smile of approval; to hang on another's lips to hear if they pronounce his praise; and to search every newspaper to glean from its paragraphs the fame of his own doings. This craving characterises only the lower specimens of humanity. A great spirit spurns it. There is a desire to obtain the esteem of those whose persons we love or whose approval we value, which forms a high stimulus and an incentive to great deeds and to heroic achievements – a desire deeply seated in the breast of every great man. And if the consciousness that the eye of those we esteem is bent upon us, and the ear of those we venerate is listening to us, and the lips of those we love are praising us, be a privilege and encouragement to human efforts, O! what the privilege – O! what the encouragement given to the Lord's faithful remnant to persevere in their employment to know that the Lord's eye is watching them and the Lord's ear is listening to them. O beloved, there is not a sigh of the broken and contrite heart so soft and gentle that the Lord does not hear. There is not a gracious word proceeding from a gracious mouth that the Lord does not hearken to. There is not a good deed done by a brother to a brother that the Lord does not observe. Desire 768 THE LORD'S JEWELS. not ye, when ye speak often one to another, that men may hear, and commend. Affect not ye, to be taken notice of by men and to obtain their praise. It was privilege enough to the two disciples, as they journeyed to Emmaus and spake one to another, that the stranger who adjoined himself to them and hearkened

and heard them was the Lord. And Oh! it is privilege enough that in all your communings one with another, the Lord himself stoops down from the excellent glory, and esteems the broken utterances of his blood bought people of more consideration, than the grand music of hymning spheres and the symphonies of angelic choirs. Again, their privilege is that their record is on high. “A book of remembrance was written before him for them that feared the Lord and that thought upon his name.” It was a great privilege, and encouragement which the servants of ancient kings possessed, that a book of chronicles was kept by their king in which were entered the services which they had done. And although there may not be a literal book of remembrance kept in heaven, yet, if the record of the faithful remnant be laid up in God's memory, it is enough. The Eternal mind needs no book to refresh it. The Eternal mind will not lose the recollection of His people's services. If every sigh and tear of His mourning people are put in the Lord's bottle, how much more may we expect to find every good word spoken of God or for God in the Lord's book. If every cup of cold water given to a thirsty disciple in the name of Christ is registered in the Lord's remembrance, how much more the good deeds done as to the Lord Himself. “I was hungry, and ye gave me meat; I was naked, and ye clothed me; I was sick and in prison, and ye visited me. Inasmuch as ye did it unto the least of these my brethren, ye did it unto me.” The faithful remnant shall not want evidences of what they said and did for the Lord on earth. And perhaps the greatest surprise awaiting them will be to find things noted there, which appeared so trivial to themselves as not to find a place in their own memory here. II. The promise made to them. “They shall be mine, saith the Lord, in that day when I make up my jewels.” The promise includes two things : 1. That they shall be the Lord's peculiar treasure now. They are His jewels. The Koh-I-Noor jewel, when the Queen received it, was a mis-shapen lump. Its sides needed to be grinded down into symmetrical form and beauty, and its corners rounded off. The jewel was hard and required very great pressure, but it was also very brittle and might crack and break in the process. Scientific men were called in to examine it, and they brought all their skill to the investigation. Under their instructions the jewel was committed into the hands of a skilful lapidary who, after long and patient labour, brought it to be the thing of beauty which it now is, the brightest jewel in the British crown. Now the faithful remn- THE DUTY OF REPENTANCE. 769 ant are, like the Koh-I-Noor, found in a state of nature. Some great affiliation becomes, under God, the occasion of their discovery. The matrix of clay in

which they lie embedded is by providential convulsion burst open, and lo! one of the Lord's jewels, a vessel prepared afore unto glory, while around are only lumps of charcoal. Jewels though they be, they are by nature unshapely, and need polishing; hard, and need divine pressure; brittle, and need care; precious, and need skill. So the great King of the universe hands them over to the divine lapidary, the Holy Ghost; and in the workshop of grace He polishes them by a long and progressive course of sanctification, till made perfect in holiness they are transferred from the workhouse below to the cabinet above – to those mansions of glory which He is even now preparing as His jewel-house. 2. He promises that they shall be His peculiar glory hereafter. “They shall be mine in that day when I make up my jewels.” That day is the great coronation day of His son. Then He shall take them out of His cabinet, and set them in the crown of life of Jesus Christ. The Lord my God shall come, and all the saints with thee. They that sleep in Jesus shall God bring with Him. And, shining as stars for ever and ever, they will give off from their undimming edge more brilliantly than even angels can, the glory of the Sun of righteousness. How glorious the destiny of the faithful remnant! Shall it be yours? Try yourself by the test of character. Do you fear the Lord? Do you think upon His name? Try yourself by the test of employment. Are you united in the bonds of divine love? Are you holding communion one with another in things of God? Try yourself by the test of privilege. Can you say “My witness is on high, My record's in the sky?” Then you may humbly but trustingly rely on the promise of a Covenant keeping God. “They shall be mine in that day in which I make up my jewels.” J. B.

––––––––––––––––––––– THE DUTY OF REPENTANCE.

–––––––– The English word 'repent' represents two Greek words – the one meaning change of mind, the other care or concern about a thing. The former word occurs by far the more frequently, and it is that which is used here. Christ calls upon these Ephesians to change their mind. And if I had the ear of my countrymen tonight I would echo His call and say to them, in his name – (1) Change your mind about God. Men in recent years have heard so much about the love of God that they seem to have forgotten that He has any other attribute. They conceive of Him as little else than Infinite Good Nature – a Being who delights in the happiness of His creatures without much regard to their holiness. And they are sure that He is so merciful that He will never send any of them to perdition, or if He does punish them a while, He will release them all at last

770 THE DUTY OF REPENTANCE.

and take them up to heaven. Now it is impossible to speak too highly or too often of the love of God. It is the fountain of our salvation and the source of all the good that is in the world. But a God all love is a God unjust. And to represent Him merely as an indulgent Father, and not as a righteous Judge, is to misrepresent Him. The same authority that tells us “God is love” tells us also “God is a consuming fire.” He who spoke of Himself to Moses as He stood in the rock of Horeb as “The Lord, the Lord God merciful and gracious,” added: “And will by no means clear the guilty.” And just as the last letter of a man's name is as essential to its completeness as the first, so justice belongs to God as truly as mercy. And this tells us that without full satisfaction to the claims of eternal Righteousness no sinner can possibly be saved. Divine mercy has a divinely appointed channel along which alone it can flow, and that is the mediatorial work of our Lord Jesus Christ. Apart from faith in Christ and His atoning sacrifice there is no reconciliation to God and no hope of heaven. In the character of Jehovah Mercy and Truth meet together. Righteousness and Peace embrace each other. And as these apparently opposing attributes blend and harmonise in the Cross of Jesus and nowhere else in the universe, no child of Adam can have any true conception of God unless he is prepared to take his stand at the foot of Jesus' Cross. “This is life eternal, that they might know thee, the only true God, and Jesus Christ whom Thou hast sent.” (2) Change your mind about truth. The prevailing idea is that those truths which distinguish one denomination of Christians from another are small and unimportant, and if you cannot agree about them you should agree to differ. They may safely be left as open questions which you may hold or not, just as you choose, and for which the people of God are not required to give any public testimony in these enlightened days. Need I may that such a view is a false view, and is equivalent to declaring that our noble ancestors were “martyrs by mistake,” and died even as fools die? It contradicts the plain teaching of our Divine Lord, Who in His earliest recorded sermon said: “Whosoever shall break one of these least commandments and teach men so, the same shall be the least in the kingdom of heaven, but whosoever shall do and teach them, the same shall be great in the kingdom of heaven;” and Who in His latest utterance before ascending to take possession of His Mediatorial Throne, gave this commission to His disciple: “Teaching them to observe all things whatsoever I have commanded you;” while midway between these points stands the golden sentence: “He that is faithful in that which is least is faithful also in much.” In our Lord's estimation fidelity in little things is the true test of loyalty to Himself. Can we conceive it possible that the infinitely wise God would reveal any truth so insignificant that it did not matter whether His people believed it or not? On the other hand, revealed truth is likened to gold – the most fine gold – and we all know that the very dust of gold is precious. Every revealed truth is an emanation from Him who is the source of Truth. It is a ray from the Sun of Righteousness through which He has been pleased to reveal Himself, and in which He shines before His creatures. And to deny or to ignore a single truth is to extinguish such a ray and so to dim the divine glory to that extent. Let us therefore listen to the counsel of the wisest of men: “Buy the truth and sell it not.” Buy it at any price and sell it at no price. Count no pains too great to find out the truth, and when you have found it, part with it on no consideration. “Hold that fast which thou hast, that no man take thy crown.”

(3) Change your mind about the World. THE DUTY OF REPENTANCE. 771

Cease to think of time as if it were long lasting, or as if it were a matter of much consequence to anyone what his outward condition here is, and take the Apostle's view of it as stated in the First Epistle to the Corinthians: “But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; and they that use this world, as not abusing it: for the fashion of this world passeth away.” In his view all the glory of this world is like a pageant exciting the interest of the spectator for a little while, and flashing with its brilliance as it treads the boards of a theatre or passes along the public street. But as you gaze and perhaps admire, it is gone. Sic transit gloria mundi. Cease to think of money making as if it were the Be-all and End-all of human life. Cease to think of sensual or aesthetic pleasure as if its attainment were the only object worthy of the energies of a rational and immortal being. Know that worldly honour and power and fame, though sweet in anticipation, often bring bitterness in possession. and though they may please for a time, they soon cease to satisfy. And listen to the wise words of the Apostle: “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.” “The friendship of this world is enmity with God.” The things that are seen are temporary, but the things that are not seen are eternal. (4) Change your mind about Sin. Most men in these days have slight views of sin. Even the children of God do not seem to realise as their fathers did its inherent turpitude and tremendous guilt; while the great mass of people have no concern about it. There are fools even who make a mock of it and treat it as if it were a fine subject for a jest: “They declare their sin as Sodom, they hide it not.” There can be no doubt but one of the greatest needs of our time is a deeper sense of sin – a profounder conviction of its evil nature and fearful consequences, as well as the number and aggravations of our individual transgressions. We should take time to think of what it is in itself – as rebellion against the authority of the wisest and most righteous of Rulers – as disobedience to the commands of the Kindest of Parents, as base ingratitude towards the Best of Benefactors. We should listen while God Himself in His word describes it as “an evil and bitter thing,” as “the abominable thing which He hates,” and which He is of purer eyes than to look upon. its “exceeding sinful,” indicating that human language can provide no darker term than itself wherewith to set forth its badness. And then we should think of its divinely appointed wages – DEATH – in the full extent of that terrible experience. “The soul that sinneth it shall die” – be everlastingly separated from the Source of all good, and be placed beneath the burden of His righteous wrath. If we come to think of sin in this way, I feel sure we would regard it as the greatest calamity that can be conceived, and would, avoid temptation to it as we would the plague. The remembrance of our own sins would humble us in the dust and lead us to repair with profound contrition to the “fountain opened for the House of David and the inhabitants of Jerusalem for sin and for uncleanness.” A true view of sin as it is seen in the light of God's law and of Christ's Cross is necessary for repentance, and repentance must precede a return of blessing either to individuals or communities. National sins require national repentance, family sins, family repentance; individual

sins, individual repentance; and the same is true of Churches. If they sin through want of faithfulness to their exalted Head they must repent and return to their allegiance in their ecclesiastical capacity. It was 772 “AWAY WITH HIM!”

in this way that blessing came upon Judah in the days of Hezekiah and Isaiah, and upon the returned exiles in the time of Ezra and Nehemiah. And it was in the same way that blessing came upon our own land at various epochs since the time of the First Reformation. If, then, the blessing of the Lord is ever again to rest upon us as a people, it seems to me we must get down upon our knees, acknowledge our multiplied offences, and pledge ourselves to greater fidelity to Heaven's King in all time coming. “The Lord's hand is not shortened that it cannot save, neither is His ear heavy that it cannot hear. But your iniquities have separated between you and your God, and your sins have hid His face from you that He will not hear.” “This kind goeth not out but by prayer and fasting.” Confession, repentance, and prayer are heaven's ordained pathway to a return of spiritual prosperity. Rev. T. Mathew, Kilwinning – Christian Banner.

–––––––––––––––––––– “AWAY WITH HIM!” (John 19: 15).

––––––––––––––– Do you catch the cry in the air these days? “The world knoweth Him not, neither can know Him;” and its cry is, “Away with Him!” A religion of some sort we must have – but not “Him.” Give us “ritualistic ceremonials;” give us “theological discussions;” “higher criticism;” “sacred festivals;” “musica1 entertainments;” give us anything and call it religion – but “away with Him!” And it is “Him” – the Christ of God – most of all we need. Beloved, let us face the fact that there is a devil – a personal devil – whose whole energies are in “these last days” directed against “Him” – the Christ of God. The devil is not disturbed by too much religion. The more the better for his purpose. So long as we don't introduce into it the living Christ as its sum and substance, he is delighted we should play at religion as much as we care to. The devil will let us run up “churches” by the score, and spend millions of God's money on stone and lime, stained glass, and velvet cushions; on “marble fonts,” “oak pulpits,” and gorgeous organs; only don't explain what the Church means, and don't once let it be hinted that our money ought to go to help to bring those who sit in darkness into light, and so build up and make beautiful the spiritual building “the body of Christ.” The devil will let us attend service regularly, and be delighted to see us there; yes, will go with us if only we go to worship the “minister,” or the “choir,” or “ourself,” and never once think of “worshipping God in spirit and truth,” or magnifying Christ. The devil will not object to us having repeated gatherings together for “social intercourse and fellowship,” provided that we do not consider it a gathering to “Him,” and don't mention that “our fellowship is with Father, and with His Son Jesus Christ.” The devil will let us have our heart's content of “eloquent preachers,” “learned and beautiful sermons,” “sublime architecture,” “seraphic music,” and, if need be, altars and crucifixes as desired to aid the natural man to propagate his natural worship; but

don't mention “Christ, the power of God, and the wisdom of God.” Don't break the spell by denouncing “the enticing words of man's wisdom,” by saying, “Without blood there no remission of sin,” and “He made peace by the blood of His cross.” The devil will let us have “sacred concerts” innumerable for the social elevation of “AWAY WITH HIM!” 773

the people; but don't mention Christ as the power to lift degraded and lost sinners from the pit of woe. The devil will provide lots of funds a to run “socials” every night of the week to increase the “sociability of the congregation,” only don't let it be suggested that we are all one in Christ Jesus, and our money spent on socials ought rather to go to supply “the needs of him that hath not.” The devil will be delighted if we give largely of our means to foreign or home missions, so long as we do it “to be seen of men,” and not for Christ's sake. The devil will let us do any amount of “work for God,” only it must be done without prayer to God, and without dependence on God, for “it is God that worketh.” When we do it in our own flesh energy it delights the devil, for he knows it will come to nothing, and will only hurt the cause of Christ. The devil will permit us to preach “punishment for sin,” for he knows God's Word says it, but don't say it is eternal punishment. Men won't be terrified so much to flee from “the wrath to come” to Christ. The devil will let us read any amount of “religious literature,” because it tends largely to keep us from the Bible – the Word of God – and so from “Him.” Beloved, do you know the devil today in his “angel of light” guise? Are you alive to his tactics? From the day in Eden that God cursed the serpent (Genesis 3: 15), the devil's policy and practice has been “Away with Him.” He tracked His steps through this world till he hung Him on the cross between two thieves, and then he thought he had made an end of the Christ. But it was not so. Praise God, He arose! The Almighty God raised Him from the dead, and seated Him at His own right hand in the heavenlies. So it was He defeated the devil, and more than ever roused the fury of hell against Himself. Today the devil seeks to destroy the Christ. Praise God, He is beyond his reach; he cannot touch Him. He can, however, touch us, who are the members of Christ, and are still “in the world, which lieth in the wicked one.” It is on us then that his energies are centred today, and it is good we should be alive to the fact. Oh, beloved, beware! He cannot get at the Christ to destroy Him, but he seeks to destroy the testimony of us who are His members. He cannot touch the living Christ – the Word of God in the heavenlies – so he seeks to tear to pieces and trample under foot the written Word of God – the Bible in our hands. Sad it is to see so many of His avowed “friends” wounding Him and rejecting Him in this way, and so helping the devil. “Away with Him!” “Away with Him!” is still the devil's cry, and he seeks to fill the mouths of “the priests, the Pharisees, the Sadducees, and religious rulers,” and the crowd of religious professors of today, with the same cry, and he is wonderfully managing his purpose. Beloved, simple ones, who love our Christ, as the volume of the cry increases with the

nearing of “the end,” let it be our sweetest delight to raise our voice of love to Him, however “ignorant and unlettered,” “foolish and feeble,” it may seem. Christ for me! Christ for me!

A homeless Stranger amongst us came, To this land of death and mourning; He walked in a path of sorrow and shame, Through insult, and hate, and scorning 774 NEW BOOK ON PSALMS IN WORSHIP. A Man of Sorrows, of toils and tears, An outcast man and a lonely; But He looked on me, and through endless years HIM Must I love – HIM ONLY.” (P. G.) – B. McCall Barber, in British Evangelist.

–––––––––––––––––––– NEW BOOK ON PSALMS IN WORSHIP.

(EDITED BY REV. PROF. JOHN MCNAUGHER D.D.) –––––––––––––––

This new volume has long been expected by the Church; inquiries have been made for it. It contains “a series of convention papers, bearing upon the place of the Psalms in the worship of the Church.” These papers were prepared for and read in two conventions held in the Autumn of 1905, one in Pittsburgh and the other in Chicago. The programs of these conventions were substantially the same, though the papers were by different writers, and are rather supplementary to each other than covering precisely the same ground. There were more than fifty topics assigned, covering the whole field, and more than one hundred writers were employed in discussing them. The writers were men selected because of their known ability to do ample justice to the topics assigned to them. Some were men widely known for their scholarship and rare fitness for this work. Others were new to the public, and young men, whose fame had not reached the utmost bounds of the Church. This fact should make the book all the more popular, as all tastes may be suited in the differences of style and course of argument pursued. We take at random a partial list of topics, and writers, that the reader may have a more correct idea of the value of the book from knowing the subjects and the writers' names. “The Ideal of Worship,” treated by Rev. W. H. McMillan, D.D.L., L.D., and Rev. John M. Ross. “The Scripture Law of Worship,” by Rev. Wm. H. Vincent, D.D., and Rev. W. S. McClure, D.D. “The Psalms, the Divinely Authorized and Exclusive Manual of Praise,” by Rev. W. I. Wishart, D.D., and Rev. J. A. Kennedy, D.D. “Psalms in the Post-Apostolic Church,” by Rev. James Harper, D. D., L.L.D., and Rev. John A. Wilson, D.D., L.L.D, “Imprecatory Psalms,” by Rev. J. H. Webster and James A. Reed, D.D. “ Catholicity of the Psalms,” by Rev. C. H. Robinson, D. D., and Rev. S. R. Lyons, D.D. This incomplete list shows the scope of the discussion in the conventions, and indicates

something of the feast the reader may expect to find prepared for him in this book. If any one should expect to find these discussions bristling with barbed and poisonous arrows he will be disappointed. For there is hardly a word that need give pain to any honest inquirer for truth. The only thing that is in danger of giving offence is the truth itself, which does indeed crush all before it that may oppose its progress. We quote below some striking passages from different papers to show the style and character of the men who wrote them. On page 183 Dr. Harper, in speaking of the fitness of the Psalms for worship, writes: “The Psalter has proved its suitableness and sufficiency for Christian worship in the experience of man. Our Lord set the example for his church in the service NEW BOOK ON PSALMS IN WORSHIP. 775

of praise as in everything else. Our Lord made much use of the Psalter in his teaching and preaching, as do Christians of every home. More than 70 distinct references are made to it in the record as given by the Evangelists. Their reports show that no other book of the Old Testament is referred to so often by our Lord. Only once do we have any direct reference to praise service in which our Lord took part. In Matt. 26: 30, duplicated in Mark 14: 26, Jesus and his disciples are represented as singing together a portion of the Hallel, Ps. 113-118. His use alone of the Psalter, should insure its use by his Church through the ages of the ages.” On page 215 Dr. J. K. McClurkin, discussing the Theism of the Psalter, says: “How pre-eminently fitted now are these songs for the praise service of the sanctuary! Their whole thought is Godward. They think of him and talk of him in every song and nearly every verse; they know him in manifold forms and through a great range of experience they speak of him as ready in all his attributes to meet the varying needs of the human soul and of all creation; and yet they never see him so low in rank as to be only one among gods, but the one only God who is actively present throughout all creation, revealing himself not only through direct word, but also through all nature as it speaks of power and wisdom and grace and judgment and mercy, the King of kings, the supreme sovereign who deals very tenderly with a chosen people, his very own, and yet rules with entire justice over all, and, as judge, holds all to strict account, manifesting himself in swift punishment and deliverance as occasion, calls, and constantly bearing the burdens of all creatures. In all these ways is God held up before the mind of the singer, flooding his soul with praises unbounded. The late Dr. Alexander Gilchrist treating, on page 341, of the Psalms and Missions, says: The wondrous scope of the Psalms which is world wide, indicates their missionary character and excellence. In every line and feature they bear the mark of universality. They are the songs for the people of every tribe, and every realm and every tongue. In trumpet tones their stirring call is, “All people that on earth do dwell, sing to the Lord with cheerful voice.” In confident and triumphant spirit they constantly sing of a universal kingdom of righteousness and peace, and contemplate nothing less than the world wide and everlasting domain of Christ: “From sea to sea shall be his sway.” Rev. J. D. Barr, treating of the Literary Excellence of the Psalms, says page 387: – “If the Psalms are anything in their language they are simple. Go anywhere into the Psalm country, climb the mountains of joy, travel the uplands of faith and hope, go down into the valleys of doubt and trouble. Everywhere you meet with simplicity.

Nothing is loaded down with ornateness. You never feel that the singers compose for æsthetic purposes. They are not giving us imagined experience. They are to serious and sincere Prof. Baldwin has said that the single lesson the Bible teaches concerning the use of words is sincerity. The composers of the Psalms illustrate this to a striking degree. “They sang from the heart and they sang simply.” These quotations may serve our purpose. We do not know of any other book that so well fills the need of the present age as the present volume. We therefore wish for it a ready sale and a serious reading. Our prayer is that it may very much tend to purify the worship of the Church – Christian Instructor. 776 SCRIPTURE DOCTRINE IN CHURCH TODAY.

THE PLACE OF SCRIPTURE DOCTRINE IN THE CHURCH OF TODAY.

“But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear. – 1 Peter 3: 15. It will be the purpose of this article to point out firstly: – The necessity of Scripture doctrine, secondly to endeavour to ascertain from evidences whether Scripture doctrine is being satisfactorily maintained: and thirdly humbly – To point some ways in which we may maintain our present standing in relation thereto, strengthen it and increase the fealty of others along these lines. The heading chosen demands perhaps some statement, as to what is the writer's contention of the place of Scripture doctrine in the Church of today. The Church of our Lord and Saviour Jesus Christ on earth today, must be essentially a church of Scripture doctrine, and the right of any organized body of men to call themselves by the name of Jesus Christ will depend on their being thoroughly in accord with what may be called the Church's title deeds, i.e. God's revelation of Himself in His Word. In other words, the writer's contention of the place of Scripture doctrine in the Church of today, is that such should be of outstanding prominence, and of recognized importance. “This is my beloved Son: hear ye Him.” It will therefore be necessary that the reader keep in mind that what is spoken of as Scripture doctrine in the following lines as being necessary is not any partial obedience to the Bible as the word of God on such points only as commend themselves to the individual mind as being of first importance, and being such as do not clash with the inclinations of the carnal mind; but that the Bible, being the word of God, be accepted by church courts and individual membership as “the only rule of faith and practice.” Christ being the only King and Head of the Church, He will of necessity “in all things have the pre-eminence;” so that all Old Testament forms and practices will be

understood as in the light of Christ,'s coming to fill all things – things of the spiritual being spiritually discerned. It is necessary to emphasise this most clearly as a tenable position, for the reason that flagrant departures are being made in most unexpected places, so that it is only reasonable to expect that the impression given to one outside is that the church generally has come to the conclusion that such a position cannot be held, and that the moderate one must be adopted – that of only asking the observance of Scriptural doctrines where such do not clash with the inclination. It will be seen from the forgoing that what will be accepted as satisfactory “reasons of the hope that is in you” will be nothing less than Script- SCRIPTURE DOCTRINE IN CHURCH TODAY. 777 ural reason. In this we have the best of all precedents viz. in Christ. Search the Scriptures John 5: 39 in the reference in Acts 17 to the “more noble” of Berea “who searched the Scriptures daily, and in the fathers who gave proofs with the Catechism. So clear is it that Scripture was the authority in the early days of the church, that there can be no doubt that anything without Scripture authority could not be substantiated. In this regard it may be here remembered that the charge of narrowness so often levelled against such as ask for Scripture warrant for doctrines taught and practices engaged in, could be brought against Christ and the early church as justly. We will go on now to consider our first heading, the necessity of Scripture doctrine, in the pew and in the pulpit. That the people who form the body of the congregation should be conversant with Scripture doctrine is most essential. The truth of God is God's chosen and ordained means of sanctification, and a knowledge of Scripture truth will give, under the influence of “the Spirit of truth” a security and peace to the life which none other can give. In the seeking of that peace which is the claimed aim of the church it is of all things necessary that the manner and method be fully and faithfully, in whole and in detail, Scriptural. A faithful adherence to the commands of God and a diligent searching to know the mind of the Master as gathered from the lives of such as had his personal tuition, should be the effort both of the church and churchman. There should be in respect of the special needs of any one feature of spiritual interest, a special acquaintance with portions governing that interest, as well as a general knowledge of the whole. Here then – in Scripture doctrine – is the one authoritative guide to those things which are of the greatest import in the world of things spiritual. Again, as the Apostle points out in the portion forming the text of our article, the need of being able “to give an answer to every man that asketh you a reason of the hope that is in you,” is another feature of the position necessitating a

knowledge of Scripture doctrine. The duty of such as call themselves by the name of Christ, cannot be over estimated in this regard. “Be thou faithful unto death, and I will give thee a crown of life.” We have been called to witness for Christ in the world, and our witness should be faithful in the highest sense. And we can only be faithful in the measure in which we are taught of God. There should be an absence from the attitude of every professing Christian of any necessity of an apology in relation to spiritual things, and this can only be avoided by an increasing intimacy with the word of God. Christ confounded and thwarted accusers by the knowledge of the Scriptures, and answered the tempter, “It is written.” The disciples overwhelmingly convinced those who sought to stay them in their mission by the “sure word of prophesy.” At the preaching of Paul, 778 SCRIPTURE DOCTRINE IN CHURCH TODAY. eloquent with Scripture doctrine, “Many that believed came and confessed;” and as he answered of righteousness, temperance and judgment to come, Felix trembled, and Agrippa being asked “Believest thou the prophet?” and hearing the reasoning of Paul thereon said “Almost thou persuadest me to be a Christian.” The reformers also found their stronghold in the Scriptural position for which they contended. It shows in every age the power of the church has been the word of God. The great purpose of the Church then being to witness for Christ on earth, the closest attention should be given, to the substantial method of such witnessing as is all found in His word of counsel: “He that cometh from above is above all: he that is of the earth is earthly and speaketh of the earth, He that cometh from heaven is above all . . . . he that hath received His testimony hath set to his seal that God is true.” – John 3: 31, 33. Let our prayer be that God will raise up yet others who receiving the testimony of God set their seal to His truth. And as touching the need of Scripture doctrine in the pulpit little need be said, it being self-evident. The divinely appointed means of grace – the preaching of the word – should be of all things pure and faithful. Undoubtedly the Bible should provide not only the text as a heading but the fibre and fabric of the whole of every discourse. The popular lecture on foreign subjects should be crowded out by sound doctrine, and to this end the pew, session and pulpit should be at one. The worshipper looking for and appreciating “the finest of the wheat;” the members of session in their mature churchmanship in calculating such love of sound doctrine in the younger brethren; and, the minister grasping the soul need of all, humbly yielding himself into God's hands that “the poor may have the gospel preached to them.” Then here we will pass to our second head – Do we find from evidences that Scripture doctrine is being satisfactorily maintained? Though one be ever

so optimistic in the view taken of the present state of church life generally speaking, no amount of prejudice can show the state of affairs as satisfactory in this respect, if a full investigation is made. It is not even extreme to say that to the body of church adherents today, Scripture doctrine is at least of secondary importance, while to many it is a matter entirely foreign from their churchmanship, and is considered burdensome when obtruded on the shallow tranquillity of the easy going spirit which prevails. In fact one often meets with those holding leading positions in the Church's organization; who seem to be totally ignorant that the Church has any Scripture doctrine to which the church is bound, as her standards, and who freely give their sympathies to such as have the most extreme theories from which the every portion of Scripture truth has been expunged, and no action is taken by the Church to preserve herself from dishonour; and they themselves do not seem to grasp the fact that through SCRIPTURE DOCTRINE IN CHURCH TODAY. 779 their actions the church is involved in heresy. This state of affairs had its beginning in past years when the Bible ceased to have its place in the pew, and a hymn-book of almost any haphazard compilation was substituted. The absence of the Bible from its place in religious circles of Protestant Churches condemns the worshippers, as lightly regarding Scripture doctrine. And while the Bible is absent from its place, through many numbers in hymnaries, heresy is taught to an extent nothing short of astounding. One will teach heresy bordering on the Romish position of prayers for the dead, while another tells of a heaven whereof the gate stands ajar. And the wonder of it all is that none seem to notice that the teachings contained are unscriptural, so lulled to sleep are they by those who have said “Peace! Peace, when there is no peace.” And while the Word of God remains absent from its place the inevitable result will be a rising generation by whom its teachings will be esteemed even less than by men of today. And the while this is so, evangelical churches are agitating for the introduction of a liturgy that there may be a book in the hands of the people. We want none other than the Book of God. Let us then as a church cling to the Bible in every place which it has held in our churchmanship. This is an evil which has not only touched the adherents, but has reached right to the head of the membership of churches; and there are found those there who have not been questioned even on the foundation truths of the faith, and judging by their daily walk and conversation, they are not believers in the Scriptural truths of Christ's Gospel. The one answer to all this is that “we must keep pace with the times.” And it is given as though it ought to be accepted as final and conclusive. It is pointed out that life is strenuous, and that people have not time. And yet there never was an age when the people of the churches gave

more time to frivolous gaieties than the present, and in the very quarters in which the plea is urged that there is not time, by reason of the necessarily strenuous life of the people, for Catechism and classes of the kind, there is found an increasing place for the denominational football union, and its functions are presided over by the highest dignitaries in the church. It would naturally be expected that the football union would go before the Catechism class in the crowding out process; but it is not so. There is great reason to fear that the tread of many is to treat too lightly doctrinal questions, and to elevate to first place but general forms and terms, which when pursued without a thorough grounding in doctrine are worse than empty. And at the same time innumerable varieties of fringes are being added to church work which do not properly come within the scope of the church's duty at all. The common reason in favour of union, viz, – that there are as wide differences of faith between people in the same denomination than between the denominations themselves is nothing short of a confession on the part of such that Scripture doctrine does not matter so long as 780 SCRIPTURE DOCTRINES IN CHURCH TODAY. other things are comfortable. Far from being an argument in favour of union it is the reverse. Let each seek the cure of its unscriptural shallowness, and union will come of natural oneness in Scriptural faith. It is clear that such a divided state of matters in a church as touching the things of faith, can be traced to nothing other than a light consideration of Scripture doctrine; and the sermon of sound doctrinal truth is unoffered and unsought because an unvoiced agreement has been entered into that, unless the authorities of the church entertain, and the people who attend are entertained, there will be empty seats. How necessary that we should be awake to the evils of our day, and endeavour to maintain our own readiness “always to give an answer to every man that asketh us a reason of the hope that is in us;” as also the full and simple Scriptural practices of our church delivered to us, so that there may be no danger of our being chargeable with the presentation of a gospel submerged in human additions. The church should ever stand as a witness for such a doctrinally sound position that the needy desiring the simple declaration of the “whole counsel of God,” will be drawn by the self-evident truth of the Word. Here then we come to our final heading – To point some ways in which we may maintain our present standing in relation to sound doctrine, and also to increase the fealty of others along these lines. It is no easy task perhaps to some of us to secure ourselves in regard to a thorough knowledge, and conversant grasp of the doctrinal position for which our church stands; and even when we ourselves are grown old and settled, to aid our household to a like position, and also to witness without, are phases of duty which offer apparently insuperable

difficulties. We have to contend against the tendency to the over strenuous life, disabilities of temperament, the shyness of youth and prejudices against a position which may be even made to appear rigid. Let us yield ourselves into God's hands as His servants to obey; and by the very completeness of our surrender, we will find it easy where it has been hard. We are not alone, in regard to these difficulties which beset our way – Bartimaeus was blind by the wayside, and because he could not see he cried out – Zaccheus was little of stature, and climbed the sycamore tree – Andrew being unable to find words to describe Christ brought Simon to Jesus – Philip when words proved unconvincing to Nathanael said – “Come and see.” And so the list may be made endless with instances where “out of weakness were made strong,” the “earthen vessels” of the heavenly treasure. No physical disability, awkwardness of manner, shyness of temperament, nor weight of opposition should be allowed to interfere in matters of soul interest. “The King's business requireth haste.” Let us take our stand so firmly and zealously in our own house as also in the presence of such as we meet, so that there cannot be the shadow of a doubt as to our firm belief in our position especially FREE PRESBYTERIAN INTELLIGENCE. 781 as touching doctrine. Too often there is an inclination to relax somewhat the firmness of our position, that in the modified form we may attract some whose sympathies are not wholly with us. This is decidedly an error. In the first place we involve the Church in the moderate position which we take up; secondly, it is not likely to prove effective to any appreciable extent; and, thirdly, if it did do so, those gained would be so shifty in their position as to prove a source of weakness rather than of strength. The power of the Word, preached and lived is the one power, which will be truly blessed. May God grant unto us from the number of our own young people and also from such with whom we meet on questions of faith, such as are His; and in increasing numbers of those whose hearts the Lord hath touched, may we find a joy in harvest, and ourselves “speaking the truth in love grow up into Him in all things, which is the head, even Christ: from whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.” Eph. 4: 15, 16. J.P.L.

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–––––––––––––––––––––––––––––––––––––––––––––––– Geelong. – The September communion season, including preparation and thanksgiving, extended as usual from Thursday to Monday, the Supper being observed on Sabbath, 22nd

inst. There were not so many present as on some past occasions, several being invalided: 44 communicated. Rev. A. M. Thompson, M. A. Reformed Presbyterian, exchanged pulpits on the Sabbath evening with the minister. The season has been spoken of as spiritually nourishing and impressive. OBITUARY. – Miss Margaret Walls, a member of the church at Camperdown, passed away on 31st July, aged 60, after several years of ill health. Under medical advice, surgical skill was sought in Melbourne; but notwithstanding the best that skilled men could do, the sufferer pined away there and died. The body was taken to Camperdown, and laid with her deceased parents on the 2nd August. After the funeral divine service was held in the hall, in the evening, when a discourse was preached from 2 Cor. 5: 4 – “For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.” Miss Walls was one of the number who left the other Presbyterian Church, owing to its innovations, when her late revered father, after appealing, as an elder, in vain to the presbytery to keep the worship Scripturally pure, left it with others. The late Miss Walls was faithfully firm to the Free Church, and grieved much over the increased departures from the good old ways which churches shamelessly display in these days. She was devout, reverent and consistent, and was sustained in her long trying illness by the hope in the great Redeemer which is of priceless worth. – Mr. Donald McLean, died at “Dunrobin,” Broadford, of heart disease, on 6th inst., after about 5 months failing health. He came from Scotland to this State 55 years ago. For some time before coming to Broadford he resided at Kewell and belonged to the Wimmera Free Church. But about 27 years ago he was 782 FREE PRESBYTERIAN INTELLIGENCE.

one of the first deacons ordained in Branxholme Free Church, and for some time was the leader of the praise there. His last communion season was at Geelong on February last which he and Mrs. McLean attended, and have referred to as a refreshing time. Mr. McLean was a close observer of family worship, and also held midday worship on Sabbath in his house. He kept up the singing of the Psalms at worship, and “wondered how ministers of the Gospel could prefer human composition to the Word of the Lord with His precious promises.” A few days before his death in the early hours of the morning he asked for the 65th Psalm to be read, and later before daylight was heard praying aloud. He leaves a widow and family comforted in their loss by his long and pious testimony. – Mrs. A. McDonald, a member of the church, formerly at Hollinwood, died at Port Melbourne, where she latterly lived with one of her daughters, after a third paralytic seizure, on 21st inst. Her body was buried in Geelong on 24th, a son of hers having been buried there. She gave clear evidence for many years of much love to the Word of God; and many times went from her house near Glendonald to the Branxholme communion, particularly prizing services in her native tongue – the Gaelic. For some years of her later life she resided in Geelong, after regular services ceased at Glendonald, for the sake of being near the Free Church. The lesson of these notices to our readers is, Follow those who follow the Lord Jesus Christ. CONTROVERSY. – The Rev. J. P. Lewis has faithfully upheld the right of the Free Church of Scotland to its name, by letter in Hamilton Spectator, protesting against the general conduct of the press in calling that body the “Wee Frees,” when publishing the allocation of funds recently by the Scottish Churches' Commission. His strong condemnation of the infidel trend of the “Higher Critics” was resented by a Methodist local preacher, who will

likely be more cautious in rushing into controversy again to defend so bad a cause against one so able to defend the cause of truth; for he was evidently glad to cease the discussion. S. D. A. DISCUSSION. – The Rev. W. N. Wilson, Raymond Terrace, N.S.W., who has often done good service publicly to the cause of orthodoxy, has been in controversy with the Seventh Day Adventists on the Sabbath question. In the newspaper in which his letters appeared he challenges this modern American sect who rashly say that the Papal Church changed the day, to “tell us when it was changed, where it was changed, and how it was changed.” He also reminds them of their founder, Miller, who prophesied that Christ would return to this world in 1844; and when proved to be a false prophet, he tried to recover his influence, which waned, by saying that Christ, did come that year “to cleanse the sanctuary.” (See Deut. 18: 20.)

–––––––––––––––– INDUCTION AT HAMILTON. – On Thursday morning, 26th July, the ceremony of ordaining the Rev. J. P. Lewis as a minister of the Free Presbyterian Church and inducting him as the pastor of the church at Hamilton and Branxholme was performed in the Hamilton church by the Rev. J. Sinclair, of Geelong, assisted by the Rev. W. McDonald, of Sydney, a former pastor of the church, who had come here expressly to take part in the proceedings. There was a large congregation, and the greatest interest was manifested in the proceedings. Before the commencement of the ceremony the Rev. W. McDonald went to the front door of the building. and called upon anyone who objected to the life or doctrine of the Rev. J. P. Lewis to come forward, otherwise he would be ordained a minister of the church. No objection coming forward the proceedings commenced, After devotional exercises the Rev. J. S. Sinclair preached an earnest sermon from the text, 2 Corinthians 4: 7,– FREE PRESBYTERIAN INTELLIGENCE. 783

“But we have this treasure in earthen vessels, that the excellency of the power may be of God and not of us.” Mr. Sinclair then read a narrative of the proceedings of the church which had led up to the appointment of Mr. Lewis. It was five and a half years since the resignation of the Rev. W. McDonald, who had occupied the pulpit for more than 25 years. In the interval services had been held here from time to time, but not regularly, owing to the want of ministers. The sacrament had been administered with the help of ministers from other States twice a year. Hopes were entertained that a minister from the old country would be received, and again the hope of being suited otherwise, but these failed, and when hope was beginning to give way to despair, Mr. J. P. Lewis, then assistant minister in the Presbyterian Church N.S.W. came to supply them. They had called him to the pastorate, and he was now about to be ordained and inducted as their minister after giving them a sample of his qualifications for over half a year. Notice had been given that, unless objections were raised to the life and doctrine of the minister the ordaining would be proceeded with. Their former minister had been kind enough to come over and assist in forming a provisional Presbytery. He had called at the door of the church for any objections and none were forthcoming, so nothing stood in the way of proceeding with the ordination. Mr. Sinclair then called upon Mr. Lewis to stand up and answer a series of questions as to his belief in the doctrines of the church. These having been satisfactorily answered, Mr. Lewis knelt at the precentor's desk, and Mr. Sinclair having left the pulpit, approached with

Mr. McDonald, and with prayer laid their hands upon the head of the candidate for the ministry. Mr. Lewis was then declared to be admitted to the pastoral charge of the congregation, and received the right hand of fellowship from ministers and elder present. Mr. Sinclair subsequently addressed a few words to the newly ordained minister. He congratulated him on having been admitted as a minister, at the unanimous hearty call of the congregation. It was encouraging that the invitation to do the work was given with such hearty goodwill. As he (Mr. Lewis) knew the gift of the ministry was the gift of Christ. The principal duties were seeking the salvation of sinners and the edification of those who were believers. He should be zealous, and be a true faithful pastor to the congregation. He should go before the people and not follow them; and give them their own way. Go to their homes and administer advice, counsel, sympathy, according to circumstances. There was a good Scotch proverb that a house going minister made a church going people. Prayer, meditation and reading should be earnestly practised. He should always preach the sermons he prepared for the people to his own heart first. He should be prepared for discouragement; they all expected that, and the more faithful they might be to the Lord the more burden they might have to carry, but those who suffered for conscience sake would have a reward that nothing else could bring. What a blessed thing it was for the faithful minister to think that he had been the means of bringing light into dark souls, of calling people into the way of peace and righteousness. Not the least trouble of a minister's life was the necessity for exercising discipline. He hoped that Mr. Lewis would have a successful pastorate, and that in the day of the Lord Jesus he would be received into the joy of the Lord with the words “Well done, thou good and faithful servant.” He congratulated him and wished him every blessing and success. The Rev. W. McDonald then addressed the congregation from Heb. 13: 7,8, – “Remember them which have the rule over you, who have spoken unto you the word of God: 784 FREE PRESBYTERIAN INTELLIGENCE. whose faith follow, considering the end of their conversation; Jesus Christ the same yesterday, and today and forever.” In the course of his address, he emphasised these as the great themes of a true minister's preaching; Ruin by the Fall, Redemption by the Lord Jesus Christ, and Regeneration by the Holy Spirit. He expressed his great pleasure in being present, and in taking part in the settlement of a pastor over the congregation to whom he had ministered for more than a quarter of a century; and hoped that the union formed that day would be prosperous in every way. At the close of the service which was well attended, and felt to be very impressive, Mr. Lewis was accompanied to the door of the Church, and received a cordial welcome from the congregation as they retired. PRESENTATION. – After the proceedings above narrated, the congregation assembled outside the Church, and Mr. Sinclair by request and in name of the congregation of Hamilton and Branxholme presented Mr. Lewis with a handsome buggy and pair of ponies, both as a token of their regard and their wish to facilitate his weekly journeys between these two places, and visitations in their large district. EVENING MEETING. – The induction was further noted by a meeting in the Church in the evening, when addresses were delivered by the three ministers present. The Rev. J. Payn Lewis was the chairman, and after devotional preliminaries remarked that he was in a

somewhat new position as one who had recently attained to the position of chairmanship of meetings such as was there gathered, and with the chairmanship came the right to the chairman's address. They came together under most peculiar circumstances in that they had been a pastorless people, but they had not been in the highest sense of the word a forgotten people. Although they had not had the privileges of a settled pastorate they, in common with God's people the world over in all ages, had had the privileges of the oversight of the great Master Shepherd and the pastorate of one who was ever faithful. He ventured to say that there were few congregations in any denomination in the land which would have stood so long a vacancy under such outwardly adverse conditions as the Free Presbyterian Church people of this town and district had stood the conditions as prevailing with them. And if they stood in a peculiar position, as their settled pastor from that time forth that position with its peculiarities, privileges and responsibilities would be shared by himself. In some quarters, when their denomination was criticised, thoughts were expressed in regard to their position, which to put it briefly assumed it to be an impossible one, and the work which they took up under such circumstances a work which courted absolute failure. They did not resent in any way outside criticism. He believed that had the church as a whole been more subjected to true criticism, as to her method and the nature of her progress she would not be where she was today. Criticism of a legitimate nature must ever give to the Christian Church a better standing amongst the people than it would have had. He believed that they recognised all this – their Bible and the church built upon it would stand criticism of this nature. To press it more nearly home they were confident that the Free Presbyterian Church of Victoria, in its basis, its constitution end its practices would stand the fullest criticism of the most masterly intellect that the twentieth century has produced. Would they had more of it, and would that their people were more often subjected than they were to interrogation upon the principles for which they stood. The position then, as he had said, with its privileges and its responsibilities, in which they stood, was from that time shared in by himself. In a measure they were bound to consider FREE PRESBYTERIAN INTELLIGENCE. 785

the past, and a consideration of the past brought the knowledge that in outward things they need not hope that their church would be popular. It never had been since the disruption of the church brought about by the union of a section of the Free with other denominations in the Commonwealth. The Free section remaining had never been outwardly popular. They never need from the experience of the past expect to be as denominations go carried as it were shoulder high in the front of the multitude. But if that was brought to them by the experience of the past, there was another feature also brought with it, and that was that where success of the highest was looked for, and where a right estimate of the true aims and accomplishments of churchmanship was concerned the Free Church would succeed. They would be convinced that a church which aimed at giving to its individual membership a thorough grounding in Scriptural truth, and in the principles of itself as a church, must be a church amongst churches which would succeed in the highest sense of the word. There had always been seasons when their people properly speaking had been marked for loyalty, not to denominationalism altogether, but more deeply and for a more far reaching loyalty than that – loyalty to the true principles of Christianity. They then profited to that extent from the past, but a church could not live on the past. And though the accomplishments of the past and success of the highest nature had been ever so great they were never warranted in living

upon those accomplishments, or counting them sufficient to their present need. They had to face the present. They lived in the present, and each day brought with it its responsibilities, and the circling wheel of time brought with it new conditions and prevailing needs. The question then came before them – could they hope from that time forth that they would receive that measure of support and that strength of organised church life which would make their possibility of success a security? Facts had to be faced in the present era, and one fact which had faced the church with more or less degree of power in all its stages was that the world did not want the church. They might go further, and say that the church did not want itself. That was to say that the church, in the sense in which the term was generally used, did not want in too many instances the true principle of churchmanship. In simpler language, the church which aimed to be in its standards, its practices, and its ideals thoroughly along the lines of Scripture was not wanted with the people of our time. And the question was whether a church so doing could hope for that measure of success in the immediate present, which would grant to her the possibility of a continued life. He contended, and believed they were with him, that it was a possibility. The testimony of denominations of today was that the church of simple gospel worship, and the so called rigid standards which the Free Church obeyed, could not prosper. On every hand was heard the statement that the Free Church must die because it only depended upon a few old Highlanders, and when a few of the old stock were gone the church must go, because it was a church for old people. This was the testimony of denominations, who so willingly on every occasion presenting itself that it was not the principles of Christianity which made a successful church, but those things which were being Christianity in the latter half of the nineteenth century. In other words they would say that the church which prospered on Scriptural methods from the Reformation until well nigh through the nineteenth century would not prosper in our day. What was that, then, more than a statement that the church did not prosper on Scripture, but on the innovation which present day life had added to the organised effort. He would tell them cordially that if he were convinced of that he would not have stood before them that day, and in his past experience, instead of seeking what was to him a purer 786 FREE PRESBYTERIAN INTELLIGENCE.

church, he would have sought release from any connection with the church. If he could be convinced today that the church, as a church, by adherence to the principles for which she stood, could not succeed, then he would have nothing less than the past, and would not add one jot or one tittle of entertainment to make the church succeed. Yet the denominations would tell them that because they sang Psalms and because they stood for the inerrency of God's truth and membership true to Scriptural discipline they could not succeed. They answered they could and would, because God was with them. He would emphasise again that in the future their condition, their circumstances, their privileges, and their responsibilities were shared by him, both in the congregational life and in the life which touched their homes, their business, and their social well being. There he was with them and with what humble gifts, strength of physical and mental endowments he possessed he offered himself to them, and hoped that the principles for which they stood and the undertakings and success of the past, would buoy them on in the cause of the Lord Jesus Christ, and that He Who had been with them in the past, would be with them still. The Rev. W. McDonald and the Rev. John Sinclair also addressed the meeting, and each dwelt specially on the particular claims of the church, commended the congregation for

their adherence, and congratulated them on the acquisition of a leader of the character of their new pastor. The chairman expressed the pleasure felt at the presence of the two last named gentlemen, and again exhorted those under his charge to a loyal adherence to the faith. (Slightly amended this account of the induction is from the Hamilton Spectator. It may be mentioned that the ordination was observed with fasting and prayer, after the apostles' example. Trials were prescribed to Mr. Lewis, which issued satisfactorily. A provisional presbytery was constituted by 2 ministers and an elder who were members of presbytery before it lapsed owing to want of a quorum.) A MISREPRESENTATION ANSWERED. – Attempts have been made to disparage Mr. Lewis, and thus injure the Free Church cause at Hamilton. In these the (union) Presbyterian minister there has taken a prominent part. These tactics have done the assailant no good, and, it is believed, the Free Church no harm. They issued in a verbal apology being given by the unfriendly minister to the one misrepresented, with a promise to make amends for dishonourable treatment, which we hope he will fulfil. It is well known that whilst the Unionists regret the loss to them of Mr. Lewis, they feel sore at the Free Church's gain. The attempted disparagement, we may mention, amounted to a denial that he ever belonged to them, though employed by them, and that he previously had an occupation, which he never had, though not discreditable to have had. Truly they wince under the reasons given for his departure from them, to which they have offered no answer. But the will to do harm to the reputation of one whose reputation was above reproach whilst he was with them, is our excuse for publishing the following summary;– James Payn Lewis in the son of the late James Payn Lewis of “Waterloo,” Maidenhead, Berkshire, England, H. M. Royal Engineers C. E., later of “Malvern Downs” Queensland, and “Buchanan,” Hunter River, New South Wales. His mother was second daughter of late R. G. Brereton, M. A., M. D., Surgeon H. M. Forces. He was born on Hunter River, N. S. Wales, 1879. His education up to his father's death in 1890 was pursued with a view to entering H. M. Naval Forces. After his father's death his presence was required at home and the naval FREE PRESBYTERIAN INTELLIGENCE. 787

career necessarily relinquished. In 1900, in response to the urgent appeal of the Assembly of Presbyterian Church N.S. Wales, and personal influence of Rev. Dr. Mcharry, of London, then on a visit to the Colonies, he decided to continue his course with a view to entering the ministry. Having satisfied the Church as to attainments, he accepted an invitation in July 1901, to become assistant to Rev. Dr. Johnstone, of Armidale, N.S. Wales, which position he filled till the retirement of Dr Johnstone. There he had the advantages in training of the scholarship and orthodox theological position of this father in the Colonial Church. In May 1904, Mr. Lewis filled an interim appointment in charge of Parish of Woodburn, Richmond River, for six months, during which time the charge prospered. From Woodburn, at the special request of the Church, Mr. Lewis took up work on the important field of the upper Richmond River, where he remained until the end of last year. The following extracts from letter of Rev. David Allen; his nearest neighbour will show the esteem in which Mr. Lewis was held. During a period extending over some four years, Mr. Lewis had become considerably unsettled in regard to his faith in the doctrinal position of the Presbyterian Church, and such growing into a firm conviction that he could not conscientiously retain his

position in that Church. His meeting with the Free Church people of the Richmond River, and subsequent acquaintance with Rev. William McDonald, of St. George's Free Church, Sydney, led to a formal application for reception into the ministry of Free Presbyterian Church of Australia. In 1905, Mr. Lewis was married to Mary Scott, third daughter of Adam Park of “Glen Barra” station Manilla, N.S. Wales. Extract from letter by Rev. David Allan, Casino referred to above,– “For a period of two years, Mr. J Payn Lewis acted as student in charge of the Presbyterian congregation at Kyogle, Richmond River, N.S.W. Kyogle was till within 3 months before Mr. Lewis left at the end of 1906 a Home Mission charge under the session of Casino – of which charge I am minister. The progress of Kyogle has been quite phenomenal, and the Presbyterian cause there has prospered at quite an unusual rate. The Presbytery of the Clarence raised Kyogle from the position of a Home Mission to that of a Sustentation Fund charge, its new position to date from 1st Oct. 1906. It is now in a position to call a minister and offers a stipend of £200 per annum with an excellent Manse. The house which is now the manse was erected by the energy and enterprise of Mr. Lewis. Altogether Kyogle is the most promising young charge in the whole of the N.S.W. Church. During his ministry there Mr. Lewis worked with great energy and zeal. He penetrated every part of this great district and found his way into every home. His zeal and missionary enterprise are worthy of all praise and are everywhere throughout the district spoken of with the warmest commendation.”

––––––––––––––––––––––– CHURCH FUNDS ALLOCATION

£310,000 FOR THE FREE CHURCH. An important memorandum dealing with the general funds of the Free Church, as at prior to the Union, has been issued by the Churches Act Commission. The Memorandum deals with certain points left outstanding in the Memorandum of Oct. 19, 1906, and in regard to which final judgment was reserved pending the complete allocation of congregational properties. As regards the Aged and Infirm Ministers' Fund, and the Retired Professors Fund, the Commissioners have resolved to allocate £35,000 to the Free Church, and the remainder 788 FREE PRESBYTARIAN INTELLIGENCE.

of these funds to the United Free Church. The Sustentation, Home Missions, and Highlands and Islands Funds are taken together in making “adequate provision” as prescribed by the Act of Parliament, “for the support of the ministers of Free Church congregations to which congregational property has been allocated under this Act for itinerant preachers, and for the general purposes of administration and as management of the Church. The Commissioners are of opinion that the sum which it would be reasonable to allocate for these purposes is £250,000, and they propose to secure that from: – Sustentation Fund, £100,000; Home Missions Fund, £20,000; Highlands and Islands Fund, £10,000; certain special funds, £66,000; reserve fund, £14,000; certain legacies received by the United Free Church since 30th October, 1900, or vested prior to that date and not actually received, £40,000. The sum of £25,000 is allocated to the Free Church in aid of the work in Foreign Missions and similar purposes, and the Commissioners, propose to allocate to the United Free Church the remainder of the funds under the Foreign Missions scheme, which they had reserved, and

also all legacies which they had found to be destined for that scheme. Legacies for the Sustentation Fund and for the Home Missions, Highlands and Islands, and Aged and Infirm Ministers' funds, will be added to the capital of these funds; which will be so allocated as to give effect to the distribution above explained. In making that distribution these legacies have been taken into account. Legacies for the Sustentation Fund directed to be put to the credit of particular congregations will be treated as legacies to such congregations, and, with other legacies of the same kind will, in general, follow the allocation of the congregational property, although in special cases claims for exceptional treatment will be considered.

THE NEW POSITION. Briefly, the new position as to Church moneys created by the Memorandum may be set forth as follows: – U.F.C. F.C. Fund. Total Share. Share. Aged Ministers. £176,795 £141,795 £35,000 Sustentation, £166,718 £66,718 £100,000 Home Mission, £85,475 £15,475 £20,000 Highlands & Islands £18,807 £6,607 £10,000 Foreign Missions. £184,621 £159,621 £25,000 Special Funds £198,932 £62,932 £66,000 Reserve £14,464 £464 £14,000 Certain Legacies ….. ….. £40,000 Totals £723,612 £453,612 £310,000 The present award deals roughly with a little over half the total funds in controversy. The issuing of the Commissioners' award, allocating the Central Funds, which have been tied up since shortly after the Union of 1900 the great lawsuit was began, which culminated in the intervention of Parliament, the passing of the Churches (Scotland) Act, and the appointment of Royal and Executive Commissioners to deal with the situation created by the House of Lords' judgment of August 1904 has been awaited with anxiety and, of late, with not a little impatience. There is accordingly a general sense of relief that the worst and the best, is now known, and that the great Church case is at length nearing its completion. Stated broad-ly, the United Free Church has had allocated to it 900 churches and the Free Church 117 FREE PRESBYTERIAN INTELLIGENCE. 789

congregational edifices, as well as the offices on the Mound, which were extended and reconstructed at great cost by the United Free Church shortly after the Union. The funds in dispute were stated at £1,618,088. Of this amount a sum of £314,000 was allocated to the Free Church by the Memorandum of Friday last. To that, however, must be added the grant of £3,000 a year to the Free Church for the upkeep of its College. Capitalised this would work out, roughly, at £100,000, making a total of £410,000 to the Free Church leaving to the United Free Church a sum of £1,200,000. But the loss to the latter will, ultimately be not far short £500,000. – Oban Times. The Oban Times of 17th August, contains the following items: – In addition to the allocation of funds noted a fortnight ago, there is to be added the Free Church interest in the Widows' and Orphans Fund. Soon after the Union Free Church were refused premiums for ministers ordained since 1900. Now the Free Church has equal rights and privileges

with the other, securing an annuity of £44 for a widow and £26 for every orphan. This is a great gain. Another equally valuable benefit is the securing of about £100 per annum for at least ten aged and infirm ministers, when to all this is added the value of Church fabrics – some of them in towns worth £12,000 – which could not be built today for less than about half a million, the whole cost of the Union to the majority is about one million pounds, excluding the heavy legal expenses, as well as the Commission expenses, which will, it is said, be deducted from the remainder of the funds still on the table, and not; as it has been supposed, allocated to the United Free Church. Speaking last week at the induction of the Rev. James MacKay, Brora, to the charge of Ardersier Free Church. Professor Kennedy Cameron, who is convener of the Sustentation Fund Committee of the Free Church, alluded to the allocation of funds, by the Churches Commission. He said the Act had required that the Sustentation Fund should be so divided as to make adequate provision for the Free Church. It was apparent to everybody who knew the facts that this adequate provision had not been made, and, therefore, that the Commission had not acted in accordance with the Act. Rev. Murdo MacKenzie, the Moderator of the Free Church, also referring to the Sustentation Fund, said they should be thankful to the Lord that so much of the means, which the Church in her undivided state possessed, had been given to them as the Free Church of Scotland. The Lord Chancellor gave all to them as being the Church in succession to the historic Free Church of Scotland. It had pleased Parliament to change that, and to deal otherwise with the finding. They of the Free Church ought to be glad for what they had got, but he asked the people not to rely upon that as if they had nothing to give. It was a great help that should be used as a sort of encouragement for them to give liberally themselves. Many a place could now get a settled minister over them which they could not have expected to have unless this money was given. THE ARRAN CHURCHES. – The Churches Commission have now given their decision with regard to the allocation of the churches and manses in Arran. There are altogether seven churches and six of these are given to the Free Church; and that at Lamlash to the United Free Church. A RAINY LETTER – The subjoined letter is published by the “Northern Chronicle,” and is a curious mixture of temporal and ecclesiastical interests; and as correspondent points out, a sad commentary upon so called Voluntaryism United Free Church Offices 1 Castle Terrace, Edinburgh, June 22nd, 1905. Rev. and Dear Sir. – Our Church question has reached an important and critical stage. It is necessary now to apply our utmost strength to procure the amendment which the general mind of the Church 790 NOTICES.

– supported, I am glad to say by the Press of the country – feels to be essential. With this letter copies of a statement are forwarded. More copies be sent if desired, on application to the Secretary of the Advisory Committee, United Free Church Church Offices, Edinburgh. It is hoped that you will, with the help, where possible, of one or two intelligent and influential friends, apply to voters of weight in your constituency asking them to write as soon as possible to their M. P.'s expressing the strong desire that the Bill should be amended and be brought into conformity with the recommendation of the Royal Commission. Letters from voters who agree with them politically are especially important. In all that is done, members of our Church on both sides of politics should act together. – Yours ever truly. (Signed) Robert Rainy. P. S. The forgoing relates to practical effort. May I suggest that the situation calls for earnest

prayer. May I add further that in these efforts regarding property, which it is our duty to make, the presence and working of the Spirit of God is the one great need of our Church, now and always. – R.R.

––––––––––––––––– To the Editor of the Free Church Quarterly; Sir, I regret to say that what you inferred from my questions in the last issue of the Quarterly was correct, as the enclosed which appeared in one of the Adelaide dailies will show; and that there is a Free Presbyterian minister in S.A. who thinks more of gratifying his own and others craving for amusement than of upholding the principles of his Church. Trusting that you can find space for this in your next issue. I am Free Presbyterian O'HOLLORAN HILL. June 28th. – The cantata. “The Lion of Judah,” was rendered by the Morphett Vale Philharmonic Society, under the conductorship of the Rev. J. S. Macpherson, in the Happy Valley Congregational Church on Tuesday evening. There was a large and appreciative audience. Mr. F. Hunt was organist, and Miss Thomson violinist. The proceeds will be devoted to local charities.

NOTICES The Communion will (D.V.) be observed at Hamilton on 20th October. Request has been made for the publication of the sermon preached at the ordination at Hamilton. It may appear in next issue. RECEIVED FOR THIS MAGAZINE SINCE LAST ISSUE. – Victoria. Mrs McKay, Yarraville 5/- for 10 copies Mrs Buchanan, Bena. 12/- to end of 1909; Mr J Johnstone, Colac 10/- for 4 copies for 1907; Mr. T. Brown, Portarlington, 10/- for two copies to end of 1907. Mrs James Brake, Box Hill. 5/- to end of 1908; Mr M. McDonald, Mt Eccles, 5/- to end of 1909; Mr J. McNaughton, Geelong, 1/- for 2 copies last issue. Mr. J. J. Pittock, Chilwell, 5/- to end of 1908; Mrs Boase, Murtoa, 2/6 for 1905; Mr J. Young, Chilwell, 2/6 to June 1908; Misses McGillivray, Mt. Doran; Miss E. Brown, Portarlington; Miss McRae, Moonee Ponds; Miss Price, Cressy; Mr D. McRae, Geelong West, and Mr. A. Mclean, Drik Drik; 2/6 each for 1907. South Australia.– Mrs Hutchinson, Magill, 5/- to June 1907. Mr. A. Anderson, Stansbury, per Mr. Hooper, 2/6 for 1907. New South Wales.– Mr G.L. Martin Silvan View, 2/6 for 1908; and Mr. F. Lowe, South Grafton, 2/6 for 1907. SPANISH MISSION. – Mr. J. Johnstone, Colac, 10/-, Mrs. H. Sinclair, Geelong 5/-, J. S. 15/6. Sent to Treasurer this month – £7. Mr D. McInnes, Barrington, 5/- to June 1908. FREE CHURCH OF SCOTLAND MISSIONS. – Mr J. Gillies, late of Gre Gre, 7/6. All communications for this magazine should be addressed to Rev. John Sinclair, F. P. Manse. ––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––

Printed and Published for Rev. J. Sinclair, Geelong, by W.A. Brown.

Vol. 6 No. 12

THE FREE CHURCH

QUARTERLY —―—–——―—–——―—–——―—–—

A MAGAZINE FOR THE

DEFENCE AND ADVOCACY OF SCRIPTURAL WORSHIP, DOCTRINE, GOVERNMENT AND DISCIPLINE.

–––––––––––––––––––––––––––––––––

(EDITED BY THE REV. JOHN SINCLAIR, GEELONG) –––––––––––––––––––––––––––––––––

D E C , 1 9 0 7 –––––––––––––––––––––––––––––––––

CONTENTS:– Page Final Sermon at Communion Time … … … … 791 The Duty of Returning … … … … … … 796 The Treasure in Earthen Vessels … … … … 799 Dr. Manion, on the Magistrate's duty about the truth … … 806 Protestantism and its relationship to Evangelical truth … … 807 Free Presbyterian Intelligence – Geelong … … … … … … 811 Avoca … … … … … … … 811 Deaths … … … … … … … 811 Hamilton … … … … … … 812 Deaths … … … … … … … 812 Kingston (S. A.) … … … … … 813 New South Wales … … … … … 813 Presbytery of Sydney and Maitland … … … 814 Sydney, & Raymond Terrace … … … … 814 Maclean … … … … … … 815 Obituary … … … … … … 815 Death of a valued Student … … … … 816 The Modern Church Rebuked … … … … … 816 Notices … … … … … … 818 –––––––––––––––––––––––

W. A. Brown, PRINTER, &c., GEELONG.

—————————————————— THE FREE CHURCH

QUARTERLY.

════════════════════════════════════════════════ VOL 6. No. 12] DEC. 1907 [PRICE 2s. 6d: Yearly (Including Postage).

════════════════════════════════════════════════ FINAL SERMON AT COMMUNION TIME.

–––––––––––– “Who is he that will harm you if ye be followers of that which

is good .” 1 Peter 3: 13. The Christian in this world has been, not inaptly, compared to a human body in the water. The human body in the water has a tendency to sink, and a tendency to swim. And it would appear that a little force exerted on either extreme will determine the matter whether it shall sink or swim. The Christian, here, has advantages and disadvantages – joys and sorrows, pleasures and pains, evil and good. The evils which he has, or is exposed to, tend to sink him – the good which he has, or does, tend to keep him up. The apostle Peter however designs to assure in the text, that whatever sufferings a Christian may be exposed to here below, yet, on the whole, his advantages being greater than his disadvantages – the real good done to him and by him being greater than the real evil done to him, he receives no real loss but acquires much gain. This general idea of the apostle I will endeavour by divine aid to amplify and illustrate in two propositions which I think are clearly deducible from the text. I. A christian is a follower of that which is good. II. No man can harm such a person. I. A christian is a follower of that which is good. His principles and practices differ from other mens'. They are peculiar, and the peculiarity lies in this, 792 FINAL SERMON AT COMMUNION TIME. that their direct tendency is to good. For

1. The principles and practices of a christian tend to the good of himself. Perhaps when I say this, some think that I expose the christian to a charge of selfishness. I do not. There is a great difference between selfishness and self love. The man who loves his body and his soul merely because they form self is chargeable with selfishness; but the man who loves his body because it will perform service for, and his soul because it will take a great delight in the instruction and good of his fellowmen, manifests within him a good principle, namely, self love. The former takes care of number one by seeking to obtain every good thing around him for self gratification and enjoyment, and glories in being able to say of this and of that property “This is mine.” The latter takes care of number one not merely physically, but intellectually, morally, and spiritually, for the advantage of others as well as himself. This latter is the christian. His principles and practices tend to his own physical good. His principles inculcate temperance, chastity, and cleanliness. And no practices subserve the health of the body more than these. His principles and practices tend to his own intellectual good. A christian knows more than a philosopher. Although a christian peasant, his principles make him wiser than the unbelieving philosopher. The knowledge of God, of his character, his plans, his ways, is a knowledge more deeply laid, more difficult of attainment, more fruitful and more comprehensive than the knowledge of an unbelieving philosopher. His principles and practices tend to his own moral good. He is made by them a better member of society – his tastes are more refined – his affections are more pure – his heart is more enlarged – his conduct is more praiseworthy than those who are guided by mere natural principles. And his principles and practice tend to his own spiritual good. By the principles and practice of nature he is without the image of God, or it is so much defaced as not to be recognizable. But by these gracious principles and practices he regains and renders more distinct that image. He has the peace of God which passeth all understanding – the peace of conscience which the world knoweth not – the joy of the Holy Ghost, in which a stranger doth not intermeddle – and the assurance of a blessed immortality beyond death and the grave. 2. The principles and practices of a christian tend to the good of his family. A dark curse hangs over the house of the wicked, but a blessing over the habitation of the righteous. “The curse of the Lord in in the house of the wicked, but he blesseth the habitation of the just.” A christian brings to his house temporary blessings. In their preservation here. Some families are kept from more evils than they themselves are aware of, on account of their father's prayers. About three hundred years ago a village in the Canton of Berne in Switzerland, FINAL SERMON AT COMMUNION TIME. 793

containing ninety houses was laid in ruins by an earthquake. One house alone was preserved in the general overthrow, and that was the abode of a father who was engaged at the time in family prayer. The Lord took care of his own. In their supply after his death. He does not either by miserly hoarding or by foolishly squandering trouble his house hereafter, but he useth the world as not abusing it. And, if the worst ensue, he can trust the friendship of the King. Ah! that is a friendship not to be despised. The friendship of David for Jonathan made him remember his son Mephibosheth, by giving him a seat at his table continually. And so the friendship of the King of Kings for a christian father will make him mindful of his children – “I have been young and now am old, yet have I never seen the righteous forsaken, nor his seed begging bread.” A christian brings to his house eternal blessings. Not that grace runs in the blood – not that the children of a christian will certainly be saved. No, in the matter of salvation God acts in the way of free sovereignty. But Jacob is not the last father who, in the language of hope, has said to his family – “I die, but God will surely visit you:” nor has he been the last son who has preferred the interest he had in his father's prayers to the interest he had in his father's estate, great as that estate was. 3. The principles and practice of a christian tend to the good of his neighbourhood. Charity begins at home; but charity should not end there. A christian who brings blessings to his family will also seek to bring blessings to his neighbours. His charity will be expansive. Does he see a Sabbath breaker among them. He will strive to bring him to the Sanctuary. Does he hear of a little lost child. He will diligently seek it out to bring it to the Sabbath school. Like the woman of Samaria, as soon as he meets and confers with Jesus, who will tell him all things whatsoever he did, he will go forth and tell the same to all his neighbours, and press them to come and see Him likewise. And, generally, like her he is blessed in his deed. He is made successful in bringing others to Christ. “Not by might, nor by power, but by my Spirit, saith the Lord.” 4. The principles and practice of a Christian tends to the good of the church. There is a great tendency to look exclusively at the public movements of the church, as the means of furthering and advancing Christ's kingdom, while the powerful influence which might be exerted by individual piety and holiness are neglected comparatively. The worldly feeling and motive, it is to be feared, have more than their fair share in church extension. People have come to think that they can discharge the service which they owe to Christ and the church by proxy – that by giving a large contribution to a Bible, or Tract, or Missionary society, they discharge their obligations. This is to build up the

794 FINAL SERMON AT COMMUNION TIME. church on funds and not on faith. A true christian thinks and acts otherwise. A money contribution, as the service which Christ demands and expects, is a lie. The Lord accepts the person, before He accepts the offering. Therefore the christian gives his personal service to the church, while at the same time he does not withhold his contribution. 5. The principles and practice of a christian tend to the good of the world. He may exert his influence for good either in the way of outward public ministration of the gospel of Christ, or in the way of the secret and silent though powerful operation of christian principles in his heart and life. In the former case he will be the “light of the world;” in the latter the “salt of the earth.” As an example of the former, look at Paul. His christian principles and practice made him a great blessing to the world, whereas his natural principles and practices would have made him a great curse. Wherever he went a blessing went with him. The entrance of Paul into a city was greater mercy to it than the entry of the greatest monarch. Without silver and gold, he bestowed upon them what was immeasurably better than the gifts of a Roman Emperor. He gave them the gospel. This was to be a light. Or take the example of the great apostle of our profession – Christ Jesus, who came to minister and not to be ministered to. Though a poor man – a despised man – a rejected man – a man of sorrows and of griefs he carried a blessing with him to those among which he came. But if you cannot be lights in the world, you can be the salt of the earth. You can, as every christian can, influence the little world around you, by the silent and unseen though powerful operation of christian principle, in your hearts and lives. Why, the light of God's glory shining in a christian's character and conduct is even a more important means of influencing the world, than are the sums he may contribute to Bible, Tract and Missionary societies. The best way to spread religion is to exemplify it. The walk of a humble holy christian through the world! – Why, it is as if an angel shook his wings. He fills the place he treads with the odour of heaven. II. No man can harm such a person. No pious man will attempt to do it. It would be suicidal. Whatever his creed may be, his consciousness will assure him that the man whose principles and practices are such as I have described must be a blessing to society. He sees the image of God in him and he cannot do aught of injury to its possessor. No prudent parent will attempt to do it. When a nation throws off the first table of the law, the second goes after it. When it loses the “love of God,” it will lose the “love of our neighbour.” The history of France tells us that. When it cast off the fear of God, it speedily also cast off the fear of an earthly parent.

Filial love leans on godliness. The fear of God is the root from whence comes the FINAL SERMON AT COMMUNION TIME. 795 parental fear. Take away the prop of godliness, and filial love falls to the ground. Uproot the fear of God in a nation, and you kill the branch – parental awe will wither and decay. Every prudent parent knows that; and he knows too that principles and practices of a christian have a direct tendency to preserve and perpetuate, and, knowing that, he will not attempt to harm the follower of that which is good. No politic ruler will attempt to do it. I do not mean to say, that no ruler will. Alas! the history of christianity has direfully shown the contrary. But it has also shown that these were impolitic rulers. The consequences which have befallen countries and states where christians have been persecuted, leave no doubt on that point. But no politic ruler will attempt to harm a man whose principles and practices lead to the truest patriotism; as the christian's do. The man who fears God will be the most likely man to honour the King, and will be the safest subject and most trustworthy citizen. If wicked men attempt it they cannot do it, for the things of the christian are beyond the reach of harm. The christian has a good cause. If his cause were bad he would have a weak point open to the enemy, of which advantage would be taken. But his cause is the best in the world. It is the cause of God – of truth – of righteousness. It can bear examination, and the more it has been assailed the more impregnable has it appeared. The christian has a good conscience. There is an electric wire connecting heaven and earth, the one extremity of which is the conscience within the breast of man, and the other the judgment seat of God. And often times God flashes along that wire his terrors to the conscience of the sinner, and he is troubled. But the communication between the christian and God is of another sort. Messages of love and faith and hope are sent, and answered with grace and favour and spiritual influence and assurance of God's love. And this blessed communication is without the reach of the wicked, and cannot be interrupted or destroyed by them. The christian has a good protector. God is to him a sun and a shield. He holds the hearts of men in his hands. He causes the wrath of man to praise Him, and the remainder thereof he restrains. “Lord” cried Asa, “it is nothing with thee to help, whether with many, or with them that have no power; help us, O Lord our God – Let not man prevail against thee,” When once we have put our cause into the Lord's hand by faith, it is no more ours, but His. He

accepts it, when we resign it; and we resign it, when we rest on Him. As the child rests on its parent's wisdom, love, and power; as the client rests on his lawyer's counsel; as the monarch rests on his armies, so does the believer rest on his God. And now it is, “let not man prevail against thee.” The Christian and 796 THE DUTY OF RETURNING. the Protector on whom he rests are one – one in cause, interest, and security. And because Christ lives, he shall live also. J. B.

–––––––––––––––––––– THE DUTY OF RETURNING.

And do the first works: – Rev. 2: 5. Christ here calls on the Ephesians to retrace their steps, to go back to where they were, and to do again what they had done at first, and in the same spirit of fervent love. And when one reads and ponders the records of inspiration one notices that such has usually been the course enjoined upon the Church. It is not so much “Advance” as “Return.” It is not “Go forward” along the lines that you are presently traversing, but “Go back” to the old paths in which your fathers trod. Remember what you were in your best days and try to reproduce the past. The course of Churches has generally been like that of rivers – the further they flow and the deeper and wider their channels become, the more polluted are their waters. They are always purest near their source. Hence you will remember that Jeremiah cries in the name of the Lord: “I remember thee, the kindness of thy youth, and the love of thine espousals, when thou wentest after me in the wilderness in a land that was not sown. Israel was holiness. unto the Lord and the first fruits of His increase.” The generation that grew up in the wilderness under Moses, that covenanted with God on the plains of Moab, and that entered into Canaan with Joshua, was probably the best generation of Israelites that the prophet knew anything about. And he sets them up as a pattern for imitation by the men of his own time, and beseeches them: “Return ye backsliding children, and God will heal your backsliding.” And again he says: “Stand ye in the ways and see, and ask for the old paths, where is the good way and walk therein, and ye shall find rest unto your souls.” This was the one course of safety for the men of Judah, but they would not listen, and as we know, they were soon carried captives to Babylon. Again the Christian Church was purest in the Apostolic age. In a little while a process of degeneracy set in upon it. The Church of England and the Continental Churches were purest and most evangelical immediately after the Reformation from Popery. Soon after that period a spirit of declension took hold of them, and for many a long year they have been the prey of Rationalism on the one hand and of Ritualism on the other, which have gone far to extinguish the last remaining spark of vital godliness within them. Our Scottish Church also, and the various sections into which it has been divided, seem to me in almost every case to have been purest at their start, because they came nearest to the high attainments of our Reforming period, which again was nothing else but a revival of primitive and apostolic Christianity. What better, then, can we do? What else does the Lord require of us but to return to the position occupied by our noble ancestors at a time when the Spirit of the Lord was poured out in richest measure on the land, and the Church rejoiced in the

possession of leaders distinguished for the greatness of their intellect, the depth of their learning, and the eminence of their piety? Let us then (1) Return to the doctrines they believed and taught. In recent years there has been a manifest tendency on the part of many to veer away from the distinguishing doctrines of grace – from what we usually designate the Calvinistic view of divine truth. Some deny these doctrines altogether and in so doing generally misrepresent them. Others ignore them. THE DUTY OF RETURNING. 797

They never mention them at all, and so let them perish from men's knowledge. And others still explain them away. Such has commonly been the case in times of religious declension, and we need not be surprised at finding that it is so today. The late Mr. Spurgeon in his well known series of articles on the Down Grade Controversy pointed out that when the lamp of true religion burns low men get tired of standing on the heights of Calvinism, and they get down – first to Arminianism, then to Rationalism, then to Unitarianism, and then to Pantheism or blank Atheism, where some whose names are in everybody's mouth seem to have already landed. Now the right course for our countrymen is to turn back to the heights and to believe and teach in all its Scriptural fulness the Sovereignty of God in the salvation of men. A system of doctrine that honours God, God is likely to honour. The kind of preaching that abases men and puts them in the dust where they ought to be, proves itself to be from God by the effects that it produces. For when we are thoroughly humbled and consciously helpless then the Lord has begun to lift us up. With reverence be it said God cannot save a proud man – a man who has great conceit of his own powers. And the Calvinistic view of truth strips him of that conceit and shows him to be “guilty, vile and helpless,” a poor sinner and nothing at all, while Jesus Christ is his all in all. And what is the testimony of history on this matter? It is this, that the greatest preachers during the eighteen Christian centuries, and the most successful soul winners from Paul the Apostle to Charles Haddon Spurgeon, have been convinced believers of the doctrines of grace, who never shunned to declare the whole counsel of God. My conviction is, that if we are to be blessed like them we must hold as firmly and proclaim as fearlessly the much maligned doctrines which are known as Calvinistic, but which really set forth in systematic form the views of such spiritual and intellectual giants as Augustine and Paul, or, in other words, of God Himself. (2) Return to the Modes of Worship they practised. Within the last generation or so the larger Presbyterian denominations of this land have practically abandoned the principle embedded in the Second Commandment, that nothing is to be allowed in the worship of God but what He has Himself appointed; and instead of it they are acting as if it were lawful to allow whatever men desire if it is not expressly forbidden. Now it seems to me that if the judgments of God are to be averted from us as a people, and our candlestick not to be removed out of its place, we must get back to the pure and simple forms of worship practised by our forefathers, as they also were by the early Christians. Have you noticed what a high and lurid fence God has erected in His word to guard the strict observance of the Second Commandment? For the breach of the Third Commandment we find one man done to death by God's injunction. For the breach of the Fourth Commandment we find also one. But see how often God specially interposed to convince His people of the sin and danger of breaking the Second Commandment.

Think of the thousands slain at the foot of Sinai for making and worshipping the golden calf. Think of the two sons of Aaron – Nadab and Abihu – struck dead at the door of the Tabernacle for daring to use other fire in burning incense than that which God had appointed. See the judgment that fell on Korah and his company for intruding into the priesthood contrary to divine appointment. Consider how death overtook the over curious harvest men of Bethshemesh and the over anxious Uzza for laying unholy hands on the Ark of God. Think of how King Saul's first step down to final ruin was disobedience to the Second Commandment. Jeroboam 798 THE DUTY OF RETURNING.

is pilloried on the page of inspiration as the man that sinned and caused Israel to sin, because in contravention of this precept he set up golden calves in Bethel and in Dan. And then the good King Uzziah was struck with life long leprosy and banished from the company of his fellows, because in violation of this commandment he went into the Holy Place to burn incense. These were all professedly religious men who worshipped God, or were eager to do it, but in their own way, not in His. And we see what happened. It may be said that these things took place under the old economy which has passed away. And that, it is true, accounts for the temporal judgments with which these transgressions were visited. It is not temporal judgments that we have to fear now, but spiritual. And I cannot rid myself of the conviction, however much the idea may be scouted, that we are suffering a spiritual blight in all our borders, and that the Spirit of God is being grieved away from us among other things by our flagrant violation of the Second Commandment. Others who sin in this matter of worship are far lose guilty than we. They never occupied our position nor enjoyed our privileges, and so with all their aberrations they may not go unblessed. But we, with an open Bible and a Scriptural Confession of Faith and an incomparable Catechism in our hands, have deliberately broken God's bonds asunder and cast away His cords from us. Our judicatories have yielded to the clamour of unspiritual men to whom aesthetics were more important than fellowship with God, and man pleasing than God pleasing. And surely the Second Commandment has not been abrogated by the coming of Christ. It is as binding today as ever it was. The will of God is as supreme in regulating our modes of worship under the Christian as under the Jewish dispensation. It was Christ who said, quoting an Old Testament passage and applying it to His own time: “In vain do they worship Me, teaching for doctrines the commandments of men.” And in the heart of this Commandment – and in it alone – stands the words: “FOR I THE LORD THY GOD AM A JEALOUS GOD.” God wishes Himself to be known as “Jealous” over His own institutions, and especially about every thing connected with the manner of His worship. His jealousy always burns hottest in the vicinity of His own altar. None can disregard His will here with impunity. If, then, our countrymen were wise, they would return to the simple forms of worship their fathers observed in brighter days than ours. The way of innovation like that of sin, unauthorised generally, is always “downhill,” as Matthew Henry would say; and its natural terminus, already reached by some Scotch parish ministers within these last few years, is the bosom of the Apostate Church of Rome. Shall we not heed the Master's earnest words: “Return, return, and do the first works.” (3) Return to the Scriptural Discipline which they exercised. I am afraid that most of us have to charge ourselves with too much laxity in admitting persons to sealing ordinances, and in failing to exercise that watchful care over the souls of those committed

to us that ought to be exercised. Now the key of discipline as well as of doctrine has been entrusted to the office bearers of His Church, and we must beware of letting it rust or of throwing it away. As the Epistle to the Romans lays down the great lines of Evangelical doctrine, so the Epistles to the Corinthians lay down the great lines of Christian discipline for preserving the purity of the Church's membership and benefitting the souls of those that have fallen into open sin. Faithful and impartial discipline is therefore quite an much an ordinance of God as Gospel preaching, and when wisely and faithfully exercised, may be expected to enjoy His prospering blessing. The saintly R. M. McCheyne of Dundee tells us that he greatly disliked entering upon cases of discipline in his congregation, until he found THE TREASURE IN EARTHEN VESSELS. 799

that in two instances, at least, it had ended in the conversion of the delinquents. Then he saw that it would be sinful to neglect it. We have already seen tonight how the ministers and elders were wont to act in the Covenanting times – how diligently they watched for souls as those that must give account – doing their utmost to keep the people from falling into sin, and to bring them to true repentance when they had fallen, and acting in the spirit of the Apostle's words: “Brethren, if a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness, considering thyself, lest thou also be tempted.” How well would it be for Scotland if there were a general return to the same faithful, kindly, wise and impartial discipline! And, let me say in conclusion, if the leaders of our Churches and our people generally were only humble enough to listen to this three-fold call of the Master, the scandal of our multiplied divisions would soon be removed, and we would reach in a little while the Scriptural basis of Union, i.e., a Union in the truth, which is the only kind of union worth desiring or worth working for. This alone fulfills the prayer of our exalted Lord and all prevailing Intercessor: “That they all may be one, as thou, Father, art in me and I in Thee, that they also may be one in us, that the world may believe that Thou hast sent Me.” He wants His people to be of one mind as well as of one heart, to think alike on the great subjects of Divine Revelation as well as to love one another with a pure heart fervently, for surely the Father and the Son are agreed in sentiment. They don't agree to differ in their views of truth. And this is what they promise us: “The watchmen upon Zion's walls shall see eye to eye, and with the voice they shall sing together.” The Spirit of Truth shall be poured abundantly upon the Church, and He “shall guide them into all truth.” And that Spirit will certainly not lead them away from the Bible, which He has inspired, but back to its sacred teachings on every subject. And further, if our countrymen would only listen to this call, it would, I am persuaded, be the harbinger of better days of “times of refreshing” for our native land, which would make it what it was before: “Beulah and Hephzibah, a land married unto the Lord and delighted in by Him.” If they refuse to listen, may God grant that our fears may not be quickly realised and our Golden Lampstand be removed out of its place! Amen. – Concluding part of sermon by Rev. T. Kilwinning, ex-Moderator, preached at opening of Original Secession Synod in Edinburgh in May last.

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(ORDINATION SERMON AT HAMILTON, 26th July 1907).

–––––––––– “We have this treasure in earthen vessels, that the excellency of the power

may be of God, and not of us.” – 2 Cor. 4: 7.

Not only has the Gospel been despised, misrepresented and opposed, but many of the preachers of it have had similar treatment. God Himself is insulted when His truth is impugned, and His messengers are put to shame. So gross is the sin of hating the Gospel that the apostle Paul was exceedingly ashamed when remembering how fiercely he had done so; and he was the more meek under persecution, since he had himself “persecuted the 800 THE TREASURE IN EARTHEN VESSELS. Church of God and wasted it.” Great is the folly as also the sin, apparent to a regenerated person, of those who contemn and disobey the Gospel. Indeed only a true Christian can be rightly impressed with a sense of the greatness of this iniquity, or of the heinousness of the sin of not believing in the Lord Jesus Christ. In the wonderful grace of God Paul was enlightened in the knowledge of this, as also of the infinite worth of the Gospel. From among its chief enemies he was drawn; and so able an advocate of it did he become that he was “not a whit behind the very chiefest apostles.” The remembrance of his past malicious enmity against it caused him to speak so humbly of himself as if no words could fully express his grief for it, and his admiration of the matchless mercy of God to him. So when he spake of himself as a sinner, he called himself the chief; as a saint he called himself the least; and as an apostle, he said he was not worthy to be called one. Yet he firmly asserted his high regard for the office of the ministry. He was but little perturbed by any attacks on himself personally; but any assault on his office, or attempt to lower the right regard for Divine ordinances and institutions, met with his fervent protest. So whilst he said that he was nothing, he also said, “I magnify mine office.” And in the text he speaks of the Gospel as “the treasure;” of its bearers as “earthen vessels;” and of its power as “of God.” – Let us accordingly consider I. The treasure. This is described in the context in these words: “God who commanded the light to shine out of darkness hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” It is the display of infinite love, justice, holiness, wisdom, power and truth. Every attribute of the Deity is magnified by it. It discloses the most sublime views of the character of the God with whom we have to do. It spreads out before us His infinite majesty, which demands and attracts the lowliest reverence; whilst also His wondrous grace in Christ Jesus the Lord, which encourages our approach to Him. It sets forth the way of life for

sinners dead in trespasses and sins – “the way to the Holiest of all by the blood of Jesus” – the way to the nearest relation possible for creatures to enjoy with God, who once were so far off that none but He Himself could, devise and effect the scheme by which all conflicting interests could be met, and all His own glorious attributes so completely harmonized, that the salvation of sinners redounds to His praise to a degree far greater than all the wonders of creation. It gives answer to the grave question, which only the Lord could give, viz. How can a sinner be righteous in the sight of Him who is so holy that He cannot look upon iniquity? Sin was never pardoned before. Nor can it ever be again, after the satisfying of the travail of Christ's soul. O what mercy to human sinners that THE TREASURE IN EARTHEN VESSELS. 801 to them, yea, to them only, is salvation from sin and woe proclaimed! Angels sinned, and none were saved. Man sinned, and behold, “God so loved the world that He gave His only begotten Son, that whosoever believeth on Him should not perish, but have everlasting life.” The plan of redemption in all its parts evoke admiration. Its purpose is worthy of it. Its fruits have an everlasting value. We know not how it affected angels when it was made known to them. But we do know that they “desire to look into” the things of it; that they sang “Glory to God,” when His Son appeared in human nature to fulfil it; that they “minister to the heirs of salvation;” that it affords them grander views of the Divine grace and glory than they could ever have had without it; and that their praise of Jehovah is incited to the utmost fervour when round about His throne they behold His redeemed ones whiter than snow. The blessings revealed, purchased, and presented to view in the preaching of the Gospel are of such immense value that it is beyond our imagination. When contemplating them the believer here is moved to most ardent praise of the God of all grace, and finds expression of it in such words as these of the apostle in Ephes. 1: 3, 7. – “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: according as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love; having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, wherein He hath made us accepted in the Beloved. In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace.” The Gospel is a joyful sound of liberty from sin and deliverance from condemn ation to the believer. By the Spirit of God Christ Jesus is revealed to the soul in His personal excellencies and His

work of grace. In Him are beheld “all the treasures of wisdom and knowledge.” What a treasure it must be to “have the Son of God!” All the things that can be desired are not to be compared to Him. “He that hath the Son hath life.” “This is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou has sent.” Who can tell how rich he is who is in Christ? He has “the unsearchable riches of Christ.” He has a salvation from all sin and evil, physical, moral, and spiritual – “a peace that passeth all understanding,” grace for every time of need, “all things pertaining to life and godliness,” the “exceeding great and precious promises of the faithful and mighty One, victory assured over every foe, and “an exceeding and eternal weight of glory.” “Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love Him.” Even John the Lord's beloved disciple, 802 THE TREASURE IN EARTHEN VESSELS. did not know what he should be. We can compare nothing to this treasure. All will be miserably poor without it, however high their position in this world; and all who have it will be kings and priests unto God, even though here they were as outwardly poor and miserable as Lazarus the beggar. II. The bearers of the treasure. These are called “earthen vessels.” The treasure is so great that no creature is above the dignity of bearing it. The Son of God Himself did so. But it is not sinless angels who were sent to preach to men the everlasting Gospel; but saved sinners, who have known their need of the treasure which they speak of, and are sensible of its worth. They know their own unworthiness and weakness too well to preach themselves. “We preach not ourselves,” saith the apostle, “but Christ Jesus the Lord; and ourselves your servants for Jesus' sake.” Only the proud will preach themselves, who forget, or know not how earthen they are. They know by grace what they were, and have felt that they are utterly unworthy of bearing this office, and yet necessity is laid upon them, and they, being called to it by the Lord, say, “Woe is unto me if I preach not the Gospel.” Seeking ones' own glory in preaching the Gospel is specially abhorrent. For it betrays an ignorance of the grace of it; a hard heart that is not humbled by its truths; and a presumption in undertaking the ministry of it. A minister who knows himself will not use his office to exalt himself. He will feel like the humble forerunner of the Great Minister of the sanctuary, not worthy to loose the latchet of His shoe. The apostles were called “earthen vessels.” They were not great men naturally. The eleven true apostles whom the Lord ordained were regarded by the world as “unlearned and ignorant men;” were reproved by their gracious

Master for little faith; and they all forsook Him and fled on His arrest in Gethsemane. What were they, what had they, or what could they do, that any weight would be attached to their opinions or work? They were earthen vessels truly. And although Paul and Barnabas were of more note in the world, one for his learning, and the other for his possessions, yet the former discarded “excellency of speech and of wisdom” lest the cross of Christ should be made of none effect; and the latter gave up his property for the Church's cause; and they both differed so seriously about a matter that they parted, exhibiting imperfection. Paul also was afflicted with a thorn in the flesh; and some said that his “bodily presence was weak and his speech contemptible.” They, yea, and the prophets of old, including the brave Elijah, were “men of like passions with ourselves” – were but “earthen vessels.” And if they were earthen vessels to whom God committed the Gospel trea-sure, in an age when He attested this “with signs and wonders, and with divers THE TREASURE IN EARTHEN VESSELS. 803 miracles, and gifts of the Holy Ghost,” it is not to be supposed that it is otherwise now. God “chooses the weak things of the world to confound the mighty.” When men depend for success on their learning, zeal, wealth, wisdom, and even piety, they lean upon “broken reeds.” The time is not over when men must be regarded as “fools for Christ's sake.” The enemies of the Gospel may try to secularize it, and to induce its preachers to modify it by tempering it with human “philosophy, or vain deceit,” or “science falsely so called.” But God will not be mocked. If men will forget Him, He will not be forgotten. If they will try to enlighten their age without His Holy Spirit's methods and agency, they will fail. It is not to be supposed that they will produce in their own way the marvellous results attributable solely to His grace. If men will honour the instrument in a way that would dishonour the Divine Agent, God will have the glory, even though the instrument may have to be put away. Not in the wisdom of men, but in the power of God is our faith to stand. With much weakness and many shortcomings do faithful ministers labour. They can of themselves do nothing. They cannot change a heart: they could not change their own. They speak to sinners who are “dead in trespasses and sins,” as they who were once in the same state. They need still grace to keep them from falling and to fit them for their work. They describe the wants of others, for they have felt their own. They need the edification of the Word as well as their hearers. They preach “as dying men to dying men.” But true ministers of the Gospel, though earthen are not empty vessels. Trea-sure is in them. Like Gideon's pitchers, in which were lamps, they are

lights. They “hold forth the word of life.” But as it was not Gideon's numbers, or pit-chers, or lamps, but the power of God that gave him victory, so still, it is not the number of the preachers, or the equipments of nature or art, or the preaching itself, but the power of God that brings salvation to men's souls. “We preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ, the power of God, and the wisdom of God.” III. The purpose of God in putting the treasure in earthen vessels: “That the excellency of the power may be of God, and not of us.” The regeneration of the sinner, who is “of the earth earthy,” can only be effected by the power which created the world. The apostle prayed that the Ephesians should know “what is the exceeding greatness of His power to usward who believe, according to the working of His mighty power, which He wrought in Christ, when He raised Him from the dead.” Nominal conversions in great numbers, may be the result of popular methods which exalt the instruments. But this is the way in which Satan 804 THE TREASURE IN EARTHEN VESSELS. seeks to counterfeit the work of God. Divine power alone can quicken the spiritually dead, and make dry bones to live and be clothed with all the appurtenances of living creatures – can make a child of the devil a child of God. Mark also the excellency of this power. Not only does it excel all other power, being that of the Almighty, – but it has this excellency – that of being gracious. It is that of infinite love along with power, effecting the most blessed change of state and character in those on whose behalf it is put forth. Behold its excellency in bringing once rebellious and polluted sinners, like the man called Legion, to the feet of Jesus, clothed, and in their right minds. Behold it in the conversion of 3,000 betrayers and murderers of the Lord Jesus, and conforming them to His lovely image, and that by the preaching of a poor fisherman, and he but lately a denier of that same Lord. Both the excellency of the power made manifest in the salvation of sinners, and the imperfections, meanness, frailty, and need of the instruments made use of, prove the power to “be of God, and not of us.” The bearers of the treasure, being earthen, easily cracked, or broken, themselves brought out of the miry clay and a horrible pit, compassed about with infirmities, and having the sentence of death in themselves, who “speak as dying men to dying men,” could never with all their unaided pleadings win one sinner from sin and woe. They can proclaim life to the believer in the “Light and the Life of men;” but they cannot impart it. Had the sinless angels been employed to preach the Gospel throughout the world, success might be attributed to their supernatural voices

and manifestations. If emperors and kings had been ordained to the apostleship, and combined their stately influence with their personal appeals in moving their subjects towards Christianity; or if the most learned in earthly sciences, the most wealthy and influential been entrusted with the Gospel ministry, its success would not have been so wonderful, or so clearly ascribed to the power of God. We ought to be thankful that we have this testimony to the truth of the Gospel – that the power of God alone could have brought men under its holy influence, But this is not the main reason for the employment of earthen vessels, It is that “no flesh should glory in His presence.” For “neither is he that planteth anything, neither he that watereth, but God that giveth the increase.” Hence we say with the psalmist, “Not unto us, O Lord, not unto us, but unto Thy name give glory, for Thy mercy, and Thy truth's sake.” And as on earth, so in heaven, the ransomed of the Lord say, “Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever.” This subject, should press on our minds. 1. The value of the Gospel. It is valued by those who earnestly desire to hear it, and who allow no avoidable difficulty to prevent them from doing so. It is not THE TREASURE IN EARTHEN VESSELS. 805 valued by those who hanker after sensuous attractions. Nor is it valued by the hyper critical hearer. A person who is very thirsty will not refuse water, because an earthen vessel contains it. A very sick person will not decline a remedy because a weak person hands it to him. A jeweller does not undervalue diamonds, although the case in which they are is little worth, The Philippian jailer no less prized the great salvation, because it was proclaimed to him by his scourged prisoners. Wisdom says, though speaking through an earthen vessel, “Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.” 2. The end of the ministry. It is to glorify God. Nothing but this should gratify us, and nothing should be done that would not please Him. We should be displeased if praised instead of Him. We should feel whatever we say or do is a failure if God be not honoured thereby; and if flattered for it, it should humble and grieve us greatly. True apostles rejoiced when God was glorified in the salvation of sinners by their preaching, even whilst they were counted “the off scouring of all things.” Paul desired that Christ should be magnified in his “body, whether by life or by death.” And, 3. The means that should be used in spreading the Gospel. These should be in accord with the minister's end. And to be so, they must be

Scriptural – must be these which He has instituted Himself. He has not said what a great modern innovator has said to his followers: “Wherever you go create a sensation: if one thing fails try another.” His means are simple; and though the world may despise them, they are “mighty through God to the pulling down of strong-holds.” Not gorgeous ceremonies, artistic decorations, elaborate music, sentimental songs, pictorial exhibitions, or any of the numerous inventions of men; but “the Gospel is the power of God unto salvation.” “It pleased God by the foolishness of preaching to save them that believe.” “The kingdom of God cometh not with observation,” or outward show. But is this the prevailing belief now? Alas! many seem to have no faith in the means which, “unadorned are adorned the most,” God blessed so signally on and since the day of Pentecost. Too often now is human wisdom regarded as the judge as to what methods should be used to maintain or revive religion. The question is, What will succeed? Or, what scheme will draw the people? And so means are devised which please the senses. This instead of teaching the great, the humbling, and the God glorifying truth that the natural man cannot discern spiritual things but by the enlightening influence of the Holy Spirit, they compromise with the truth, and not only gratify the natural mind of the unspiritual, but also maintain a measure of sensuousness in those who are devout. 806 MAGISTRATE'S DUTY. This is done ostensibly for the purpose of making religion more alluring to people. But it involves a lessening of the honour due to God: for if men succeed better in bringing souls to Him by methods of their own than by His warranted methods, the excellency of the power will be theirs and not God's. This is the reason of our strong dissent from the sensuous practices of the present day. For we are sure that God is glorified in the use of the means of His own appointment; and the methods which human policy prescribes, if apparently successful, can only have a spurious success, or if the Lord should will to bring good notwithstanding the evil, spiritual or other judgments may come to the promoters thereof, and those whom they lead away to creature exalting practices! Remember that Moses suffered for dishonouring God at the rock, although the water gushed out. The arm of flesh is not to be leaned upon, but the arm of the Lord. It was in circumstances of such solemnity that the Church should never forget them that the Lord said, “I will be sanctified in them that come nigh Me. – And before all the people will I be glorified.” J. S.

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DR. MANTON, ON THE MAGISTRATE'S DUTY ABOUT THE TRUTH, A. D. 1658.

There is something that the magistrate may do. He is the minister of God for good ; not only for good, civil, but spiritual: and therefore doth the apostle bid us pray for them, that they may be keepers of both the tables (1 Tim. 2: 2,) that we may lead a quiet life under them in all godliness and honesty. Heathens have asserted, e.g., Arist. Polit., that it belongeth to the magistrate's duty, chiefly to look after matters of religion. Much more is it evident by the light of christianity. The kings of the Old Testament are commended for their zeal in this kind: and in times of the gospel, it is prophesied that kings shall be the Church's nursing fathers, and queens her nursing mothers; which they cannot be if they suffer poison to be given to God's little ones, without any let and restraint. 'Tis a clear truth that if a man, give up himself to Christ, he is to give up himself in every relation; his wit, wealth, parts, authority, all to be laid out for the use and service of Christ. He that doth not give up all giveth nothing. We are to be Christ's in every Capacity; therefore a magistrate, as a magistrate, must not only countenance religion, but also discountenance error, and hinder the spreading of it within his charge. It is by Christ that kings reign; from Him they receive their power, and to Him they must give an account of the exercise of it in the great day of recompences. Therefore they are bidden to be wise, and to kiss the Son, which certainly noteth more than a negative act, or not opposing. There must be something positive, a zealous defence of the truth in their way, or else God will reckon with them. Those Gallios, that are indifferent to Christ and Antichrist, cannot expect a long and happy reign. I cannot see how they can be true to civil interest, unless they be careful for the suppression of error; for when false doctrines are freely vented, it is to be supposed they will find a general reception; for the worst are the worst; and then when the generality of a nation are corrupted, national judgments will not long be kept off. The whole body is sure to smart for it; for (as the Jewish proverb is) two dry sticks will set a green one on fire. Besides, that error is masterly PROTESTANTISM AND EVANGELICAL TRUTH. 807 and bloody, and loveth to give law; therefore, ere it be too late, they should look to the civil peace; for if men be quiet, God will not, when His honour, and truth, and worship are neglected. – The Watchword.

––––––––––––––––––––––– PROTESTANTISM AND ITS RELATIONSHIP TO EVANGELICAL

TRUTH. “That ye should earnestly contend for the faith which was once delivered to the saints. JUDE 3.

–––––– There has been in use amongst the denominations coming under the ordinarily accepted heading of the Christian Church a term – Protestantism, which has been used to apply to a more or less defined position in regard to matters of faith, adopted by those claiming to come under such designation. In itself the term protestantism is one of those terms which, because that they are as it were coined to suit certain conditions in themselves subject to change, have possibly

a meaning which is also of a movable character. There has been however a relationship of this term protestantism to another and an immovable term, which can be simply and finally defined,viz – evangelical truth – which relationship gives to the former a desirable definiteness and in degree imparts to it its own immovability: But there is a sense in which in the use of terms of the kind the majority rule, and this fact has in a measure affected the present standing of the term under consideration. In short though at one time to be protestant meant undeniably to be a defender of the faith once delivered to the saints, now the application of such a term may mean anything from a mere membership of an organization, to a violent carnal enjoyment of the crying down of another individual or institution. The result of this change of ground occupied by many claiming to come under the designation of protestant is, that the term is now neither easily defined nor of much value as a designation, because of the many inroads which popular sentiment has made into the original position which it had been used to define. And we see everywhere protestants (?) without a protest in them. We have said however that there has been a relationship of protestantism to another term – evangelical truth, which has imparted to the former a degree of definiteness. We will begin with an examination of this relationship, with a view to freshening in our minds the principles which it was the work and claim of protestantism to defend. Our text speaks of a “faith once delivered to the saints” or a declared saving revelation of God, once made to the people of God. It will be seen at once that there must of necessity be in this no error. It is of God, therefore could not be other than perfect. It is to meet mans' need, therefore must be all sufficient and beyond the devices of man. Man therefore cannot either add to or take 808 PROTESTANTISM AND EVANGELICAL TRUTH. from that of which the source is great as God Himself, and of which the need is deep as the natural state of man – a state of sin unto death. Thus is embodied in “the faith once delivered” the most profound work of God. And in that delivered faith is man's only hope. Reader, see then Calvary and the atoning Redeemer as the outstanding fact of God's revelation, and the faith once delivered, as the sinner's sealing tie of hope, and you have there the basis of all true religion, and that which organised protestantism of the Reformation period came to champion. It will then be seen that true protestantism involves, firstly, a personal living faith, then the championing of it, and finally a protest against any who would interfere with it, either by adding to or taking from it. It will be well here to remember two of the principal standards of the organised protestantism of the Reformation period. First among these is the place of God

and His Word. Secondly, a definition of how the Word is to be understood, which briefly was as follows: – That which the Word of God does not command is to be taken as forbidden. (The Roman errorists position, then being as now – That which is not expressly forbidden is allowed. And then by the placing of the Church with its allegedly infallible earthly head before God's Word by a series of changes in which the chief part was played by the inclinations of the carnal mind the present position was easily reached; for where the recognised guide is fallen man error must naturally result.) It will then be seen that of necessity with the defining of the protestant position in relation to the word of God should come the circulation of the Bible in the tongue of the people, and the earnest endeavour after the writing of its truths upon the tables of the heart. Thus was established a relationship between organised protestantism and evangelical truth. Evangelical truth then is not so much a term; as the name of an existing principle of life in the light of God's revelation, the name of an influence existing by the power of God – “But as many as received him to them gave He power to become the sons of God, even to them that believe on His name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” John 1: 12-13. – It is more than the name of an influence, it is a spiritual power, the spiritual power of God toward men. Evangelical truth is the revealed mind of God on the soul interests of His people. To this spiritual power in God's Word revealed we have said that protestantism has borne a relationship. Protestantism then may be taken as standing originally for the defence of “the faith once delivered to the saints,” because of a knowledge of that faith, from the Word of God received, by the power of the Spirit. And in so far as protestantism has consisted in such a defence of the faith, it has been a triumphant march of honour to God and of service to man. But it may be asked – it is asked by many loyal and sincere protestants today, are there not evidences that, in a greater or less PROTESTANTISM AND EVANGELICAL TRUTH. 809 degree, and in such a degree as to be alarming, protestantism is losing grip on first principles, consequently in power? It will be evident from the foregoing examination of the truths embodied in evangelical truth and the relation of protestantism thereto, that if that relationship becomes strained or broken, the power formerly existing because of the relationship will be affected or shall even cease, and as to whether any new power may be attained or not, is not material, for if that relationship which has made the cause noble, the position a vantage ground, and the issue for God's glory and mans' service, ceases, the whole is affected, the cause is not any longer noble, the position no longer a vantage ground, and the issue no longer to the glory of God and the service of

man. It will now be in due order to examine the evidence which we have mentioned as shewing that protestantism is not satisfactorily keeping its grip on first principles. It will of necessity be conceded that generally there is not among protestants today the knowledge of evangelical truth which marked those of past ages. Especially is this so in regard to knowledge of the relationship of which we have been speaking. Many are in absolute ignorance of the fact that there was even such relationship, and so they are easily convinced by Jesuitical forces that anything like active, aggressive protestantism is not only unnecessary but unpardonable. They have no objection to the priesthood either Roman or Ritualist, because they do not know that Christ is become a Priest forever. They do not resent the altar and its idolatry, because they do not know that “now once in the end of the world hath He appeared to put away sin by the sacrifice of Himself.” And all the array of innovations now rife, may secure a free entry into protestant (?) places of worship, since the ignorance of the people on matters of evangelical faith has seduced the possibility of objection to a minimum. And further we have been at the necessity of recognizing not only a decreasing watchfulness on the part of protestants in regard to encroachments by Romanisers, but we have seen heresies of the age against which even Rome has lifted her voice to receive a free and welcome admission within the gates of so called protestantism. With the coming in of the new view (the carnal view reasserted) God is dethroned, the Bible deposed, and Christ and the Atonement cease to be part of the Divine revelation. And so while many claims have been made on behalf of twentieth century advance, the evidences are, that heresy of a far reaching character has made its influence felt by more than one insidious attack. As among the more noticeable of the evidences referred to, it is only necessary to mention the production of many Roman errors in the modern musical selections now so popular as alleged aids to worship, such as “In the Cathedral,” and “Queen of Angels,” 810 PROTESTANTISM AND EVANGELICAL TRUTH. (the former being a setting forth of the so called sanctifying power of organ strains and stained glass window tints, the latter being a prayer to Mary as Queen of Angels to pray for the sailors on the deep.) And these are used as fittingly toned numbers for demonstrations; where protestant sentiment is supposed to be strongly in evidence. Also in connection with anniversaries and such special occasions in congregational history, items are produced after even laboured rehearsal and preparation, which teach errors so grievous as to fill one with dread as to the end to which they lead. Add to these, the loose views

held by most congregations as to the legitimate methods of raising church funds, and the difficulty is to see why the name protestant is claimed at all, since almost every degree of basis of protest had seemingly been removed by the concession of the point. And when one considers the state of matters prevailing in theological circles and the standardless position of leaders in popular church circles in the old lands (and these are being transported yearly to our shores) the position is grieving indeed. No longer is Christ the only King and Head of the church, nor the Word the only rule of faith and practice. The dangers are such as make it more than ever necessary that all who know of the vital matters involved keep loyally to the position of the simple faith. There is, further, noticeable an element of intense denominationalism as apart from the first principles claimedly held by all in common, which seems to me to find its explanation here. While there has been a lessening of the loyalty of the membership to evangelical truth, there has been a growing bigotry to denominational interests, and this seems to be inevitable. The common holding of the things of chief interest forms an indissoluble bond of union, and God's people will meet across the widest of denominational lines where this is so; but where first principles are lost sight of, a desire for the elevation of the passing prosperity of the denominational interests as found in property, and social recognition will take their place; and there will be found a widening of the separating channels and a growth of denominational bitterness. To such an extent is this found to prevail that it is commonly noticeable that it is easier to get congregations and denominations united in the bazaar stall than in Bible society collecting or prayer meeting, the reason being evidently that in the former the interests are mutual, as the system of Church building today seems to be – you buy your ice creams, cushions and pinafores from our bazaar and we will buy ours from you; while in the latter case the interests are not recognised as being mutual. Spiritual things are spiritually discerned. Thus by losing sight of the first things of the faith once delivered to the saints, protestants have been lead into the adoption of errorists methods and principles, FREE PRESBYTERIAN INTELLIGENCE. 811 thus are the truths for which our fathers nobly fought being sacrificed. It is then with nothing less than its old-time need, and, God be praised, with nothing less than its old-time power, that the message of our text comes to us – “That ye earnestly contend for the faith which was once delivered to the saints.” It is by a recognition of our errors that they give place to virtues, by a recognition of our weakness that we out of weakness are made strong. How then, may there come

to us from the Source of all comfort this knowledge that in standing for the simple worship and profound truths, of the early Church, the reformation and disruption fathers, we are standing for Him and earnestly contending for the faith, which was once delivered to the saints. O God of hosts, we thee beseech, return now unto thine; Look down from heaven in love, behold and visit this thy vine. Ps. 80: 14. J.P.L.

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–––––––––––––––––––––––––––––––––––––––––––––––– GEELONG. – The deacon's court last month appointed some of their number to seek tenders for the work of painting the manse outside, and the doors of the church and schoolroom, and to seek contributions for the purpose. This result was that about £4 more than the cost of the work was readily given. It was then thought that possibly the fence might be painted also, which would cost more than twice this balance. But on examining it, most of it having been erected half a century ago, it was found that it was too far decayed. The matter was placed on 12th. current before a meeting of the congregation, and to encourage them to contribute for a new iron fence outside the whole of the property bounded by Myers St. and Latrobe Terrace, they were informed that the greater part of the sum required had been promised by four persons having offered to give £32 for this purpose, in addition to their donations for the work in progress. It was also said that the office-bearers having the business in hand would not a second time wait upon friends for anything, but would be glad to receive any further amounts, as it was believed a new fence would cost over £50, in hope that the desirable work may be carried out; but if sufficient money was not received the repairs would be carried out only so far as the fund warranted, so that no debt would be incurred. At time of writing this nearly enough has been provided, and a tender has been accepted for a new fence. “Thy servants take pleasure in her (Zion's) stones, and favour the dust thereof.” AVOCA – The attached friends in this district were visited by the minister of Geelong F. P. Church last month, and services were held at Fairview on Tuesday evening 19th. Nov., in the church at Charlton the afternoon of the next day, and the same evening at Buckrabanyule. DEATHS – On 1st. Nov., Mr. John McDonald, a member; died in Geelong, in his 85th. year. He had been in very weak health for several months, and appeared to be sustained by simple faith in the Saviour, and showed reverent regard to divine things. He was a widower for several years and lived with a married son. On 7th. Nov., Miss Mary Jane McLennan died at her aunt's residence. Mrs. K. Gillanders; Cargarie, aged 39; after about 812 FREE PRESBYTERIAN INTELLIGNCE.

a years ill-health. She was a grand-daughter of the late Mr. Peter McKenzie, who was held in high esteem by many who knew him for his piety. Having lost her parents in early life, her home had been where she died from her childhood, and she was appreciated for her virtues. On the 7th. Nov. also, at Buchan, Mr. Christopher McRae, after one day's illness, departed in his 85th year; and his wife, who was suffering from

influenza at the time of his unexpected decease, followed him on the 14th., in her 82nd year. Mr. McRae was a staunch Free Churchman, and an uncompromising opponent of the modern innovations, miscalled improvements, in connexion with the ordinances of grace. A few days before his death, then in seemingly good health, he remarked to a son when referring to an event of his youth, the shortness of time, said that nothing is long except eternity, and spoke of the great happiness of those who were prepared for the call to depart from this world. Mrs. McRae in the short interval between their separation often referred to her assurance of her late husband's happy state, and, about two hours before death, her hope soon to follow him. On taking leave of her grandchildren she enjoined them to put their trust in the Lord, and quoted several passages from the Psalms, and about an hour before her death she exclaimed; “How great is the goodness of the Lord to those who do Him fear!” Intimation is just received of the death of the eldest son (Donald) of Mr. and Mrs. A. McKinnon, adherents of Charlton Free Church, on 17th, current, after a surgical operation. He was a grandson of the late Mr. Jno. McKinnon, an elder of the Wimmera. For the bereaved our prayerful sympathy is asked. Young and old, seek to be ready. Hamilton: – A Sabbath School was inaugurated in connection with Hamilton congregation, under the superintendence of Mr. D. E. McGregor, and volunteer teachers – Mrs. D. McDonald and Miss McMillan – on Sabbath last. A special children's service was held in the morning and an address to the children from the text – “Remember now thy Creator in the days of thy youth,” Ecc. 12: 1 was given, followed by an outlining of the duties of parents and adults of the Christian Church as touching responsibility to the rising generations, from the text Ps. 103: 17-18. There is everywhere manifest a gladness of spirit at the reopening of the Sabbath School. And the greetings and good wishes of the officers and teachers of the local Methodist Sabbath School were received in a congratulatory letter wishing the school God-speed. General. – With the drying of roads and lengthening of days, the work of the charge has gone on satisfactorily and there are evidences both in the main centres and country districts that the Free Church will attain to somewhat of its old position. Deaths. – Mrs. Geo. Fraser, a widow for 17 years, and of advanced years died at Macarthur 7th Oct., shortly after the singing of Ps. 121, reading Rev. 22, and prayer by Rev. J. P. Lewis. She was a devout woman, and lived the means of grace, which she waited on regularly when 11 miles from her, and occasionally when 22 miles. She received blessing long ago under the ministry of Dr. C. McIntosh, Tain. Miss Mary McKinnon daughter of Mr. Lachlan McKinnon of Branxholme, died in Hamilton Hospital on Thursday the 17th October, after some two years of suffering from consumption. The ministry of the word was always acceptable to her, and in the last weeks there were pleasing evidences of that willingness to all the way of God, which makes suffering easy and takes from death its sting and from grave its victory. FREE PRESBYTERIAN INTELLIGENCE. 813

In the same institution on Saturday the 30th Nov., Mr. Donald Nicolson father of our elder Mr. Angus Nicolson of Yakwin in Macarthur, died at the age of 84 years. During his illness lasting over some six months he ever sought the light and comfort of God's word and his first concern always when visited by his pastor was that the word may be read and app- roach to God made in prayer. There was evident a healthy knowledge of the

doctrines of grace and a simple dependence on the redeeming Lord. The burial took place at Macarthur cemetery on Monday Dec. 2nd, and friends from distances by their presence and demeanour certified their respect for the one gone and the only remaining son and his family who mourn a faithful pioneer. KINGSTON, SOUTH AUSTRALIA. – It is with much regret that the death is recorded of a friend and adherent of the congregation which the writer had charge of for nine years before coming to Geelong, on the 10th. inst.. (December), The late Mr. John Gall early settled in the South-East, as a pastoralist, and held Cantara station, where the writer was a welcome guest and visiting minister. and often preached in the course of his journeys from station to station. Mr Gall was a reliable friend of the Church, and with his wife who survives and large family, lamented the turn of events, which in the Providence of God deprived it of the office-bearers, members and adherents which it once had. He died in his house at Kingston where he came from Cantara for change and to consult a doctor, who pronounced his case dangerous, the heart being affected. In the evening of the 10th, he retired early, and fell asleep, and soon after quietly passed away. “Friend after friend departs. Who hath not lost a friend? There is no union here of hearts that shall not have an end.” NEW SOUTH WALES.– Letter from Home Free Church to New South Wales Synod :– Offices of the Free Church of Scotland, Edinburgh, 15th. August, 1907.

To the Reverend the Moderator (Rev. W. N. Wilson) of the Synod of the Presbyterian Church of Eastern Australia.

Reverend and Dear Sir, The fraternal letter and greetings of encouragement from your Church, and also the very courteous invitation to our Church to send a representative to visit you, were duly submitted to the venerable the General Assembly of the Free Church of Scotland. The Assembly received the communication with very great interest, and appointed a special committee to consider whether a representative could be sent, and to draw up a reply conveying to you their sincere thankfulness to the Great Head of the Church for the measure of encouragement which he has vouchsafed to you and your people during the past year. They join in earnest supplication that a still larger measure of blessing and success may attend your work, that your cause may prosper, and that the hearts of the people may be turned to regard the great principles for which you contend with greater attention. We rejoice to be able to inform you that the Church of our fathers committed to our care has continued to prosper and increase during the past year, notwithstanding the fact that the Executive Commission appointed under the Churches (Scotland) Act of 1905 has not yet finished its labours, and that the work of the Church is to a great extent hampered and paralysed in consequence. We regret to have to report that the whole of the foreign, continental, and colonial heritable 514 FREE PRESBYTERIAN INTELLIGENCE.

property has been allocated to the United Free Church, as also all the funds for these purposes, except £25,000, which has been allocated to our Church. Already about 160 of our congregations have had allocated to them congregational property in whole or in part, and also £310, 000, for the home work of the Church, Many, however, of our deserving

congregations have had no allocation of property made to them, and they are consequently deprived of what was essentially their own. There are other funds still undisposed of, and the widows' and orphans' scheme is a joint one. The offices have been allocated for office and college purposes, and an endowment of £100,000. This secures the Church in all well over half a million of money for its various schemes. While we rejoice with thankfulness that the number of our ministers has increased from 25 to about 90 (including probationers,) we still need as many again to supply our vacant Churches. Had it been in our power to send a delegate to visit your churches, nothing would have given our General Assembly greater satisfaction. We trust that the time may soon come when we may be able to see one way to have this privilege. Meantime we desire you to convey to the members of your Church the assurance that there is no want of will on our part, but that, owing to the circumstances in which our Church is placed, and our lack of men, we are unable, at the moment, to accept of the kind invitation which you have again extended to us this year. I regret that the state of my health and the long journey, prevented my acceding to the kindly expressed desire that I should undertake the duty of visiting you. I have much pleasure in sending you herewith copies of our Assembly proceedings. We sincerely trust that the richest blessings of almighty God may rest on your labours, and that the time may soon come when there will be a great revival of evangelical religion over all the churches in the world, by a fresh outpouring of the Holy Spirit. We commend you and your works to the protection and blessing of the Great Head of the Church. In name and on behalf of the Ministers and Elders of the General Assembly of the Free Church of Scotland, I am, Yours Sincerely, MURDO McKENZIE, Moderator. Presbytery of Sydney and Maitland. – This Court met in St. George's Church, Castlereagh Street, Sydney, on August 14. In the absence of the Rev. W. Grant, of Aberdeen, the Rev. W. McDonald presided. It was reported that the amount to the credit of the Students' Fund was £26. Resolved, that the friends of the Church in the State be appealed to for donations towards this most urgent fund, seeing that there are now three students in connection with the Church, some of whom are not able to prosecute their studies unless they receive pecuniary aid. The Moderator stated that Mr. J. S. Robinson was prosecuting his studies diligently with the view of passing the University matriculation examination in March, and that Mr. J. D. Ramsay was expected daily in the city to resume his studies. Sydney. – The half-yearly communion was celebrated in St George's Church on Sabbath, 22nd September. A preparatory service was held on Friday, and the action sermon was preached on Sabbath from Isa. 52: 14. A number of the communicants were unable to be present on account of being prostrated by the prevailing epidemic – influenza. We are thankful to be able to report that all have been restored to a measure of health, though some are not able to leave their homes. Raymond Terrace. – The sacrament of the Lord's Supper was dispensed on Sabbath 29th. FREE PRESBYTERIAN INTELLIGENCE. 815

September, the Rev. W. McDonald, of St. George's Church, assisting the Rev. W. N. Wilson. Preparatory services were conducted by the visiting minister as follows: –

Thursday at 3 p.m., Raymond Terrace, text, Lamentations 4: 2 – “Precious Sons of Zion,” etc.; Friday, Williamtown, Gen. 4: 4-5; Saturday, Raymond Terrace, Isa, 53: 1; Sabbath, Raymond Terrace, action sermon, Isa. 52: 14. Mr. Wilson fenced the tables and gave the pre-communion address, 1 Chron. 29: 13 “Now therefore, our God, we thank Thee and praise Thy glorious name.” The visiting minister gave the post-communion address from Deut. 12: 9: “For ye are not yet come to the rest and to the inheritance which the Lord your God giveth you.” In the afternoon service was held in the East Maitiand Church, the visiting minister preaching from Rev. 3: 14-22. Thanksgiving services were held on Monday in the Raymond Terrace Church at 11 a.m., text Heb. 1: 2: “Christ heir of all things,” and in Mr. S. McQueen's house “Oaklands,” Tomago, at 7.30, text Ps. 5: 11 Maclean: – The communion was observed in this charge on Sabbath, Oct 13th, the Rev. John Sinclair, of Geelong, assisting. The first preparatory service was held on Thursday, the church being nearly full. Text, 1 Cor. 6: 14-20. On Saturday the pastor, Rev. D. McInnes, preached in Gaelic from Heb. 2: 10: “For it became Him,” etc., and the visiting minister from 2 Sam. 12: 5,7 and 13. On Sabbath the church was crowded, some being outside. The visiting minister preached the action sermon from Rom. 8: 34. “Who is he that condemneth,” etc. The Rev. D. McInnes fenced the tables by giving the “marks of grace,” and Mr. Sinclair gave the pre-communion address from Song of Solomon 1: 1, 2, and the post-communion address from Rev. 14: 4: “These are they who follow the Lamb,” etc. The solemn and refreshing service was closed by the pastor serving table after address (in Gaelic) on the “marks of grace,” based on Rev. 14: 4. Mr. Sinclair preached again in the evening from Eph. 2: 19-22. Thanksgiving services were held on Monday, the pastor preaching (in Gaelic) from 2 Cor. 9: 15; “Thanks be unto God for his unspeakable gift,” and the visiting minister from Ps. 97: 8. According to the usual custom, the visiting minister preached on Tuesday evening at Chatsworth, in a hall which was crowded, the text being Gal. 1: 8, 9: “But though we or an angel from Heaven preached any other gospel,” etc. The session of the Maclean congregation has of late been increased to five members by the ordination of Messrs. A. Anderson junr. and D. Nicolson. Obituary. – Mr. James Syme departed this life on August 18th, at Lithgow, at the age of 72. He had been a member of St. George's Church, Sydney, for a number of years, and was regular, though in failing health, on the means of grace. He removed to Lithgow a short time before his death. He was an intelligent Christian, and bore constant witness on the side of his Saviour. A correspondent in the Hunter River District writes: – “The following, adherents of the Free Church laid down life's burden recently: – Miss Janet McFadyean, of Bolwarra, at the age of 55 years. She was recovering from an illness, and was arranging to attend Divine service the following day, when suddenly she passed away. She is greatly missed by the Church and the friends she loved. Mr. Neil McLennan passed away, at the age of 69 years, after a long and trying illness, which he bore with Christian fortitude and resignation. On the day of Mr. McLennan's funeral, Mr. Duncan Cumming, of Dawn Creek, was suddenly called away. He was an active member of the Rouchel Committee, and a collector of the Sustentation Fund for about 30 years. The same week the summons came to Mrs. Donald McQueen, of Kil- 816 THE MODERN CHURCH REBUKED.

coy, at the age of 74 years. In her younger days she became paralysed in all her limbs,

which rendered her as helpless as a child. Through Divine grace she felt herself to be a sinner, and gave evidence that she accepted the sinner's Saviour – to all such death is gain. A correspondent at Maclean writes: – “Influenza has been as prevalent here as in other parts. Some staunch friends of the Presbyterian Church of Eastern Australia were removed through it – Miss M. McDonald, daughter of the late Mr. Hugh McDonald, Dunfield. She was highly esteemed for her consistent Christian life. On the Lower Clarence, Mr. Donald Frazer, who had been in impaired health for along time, was attacked and did not rally. He enjoyed the visits of his pastor and the reading of God's Word. Mr. Alexander Cameron, of Codringham, Richmond River, died of heart failure after a few days illness. He was highly respected by all who knew him for his exemplary conduct. – F. P. Magazine, N. S. W. Death of a valued student. – It is with intense grief that the loss of the N. S. W. Free Church, by the death of Mr. Stanley Robinson is recorded. He died of typhoid fever on the 13th Dec. current, at the age of 21. He was attending the Sydney University in preparation for the ministry of the Free Church, his parents who reside on the Manning River having dedicated this, their only son, and he being of the same mind, for this work. Of an amiable disposition, and possessing natural abilities, with studious habits, and devout intelligence, the ministers and other friends of the Church were lifted up by the hope that he would be “a polished shaft” in the hand of the Lord, and would be notably useful in the ministerial sphere of the Free Church. An essay read by him to the congregation in St. George's Free Church, Sydney, at one of the series of meetings held last February of a memorial character, on Presbyterianism, received warmest commendation. Our late young friend was about to begin to serve the Church in its need, by giving a discourse in one of the churches on his way home this month for the vacation. It is very mournful to think that his body was taken home for burial about the time when his fond parents and sisters had expected him for the recess. Truly the Lord is speaking to us in the raising of hopes that are cast down, for the event has its own lessons. God's ways are not as our ways. It is pleasing to hear of the bereaved father's acquiescence in the Lord's dispensation, to whom his son was given. God said to David, though not allowed to build the temple, “It was well in that it was in thine heart.”

––––––––––––––––– THE MODERN CHURCH REBUKED.

The Churches which have employed new-fangled schemes for the purpose of “holding the young,” popularizing their services, and maintaining their organizations, are very ready to sneer at the Scriptural practices which others have modified in their worldly-wise policy, as old-fashioned and puritanical. It is sad that any minister or professor of religion should so speak of a strict conformity to New Testament example. The scoffer and the irreligious do not surprise us when they so refer to spiritual ways. But innovationists thus seek to justify their desertion of apostolic methods. Yet by their revolt against the standard of Church practice, they would fain have it believed that they are actuated by the best motives and have more zeal for God's glory and man's good than they could have by uncompromising conformity to His Word! Accustomed to receive popular approval of their course, in “going with the times,” they are impatient under criticism. If

THE MODERN CHURCH REBUKED. 817

they be reproved for not obeying the Lord's directory to His Church, they snuff at it. And they have often pointed to their success, which even false prophets and their followers have done, as if it did not matter how they achieved it. But they have lately met with a heavy rebuke from the secular press. In the Argus of 16th, Nov. a sub-leader pungently censured the Presbyterian Church for its departure from the old ways in its new methods of dealing with the young. In that article the writer says: – Is the religion of the future – the church religion of the future – to be nothing but gymnastics and music? Such a question is pressed upon the observer when he sees a Town hall full of staid Presbyterians. assembled for the encouragement of home missions, gazing at gymnastic evolutions for nearly an hour. He is reminded of what is going on in nearly every parish in the city – all the worship of the church running to music, all the young life of the church running to gymnastics. The church's old business – the salvation of the soul – is being superseded by this new cult of the health of the body. The youth of the past were “soundly converted,” and, after conversion, they gave of their weekly wage to help to convert others; but the youth of the present can manage the dumbbell and the wand drill, and after acquiring skill in these religious exercises they give liberally of their substance to tennis and cricket and their own multifarious pleasures. The worship of the past was an act of strenuous effort, wherein by the ministry of the Word the characters of the hearers were built up and disciplined in the knowledge of God and the exercise of virtue. But now worship is no longer an effort; it is an excitement, a sensuous excitement. The soft titillation of the emotional music, the gentle words of elocutionary skill, the combined narcotic of pulpit and organ and choir, lull the worshipper into a sensuous dream. He goes to church now to get pleasant feelings and he gets them. The old ethical and religious strenuousness of the worship of the adult is disappearing along with the “sound conversions” of the boys and girls. Music and gymnastics are satisfying the religious cravings of men. The writer then asks the pertinent question, whether this modern movement will go on, or shortly reach a limit, and then recede. And he argues that it will go further. He refers to a prophetic picture of the future church by the novelist, M. P. Shiel, in his latest story, The Last Miracle, “a church without doctrine or discipline or dogma, a church of tableaux and music, of ritual and gymnastics.” And he adds, “Gymnastics, music, tableaux, anything that will entertain, while saving people the trouble of thinking, anything that will tickle the emotion, while leaving the conscience untouched, – these things will gradually overflow all the life of the church, all the worship of the people, all the religion of the future.” The writer also points out the injury to the church herself of mixing entertainment with religion. When, “the sword of the Spirit cut down into their hearts,” men were constrained to give of their means “to advance the kingdom of God,” without bazaars and rallies. But, he says: Will the religion of the future pay? What will happen when men get tired and sick of all the music and the limelight views, the gymnastic displays and the tableaux vivants, the mixture of kindergarten and comic opera, which at present is supplanting the old strenuous worship and religion of the past. In fact, what is happening just now? Is it possible to build a new church in any suburb of Melbourne without garden parties and concerts, socials and routs and fairs, all kinds of devices to charm the money out of the pockets of the people? Will the rich and poor of any church give as a matter of religious obligation and in proportion to their

means? The religion of the present – and a fortiori the religion of the future – seems to be losing hold of the consciences of the worshippers: 818 NOTICES. And he tellingly concludes thus: Men tell us that the religion of the past was unsatisfactory because it was narrow, other worldly, and denominational, but at least it had power. This new religion, the religion of entertainment, has no promise of power or permanence in it. It may be broad as pleasure, as this worldly as socialism, and it may bring people together on the common basis of music and gymnastics and limelight views; but where is its hold over the consciences, the wills, and the pockets of the votaries? For that lack of power, it can hardly last. The old is being modified and will be modified, but the pendulum must swing back again unless the church is to perish of “oblivion and unconcern.” Christianity has stood in the past because it was the religion of power, or, as theologians put it, the “religion of the spirit,” and if it is to last, it must stand still on that foundation. Whatever changes may take place in its outward form, it can never become a religion of mere entertainment – it must ever, if it remain true to itself, retain its holdover the consciences and the wills, the habits, and the pockets of men. This article was fitly referred to in the Baptist Union as “noteworthy.” and “wonderful.” Nearly every church lies more or less under its censure, innovationists are irritated at it, but are too deeply involved in the evil condemned by it to answer it. The convener of Melbourne Presbyteries Festival Committee lamely attempted to parry the blow, whilst allowing that a religion of entertainment has neither power nor permanence, but “denied that it had made any serious inroad in the worship” of his church. If solo singing, choir performances, song services, sometimes without the sermon, amusements, bazaars, etc., are not proofs of a serious divergence from the worship and practice of Apostolic and Reformation times his denial may be accepted. It is a sad sign to find one in the church defending its declensions. It confirms the prediction in the article of further defection. Not a few have been greatly pleased that such a testimony against a growing evil has come from such a quarter, whilst grieved that churches should merit such a rebuke.

NOTICES. RECEIVED FOR MAGAZINE SINCE LAST ISSUE. – Victoria. – Mrs. McKay, Yarraville, 5/- for parcel of Dec. issue. Mrs. D. McDonald, Durham Lead, 5/-, per Mr. S. McKay, for 1906, and 1907. Mrs. Benton, S. Yarra, 5/- to end of 1906. Mrs. McColl, Ullino, 7/6, to end of 1909. Mrs. Cameron, Wycheproof. 5/- for 1907 and 8. Per Mr. D. Black, Buckrabanyule, 2/6 each for self and Mrs. W. Usher for 1908; and for Mrs. Cross, Charlton, and Mr. Creelman, Fairview, for 1905. Mr. M. McDonald, Marungi, 2/6 to Sept. 1908. Mr. N. Gillies, Boort, per Mr. Purdie, 5/- to 1910. Miss E. Brown, Nagambie, 2/6 for 1908, and 7/6 to publishing fund, Mr. H. McKinnon, Lemon Springs, 30/-, to end or 1908, for self and Messrs. J. C. McKinnon, and Allan McKinnon, Marble Bar, W. A., with 12/6 then to credit. Mr. J. Ross, Rosebrook, 3/- for 1907. Miss McLean, Armidale, 1/6, for 3 copies last issue. Mr. J. McNaugh-ton, Geelong, 1/- for 2 copies last issue. Mr. J. McLennan, Barwon Downs, 2/6 for 1909. Mr. D. McMillan, Wyche-proof, 2/6 for 1907. Mr. S Oakman, S. Charlton, 2/6 to June 1907, Mrs. Robertson, Charlton; Mr. J. S. Morris, Camp-erdown; and Mr. A. McAulay, Brunswick, 2/6 each for 1908. Mr. D. Smith, Geelong, 2/6 to June 1808. Mr. D. McKenzie, Geelong, per Mr. S, McKay, 2/6 for 1907. Mr. A. McKenzie, 5/- Collingwood, for 1908 and 9. South Austra- lia. – Mrs: G. McCoy, Woodville, 5/- to end of 1909. Mr. A. McLeod, Spalding, 5/- to 1905. New South Wales. – Per Rev. D. McInnes, 10/- for self for 4 copies for 1907, 2/6 each for Miss McDonald, Southgate, and Messrs. A. Anderson, Senr, and D. Campbell, Chatsworth, for 1907: 3/- for Mr. Ewen Kennedy, Teven Creek, and 2/6 for Mr. N. Sutherland, Harwood, for 1908; and 7/6 for Mrs. L. McKinnon, Woodford, to end of 1906. Mr. A. Anderson, Junr., Chatsworth, 2/6 for 1907. Miss McIntosh, Ulmarra, per Miss Wharrie, 2/6 to June 1908. Received from a friend £4 for different funds – £1 to Students, £1 to Synodical Expenses, £1 to Spanish Mission, and £1 to Foreign Missions. – From Mrs. R. McAskill, Clare, S. A. £1 for Bible Society, £1 for Jewish Mission, and 10/- for Foreign Mission. The late Mr. Archibald Huchinson, elder of Geelong Free Church left a property to be sold after the decease of a daughter who was to have the income of it, for the benefit equally of the Spanish Mission and the Jewish and Foreign Missions of the Free Presbyterian Church of Scotland. The money is now available, amounting to about £120.

All communications for this magazine should be addressed to Rev. John Sinclair, F. P. Manse, Geelong. ––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––

Printed and Published for Rev. J. Sinclair, Geelong, by W. A. Brown.

Vol. 6 No. 13

THE FREE CHURCH

QUARTERLY —―—–——―—–——―—–——―—–—

A MAGAZINE FOR THE

DEFENCE AND ADVOCACY OF SCRIPTURAL WORSHIP, DOCTRINE, GOVERNMENT AND DISCIPLINE.

–––––––––––––––––––––––––––––––––

(EDITED BY THE REV. JOHN SINCLAIR, GEELONG) –––––––––––––––––––––––––––––––––

M A R C H , 1 9 0 8 –––––––––––––––––––––––––––––––––

CONTENTS:– Page God and Mammon … … … … … … 819 The Unpardonable Sin … … … … … … 824 Errors not Harmless … … … … … … 831 Reformation Principles … … … … … … 834 The Fatherhood of God … … … … … 838 Free Presbyterian Intelligence – Geelong … … … … … … 839 Hamilton and Branxholme … … … … 840 Camperdown and Charlton … … … … 844 Student … … … … … … … 844 The Presbytery … … … … … … 844 Deaths … … … … … … … 844 Morphett Vale (S .A.) … … … … … 845 New South Wales … … … … … 846 Free Church of Scotland … … … … … 846 The New Presbyterian Professor's Address … … … 847 Notices … … … … … … 850

––––––––––––––––––––––– W. A. Brown, PRINTER, &c., GEELONG.

—————————————————— THE FREE CHURCH

QUARTERLY.

════════════════════════════════════════════════ VOL 6. No. 13] MARCH. 1908 [PRICE 2s. 6d: Yearly (Including Postage).

════════════════════════════════════════════════ GOD AND MAMMON.

“Ye cannot serve God and Mammon.” – LUKE 16: 13.

–––––––––––––––––– A minister in speaking to his people of the celebrated Dr. Judson made the remark, “He was a great man, a Christian hero; and he set before Christians of every rank and class a bright example of self-consecration to their master's service.” A merchant present afterwards expressed his opinion “that the remark ought to have been modified,” “For,” he said, “in the case of Dr. Judson the promotion of religion was his chief business, but my business is trade which requires the exercise of different faculties and different rules of life.” The sentiment expressed by the merchant is, I fear, the great error of the church of our age. Church members do not look at trade from the Christian, but from the worldly point of view. The notion that they may be Christians, and yet never carry their Christianity into every day life, not recognise it as a

principle in business, is a fatal mistake. It is such a mistake as a traveller once made at night, when he mistook a lamp shining on a distant hill for a brilliant star. It was not his sight, but his point of view, which deceived him. Take two church members, one of whom looks at business in the light of the temporal, and the other in the light of the eternal world, and mark the difference in their business life. The one is used up by his business, which makes him its servant; the other uses up his business, and makes it his servant for a 820 GOD AND MAMMON. worthy end; the one looks at the success of his business as the chief end for which he was created; the other looks at it as a trust whereby he may attain the end of his calling, the glory of God. The one regards the world as having been made only for business purposes; the other regards business as one of the means for blessing the world. The one is diligent in business, so that he may amass a fortune; the other is diligent in business, so that he may please Christ. The one makes a god of his business; the other serves God with his business. The difference in the business life of these two men arises from the motive with which they have engaged in it. The one has sought to do business, so as to serve both God and mammon; the other has sought to do business, so as to serve God alone. In the one there is a divided, in the other a single heart. A divided heart is a heart which God hates. It is not wonderful that the natural man should possess it. It is not wonderful that he should seek to combine the gold, the silver, the brass, the iron, and the clay. He does not discern any incongruity in serving God and mammon. He does not know that to serve God implies conflict with the other. He does not feel that the flesh and the spirit are contrary the one to the other. But it is wonderful that spiritual men should manifest it. It is wonderful that they should seek to combine services which are mutually destructive. A chemist who should try to combine an acid and an alkali would be pronounced no chemist at all. And Oh! what shall be said of spiritual men who attempt to combine services which never, never, never, can amalgamate. It was to spiritual men, to his own disciples, that the master said, “Ye cannot serve God and mammon.” Standing on the mount of Olives surrounded by a listening multitude, to whom he was preaching the greatest of his sermons, he turns to his disciples and says – “Ye cannot serve God and mammon.” But as if he felt that the truth needed reiteration, on another occasion when beset by mocking Pharisees who derided him because they were covetous, he turns again to his followers and cries – “Ye cannot serve God and mammon.” I shall

I. Here are two masters, God and mammon. How little we know of the one! How much we know of the other! God! What is God? asked one ancient of another. He took a day to consider before he answered, and then another, and another, till his baffled and bewildered mind could find no answer. What is God? Nature says something of Him. It is the majestic temple in which He is the divinity, and man the priest. He has left His footprints on the sky above us, and on the earth around us. But there we know Him only as nature's God. Providence says something of Him. When all is smiling and serene we think we can answer the question, What is God? But when households are desolated, GOD AND MAMMON. 821 when the clouds are black overhead, when the storm of adversity howls and roars around us, our reason is staggered. Then comes the gospel of Jesus Christ, and it says in a still small voice “God is love.” And we have the light of the knowledge of the glory of God in the face of Jesus Christ. Mammon. Appetite is the mammon of some. Their god is their belly. “Carnal ease is the mammon of others. “When wilt thou arise out of thy sleep?” Riches are the mammon of others. “We will buy and sell and get gain.” The praise of men is the mammon of others. It was that of the Pharisees. “They loved the praise of men.” To serve God and mammon is to adhere to both, to love both, to work for both as masters. It is not merely to make friends of the mammon of unrighteousness, for God's exclusive service. But it is to adhere to both, to love both, and to work for both, for our own sakes. Now Jesus Christ does not merely dissuade from this, by saying, You should not do so. Neither does He merely forbid us doing this, by saying, You must not do so. But in the most emphatic language He pronounces it to be an utter impossibility, when He says,Ye cannot serve God and mammon. II. Illustrate the text. The illustrations which I shall give of attempts to serve God and mammon shall be taken both from examples of natural and spiritual men. 1. Let us see how natural men have attempted to serve God and mammon. Here is one in the very forefront of the Bible – Balaam, the prophet of Pethor. He stands on a mountain overlooking the church of God, with a worldly man, a king who can advance him to high honour, at his side. The very position is significant of his character. He is in rapt attention. He sees the goodly array of Israel – the glorious tabernacle of the Lord – the magnificent pillar of cloud. His eyes are open. He has a vision of the Almighty. He is allowed a glimpse of the star of Jacob. It is one of his better moments. He is moved, affected, and the contrast with his own condition forces him to exclaim; “How goodly are

thy tents, O Jacob, and thy tabernacles, O Israel! Let me die the death of the righteous and let my last end be like his.” It is no strange thing. It is an attempt to serve God: It is Esau's sigh and Esau's cry, “Bless me, even me also, O my father.” Now see him again. He is offering sacrifices to the Lord on the high places of Baal. Oh! he is conscious of a divided spirit, and he feels that there is nothing wrong – nothing dishonouring to the one master by serving him on the high places of the other master. Oh! for one hour then of that stern prophet, to have thundered in his ears, “How long halt ye between two opinions? If the Lord be God, follow him; but if Baal, then follow him.” See him again! He is lingering in the tents of Midian to claim the wages of iniquity, though he wished to die with the righteous. Ah! he is conscious of a divided heart; but thinks that he, who 822 GOD AND MAMMON. has received such high doctrinal knowledge and such a clear vision of God, is safe, and he says, peace, peace to his soul. See him again! He who had but now, under the constraining power of God, blessed Israel, now, by infernal sagacity, suggests a course of conduct to Moab and Midian, for the seduction of that people by Midianitish women to the service of Baal-peor which might provoke God to destroy them. Ah! double-minded man, who, like the Saxon king placed in the same church an altar to God and another to the devil; or, like the Norman king painted God on one side of his shield and the devil on the other with the dread inscription – “I am ready for either; catch that catch can.” 2. Let us now see how spiritual men have attempted to serve God and mammon. Take the Paul of the 6th century, Augustine. The mercy of God has restored his soul. He has learned the proper p1ace of the creature apart from the Creator. He knows the way, the truth, the life. He is essentially separated from his former self. Yet he seeks to blend what cannot be blended, to combine what cannot be combined. He is divided between two wills; the one carnal, the other spiritual. He cannot shake off his load. His efforts to serve God are like the efforts of one who desires to awake, but sinks back overpowered by slumber. As a renewed man, with the power of a strong passion he struggles against the law in his members. His forehead, cheeks, eyes, colour, voice, proclaim the workings of his mind more than his words. Hear him cry – How long! how long! Tomorrow and tomorrow? Why not now? Why not terminate my degradation this very hour? He feels that he cannot serve two masters. He feels that he cannot combine the love of the world and the love of God. Take McCheyne. The light has dawned in his soul, yet he enjoys an occasional plunge into gaiety. Enjoys did I say? O no! he is a

spiritual man, and they are becoming a thorn in his side. The Lord is causing him to taste the wormwood of earthly cisterns, in order that. he may testify to the surpassing preciousness of the living waters. “I hope never to play cards again. Never to visit on a Sabbath evening again. I absented myself from the dance, upbraiding's ill to bear; but I must bear the cross.” McCheyne, the sainted McCheyne clung to two masters, till grace prevailed, and he knew that greater is he that is in us than he that is in the world. Take John McDonald. “Last night was at the mason ball. In the evening went to the Academy ball at Elgin.” Yet he had previously prayed “O Lord, look on me in mercy. Remove the source of my depravity, change my heart, give me a right spirit, and then at last the desert shall blossom as the rose.” He sought to retain this world, while preparing for the next. He gave one hand to God, and the other hand to mammon. He sought in the creature that which at last he only found in God. GOD AND MAMMON. 823 III. Prove it, or show that it is impossible to serve God and mammon. 1. Because these masters are divided in interest. It is possible to serve two masters who have a united interest. But it is not possible to serve two masters who are divided in interest. It is so with God and mammon. You cannot love the one without hating the other. If any man love God, the love of the world is not in him. He that loveth the world is the enemy of God. You cannot hold to both. And, if you hold to the one, you must despise the other. You cannot serve God and mammon. 2. Because they are masters of opposite and contradictory commands. Take a few examples. God says, “My son, give me thine heart.” Mammon says, “My son, give it me.” God says, “Thou shalt not live by bread alone.” Mammon says, “Eat drink, and be merry.” God says, “Arise thou that sleepest, and call upon thy God.” Mammon says, “Take a little more sleep, a little more slumber, a little more folding of the hands to sleep.” God says, “He content with such things as ye have.” Mammon says, “Get ye into the next city and abide a year, and buy and sell and get gain.” God says, “Be careful for nothing.” Mammon says, “Be careful for everything,” God says, “Defraud not.” Mamman says, “Cheat your own father, if you can make by it.” God says, “Keep my Sabbaths.” Mammon says. “Use them just as any other day.” So that you see from this sample of contradictory commands that you cannot serve God and mammon. IV. Apply it Christian father, you are more earnest in the pursuit of temporal than spiritual prosperity. You are more intent on accumulating a fortune, than on promoting the glory of God. You would rather leave to your children caskets of gold and silver, than the hope of eternal life. Well, my respect for the hoary head

will not prevent me leaving at your door this solemn notice, – Ye cannot serve God and mammon. Christian brother (and what I say to you I desire to say to my own soul). You are animated when the talk is of crops, and markets, and politics, and news. But when the theme is religion you are much duller and uninterested. You seem to prefer the company of the ungodly to that of the saints, for you are more frequently found among them. Your attendance is more regular and punctual at the social, the convivial, the political party than at the prayer meeting and the sanctuary. Christian brother, I would fain whisper in thy ear, – “Ye cannot serve God and mammon.” Young man, you are panting with far more eagerness for the praise of men, than for the praise of God. You are more intent on binding on your temples a fading wreath, than a crown that fadeth not away. You are climbing with far more 824 THE UNPARDONABLE SIN. energy a pedestal of crumbling earthly fame, than the hill Difficulty which leads to the Celestial City. Young man, I would take your hand and lead you out of the mazes of mammon's giddy dance, while I thundered in your ear – “Ye cannot serve God and mammon.” Young woman, you are a Christian female. Yet you are more intent on decorating yourself with the trappings of fashion, than with the ornament of a meek and quiet spirit which in the sight of God is of great price. You are more solicitous to obtain the admiration of the gay and the thoughtless, than the respect of the great and the good. Young woman, had I a voice like a trumpet I would deliver to your ear, what I wish may reach your heart, this solemn adjuration – “Ye cannot serve God and mammon.” Christian mother, You have given your children baptism, the ordinances of the Lord's house, the communion table, family prayer. You have given one or more hours a week to commend religion to your children. And you are now going to give them the ballroom, and the theatre, the fashionable assembly and the festive party. You are now going to give them seven times seven, or seven times twelve hours a week, to commend a life of worldliness. And you plead that it is to perfect their education, that it is to polish their manners. As if God could not perfect a young lady's education! As if God could not polish her manners! As if mammon had to finish God's workmanship! Well do it, but do it with my text ringing in your ears – “Ye cannot serve God and mammon.” Ye cannot serve God and mammon. Christ does not say, Ye cannot have God and mammon. It is not a sin to have mammon, but it is a sin to

trust in mammon. It is a sin to have mammon as a master, but it is not a sin to have mammon as a servant. Christ says, ye cannot serve God and mammon. Choose you then this day whom ye will serve. Here are two masters. The one will give you holiness and its gracious reward, eternal life. The other will give you sin and its wages, death. Choose now between the two. Both love servants of decided character. Be decided for the Lord. Say, Lord I am thy servant, I am thy servant. I will serve Thee and Thee only. Amen. J. B.

––––––––––––––––––––––– THE UNPARDONABLE SIN.

“He that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation.” – Mark 3: 29. “SIN, when it is finished, bringeth forth death.” This is the tendency and certain result of unpardoned sin. Every sin deserves death; but “some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than THE UNPARDONABLE SIN. 825 others.” And one sin is unpardonable – one sin only can never be forgiven. This solemn fact was declared by the Lord Jesus Christ. He had healed a man who had been blind, dumb, and possessed by a devil. The people who witnessed His Divine power and mercy were so immensely surprised and so favourably impressed, that they exclaimed, “Is not this the son of David?” But the Pharisees, the great enemies of the Lord Jesus, were inflamed in their envy and malice by the good effect which this miracle produced on the people. Unable to deny the fact that a supernatural power alone could cure such a case, they wickedly declared that this power was given to Christ by the prince of the devils. The Saviour condescended to reason with them by showing that this was absurd; for if Satan were to cast out Satan, he would be divided against himself, and his kingdom could not stand. He also told them that it was because He was stronger than “the strong man armed,” that Satan had to go at His command; for He cast out devils “by the Spirit of God.” And He then described to them the dreadful peril in which they were who ascribed the work of the Holy Spirit of God to the Wicked One. “He that shall blaspheme against the Holy Ghost hath never forgiveness.” For they had blasphemed against Christ which, although an exceedingly heinous sin, is pardonable; but if they should blaspheme so against the Holy Spirit they would never be forgiven. In treating of this very solemn and very difficult subject – so solemn that

it has occasioned great fear to tender consciences; and so difficult that various opinions are held regarding it, let us humbly and seriously consider, I. What this sin is; and, II. What is said of it that is not said of any other sin. I. What this sin is. And in order that this may be more clearly perceived, observe, first, what it is not. 1. It is not merely resisting the influences of the Holy Spirit. For who has not done this by nature? And if this were so, who would be saved? Every sinner resists, even when it is hard for him to “kick against, the goads,” as the Lord said to Saul of Tarsus. But in the case of those whom the Lord determines to save, their resistance is overcome by His invincible grace. The true Christian is grieved that he stifled convictions, and acted as if he would repel the gracious advances of his loving Lord, which he would have done too, if they had not been those of Him who is “mighty to save,” and makes His people willing in the day of His power. Although on the day of Pentecost the apostle Peter addresses among others, those who attributed the effects of the outpouring of the Spirit to new wine, yet he urged repentance. And afterward when charging his hearers with having “denied the holy one and the just,” he said to them, “Repent ye therefore, and be converted, that your sins may be blotted out.” 2. It is not making a false profession of religion; The foolish virgins do 826 THE UNPARDONABLE SIN. not represent those who commit this sin against the Holy Spirit; for although they had no oil, they asked for it, and went to buy it. But those who commit it seek oil no more. Simon Magus made an open profession of faith in Jesus Christ; but was without grace. Ambitious, covetous and ignorant, he offered the apostle Peter money that he might by laying on of his hands give the Holy Spirit. Yet he was not treated as if his case were hopeless. The apostle Peter said to him, “Repent therefore of this thy wickedness, and pray God if perhaps the thought of thine heart may be forgiven thee.” 3. It is not merely presumption. Many have sinned against much light and love, and have been forgiven. David sinned grievously notwithstanding his favoured position, his great attainments, and his knowledge, and “gave occasion to the enemies of the Lord to blaspheme,” and yet he was restored. Peter denied that he knew his Lord even with oaths and curses, after he had self-confidently declared it to be impossible for him to do so, and yet the Lord had revealed to him what flesh and blood cannot reveal before that. But after Christ looked on him he wept abundantly, as the unpardonable sinner does not; and was sent to preach the Lord Jesus first both to the Jews and to the Gentiles. 4. It is not merely malice. Saul of Tarsus was “a blasphemer, a persecutor,

and injurious,” before his conversion. He had “breathed out threatenings and slaughter against the disciples of the Lord;” yea, he confessed that he was “exceedingly mad against them, persecuted them unto strange cities,” and “compelled them to blaspheme;” and yet how eminent a saint and an apostle did he by the grace of God, become! 5. It is not scandalous behaviour, A person may openly break all the ten commandments without committing this sin. Manasseh was an idolater, a dealer with familiar spirits, a murderer, even sacrificed his children to idols, and wrought more abominations, and caused others to do so also, than the immoral heathen around him; and yet he became deeply penitent and was pardoned abundantly by the Lord our God, who showed thus what He can do. To the Corinthians Paul wrote: “Neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.” And showing that such as these were turned from these great evils and forgiven, he says, “And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.” And, 6. It is not final impenitence. That is to say, although the sin against the Holy Spirit involves final or changeless impenitence, many who never repent have not committed this sin. Some do hold that every one lost, who has rejected the Gos- THE UNPARDONABLE SIN. 827 pel has committed it; and therefore that it is the last resistance of the Holy Spirit's motions. It is true that a sinner may be left to the hardening influences of his own heart, by God, in spiritual judgment, for of Ephraim the Lord said, “Ephraim is joined to his idols: let him alone.” But the theory that the sin against the Holy Ghost is the final rejection of His influences does not accord with the Saviour's words. It is not the repetition of a former sin against Him which constitutes this sin. The unpardonable sin must be something done by the sinner which he never did before – a sin that has features of its own, such as no other sin has, and which when once committed is beyond forgiveness. We cannot receive the idea that all who finally reject the Gospel have committed this sin; for many may be lost who had the privileges of the Gospel, and religious convictions also, but who did not blaspheme against the Holy Spirit. Secondly, The question is, What is this sin? Some suppose that those Pharisees were guilty of it who said that Christ cast out devils by Beelzebub, seeing that the evangelist Mark adds after the words of our text, “Because they said. He hath an unclean spirit.” But this does not necessarily mean that. The

evangelist rather by this observation draws the attention of the reader to the blasphemous words against Christ which lead to His solemn admonition regarding this dreadful sin. And there is this distinction made between the sin which they had committed against the Son of Man, and the sin they were evidently warned against, that whereas the former could be forgiven the latter could not, The Saviour did not declare that the Pharisees had committed this unpardonable sin. His words imply that they had not yet gone so far; for He says, “He that shall blaspheme against the Holy Ghost hath never forgiveness.” They had blasphemed Him who had given evidence of being the Son of God. They maliciously sinned against the light which He gave them. But they knew not that Christ cast out devils by the Spirit or God. They were, however, perilously near to blaspheming the Holy Spirit. And if, when the Lord Jesus should pour out His Spirit, they should treat that blessed Agent as they had treated Him, they would be guilty of sin that would ever remain on them. It follows that this sin can only be committed by those who have some acquaintance with the Gospel. They who have never heard of it, or who have not the Scriptures cannot commit it. Nor can any true child of God. The sin is more than that of great presumption. It is manifested in active enmity to the agency and operations of the Holy Spirit by any one who has believed it to be the Gospel in such a way as to receive it outwardly, and with impressions; and perhaps with much demonstration, yet not savingly; or who has had clear evidences, which he wilfully and maliciously opposes, of the truth which it is the office and work 828 THE UNPARDONABLE SIN.

of the Holy Spirit to teach and apply. The Holy Spirit is “the Spirit of Truth.” But men who opposed the truth have been brought by Him under its hallowing influence. Therefore this sin must be worse still than that. Not only is it hostility to the truth; but to the truth known in a sense. The unpardonable sinner may have “received the Word with joy;” and without root endure for a while. He has been convinced that it is the truth. He may have even preached it to others. He has professed it, it may be, with much show of feeling. He may appear to have “understood it, and be able to expound it correctly. He may profess to be sound doctrinally on the atonement of Christ, and on the work of the Holy Spirit. But he renounces all this. Yet some people of God have been caught in a snare for a time, have back slidden, and been restored. “Return, ye backsliding children, and I will heal your back slidings,” said the Lord to Israel, but the unpardonable professor has not deserted the truth, or the Lord, under a violent temptation temporarily, but wilfully, and continuously. He knew the Gospel, by accepted evidence, to be from God, and yet now condemns it as a lie. Satan knew who Jesus Christ was, although in his temptation he said to Him “If Thou be the Son of God,” The apostate of whom we speak betrays his hatred to the truth which he once professed

to believe. He joins malice with repudiation of it. This causes him to speak hardly and bitterly against the truth, and the Persons of the Godhead. Far more virulently does he oppose sacred things and Persons than any who never knew the truth. He speaks with the knowledge of a former impression of its worth, the evil of sin, the excellency of the Saviour, and the Divine Authorship of the Holy Scriptures. But with an unfeeling and as with an unrestrained licence he casts off all his previous profession and impressions, and becomes an open enemy of the cross of Christ, which he positively hates. This sin, then, is a wilful and a malicious apostacy from the glorious Gospel of the Son of God, which the Holy Spirit reveals to the saved. But, it may be said, many who opposed the Gospel wilfully and maliciously have been saved. True: yet these did it not with knowledge that it was the truth, or against light previously possessed. Some know the truth both in the head and in the heart: these never blaspheme the Holy Ghost. Nor do they, who neither know the truth in the head for in the heart. But they are in danger of doing this who have the truth in the head only. And this sin is a malicious rejection of, or opposition to, known truth. For instance, Saul of Tarsus was a malicious sinner before his conversion; but what he did against the truth was, as he said afterward, “ignorantly in unbelief.” Peter, the apostle, had knowledge, though he denied the Lord, but he did not do so maliciously but in a time of infirmity through fear. The sin may be committed in thought. The guilty one may keep to himself his heart's enmity to the work of the Spirit of Truth, and to his office as the Revealer of the Lord Jesus Christ to the souls of men. He may scarcely ever speak of religion. But his silence may mean a stubborn contempt of the Spirit's agency; his countenance may betray it; and his conduct may support his hardened reticence. “Out of the heart proceed THE UNPARDONABLE SIN. 829

evil thoughts – blasphemies.” But the sin may be also expressed in words. The evangelist Matthew says, “Whosoever speaketh against the Holy Ghost, it shall not be forgiven him.” This is a detraction of, or slandering, the Holy Spirit, after conviction that He is the Holy Spirit, or evidences of it made known. How dreadful the guilt of attributing His operations to Satanic agency, or to a morbid imagination, or superstition! And the sinner's acts may intimate it. For he has “forsaken the right way, and has gone astray.” He “rebels against the light.” Often a professor who has had convictions which led to an apparently zealous religiousness has become a most unscrupulous opponent of the faith; when, like the hearer of the emotional but not truly penitent character described in the parable of the sower, in time of temptation he falls away. He “crucifies the Son of God afresh, and puts Him to an open shame.” He becomes again entangled in the pollutions of the world. (2 Peter 2: 20). II. Notice what is said of the sin against the Holy Ghost that is not said of any other sin. – He who commits it “hath never forgiveness, but is in danger of eternal damnation;” or as also it is rendered, “shall be under an eternal sin.” This is not owing to any want in the mercy or power of God; nor in the merits of the blood and righteousness of Christ. For the Lord saith, “All sins shall be forgiven unto the sons of men, and blasphemies

wherewith soever they shall blaspheme” – that is, all these are pardonable, Nor can it be, it is needless to say, that sin is more displeasing to the Holy Spirit than it is to the Saviour. For all the Persons of the blessed Trinity are equally and infinitely holy. Yet it is to be remembered that sin against the Holy Spirit is specially wicked, because of His office and work. He is “the Spirit of holiness;” for His work is to sanctify. Therefore to “quench the Spirit,” and wilfully, deliberately and maliciously to reproach Him, must be most heinous. If, after all the evidences shown by the Spirit of the Person and the work of Christ, men despise not merely the redemption of the Lord Jesus, but also the very Agent, whose work it is to show the things of Christ, and blaspheme Him in the very light of the powerful displays of His grace, need we wonder if such sinners be never forgiven? For this is not merely to wrap round them every possible covering to keep out the light from them, but an enmity against the Enlightener also. And this sin blinds the eyes of the mind, hardens the heart, sears the conscience, and petrifies the sinner: so he becomes an inveterate foe of the Gospel of the grace of God. How hopeless is the case of one who after being awakened to a sense of sin, to the need of a Saviour, to an acknowledgment that Christ is the Saviour, with some tender impressions, declares the Gospel to be foolishness, and ridicules the Holy Spirit who makes it the power of God unto salvation to every one that believeth? Not only does he reject the only remedy for the leprosy of sin, the atoning work of the Lord Jesus; but also does despite to the Holy Agent who alone can apply that remedy. He is like a patient who not only scornfully throws away an only medicine that is curative of his disease, but also derides the physician, and orders him to go away. “There is a sin unto death: I do not say that he shall pray for it,” saith the apostle John. Peter did not pray for, or tell Ananias and Sapphira to pray for, pardon, when they “lied to the Holy Ghost.” He charged them with their sin, and they died. The apostle Paul saith, “If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' law died without mercy under two or three witnesses; of how much sorer punishment, suppose ye, shall he be thought 830 THE UNPARDONABLE SIN.

worthy, who hath trodden under under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?” (Heb. 10: 26-29.) And the apostle Peter saith, “If after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. (2 Peter 2: 20, 21). In concluding this subject, we may use it, – 1. For doctrine. It implies the personality of the Holy Spirit. The Lord Jesus taught undoubtedly this in the text. He must be a distinct Person against whom blasphemy is the only unpardonable sin. The doctrine also is implied, that regeneration cannot be effected a second time in the same person. Arminians teach that a child of God may utterly apostatize, so as to lose all grace, and be lost for ever; or may become a Child of God again, and again fall away and be saved. But the apostle, in Heb. 6: 4-6, saith, “It is impossible for those who were once enlightened, and have tasted of the

heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put Him to an open shame.” The Redeemer saith of His sheep, that “they shall never perish.” But suppose that any regenerated person should fall – not merely fall, but “fall away,” there could be no recovery. The shallow religion which some people put on one day and put off the next is not regeneration. But the vital godliness produced by the agency of the Holy Spirit is too great a work to be demolished. But supposing that it could, there cannot be any more hope of its repetition than of the repetition of Christ's sacrifice on the cross for those who “crucify Him afresh.” – See also the quotation from Heb. 10: 26 given in a previous paragraph. 2. For warning. – “Quench not the Spirit.” Resist not, but yield to His motions. Adore His Person. Acknowledge His work. Use His methods. Remember the Lord's words, so needed by the Church in our day. “Not by might, not by power, but by My Spirit, saith the Lord of Hosts.” Watch against irreverence – against trifling with sacred things, or thinking lightly of Scriptural teaching; against stifling convictions; and against acting contrary to light and obligations. And be not caught in the meshes of spiritualism, by which formerly instructed and hopeful professors of the Gospel have been lured from orthodoxy, and have been led to deride the gracious agency of the Holy Spirit. Dally not with any theory which involves the disparagement of this holy Agent. You do not know at what a fast pace you may be driven toward committing the great sin that “hath never forgiveness.” And, 3. For comfort. – Some gracious persons under the hiding of God's face have suffered by the fear that perhaps they had committed this sin. But holy fear – a tender dread of sin, with a real desire for a consciousness of the indwelling of the Holy Spirit, surely proves that it has not been committed. For when it has been, there is no grievous solicitude like this. Some in spiritual declension have also had this fear. But a backslider in deep penitence has prayed, “Take not Thy Holy Spirit from me. Restore unto me the joy of Thy salvation.” He to whom sin is grievous should remember that “the sacrifices of God are a broken spirit: a broken and a contrite heart, O God, Thou wilt not despise.” And He who “healeth the broken in heart” saith, “Blessed are they that mourn; for they shall be comforted.” J. S. ERRORS NOT HARMLESS. 831

ERRORS NOT HARMLESS. –––––––––––––––––––

(From “The claims of the Truth,” by Count Agénor De Gasparin.) It is alleged that. “It is not denying the truth to shut our eyes to harmless errors.” Harmless errors are near relations to unedifying doctrines. Both of them belong to those loose theories which undermine the claims of the truth. If we refuse to yield to that which is absolute, we must be guided by that which is fluctuating. We must hold either by the binding commands of God, or by the capricious will of man. We must either acknowledge the authority of the whole Bible, or make a selection among the duties enjoined. And the choice is always made in pursuance of the same principle, or nearly so. Christians – and we speak only of them – would not reject any declaration whatever of the Scripture, unless they believed that they held fast what is essential. Now, morality and the fundamental doctrines are regarded as essential, while everything that does not seem to be for edification, and whatever can be set aside without any further danger than the giving rise to a few harmless errors, is regarded as

secondary. Let us begin by acknowledging the difference between the fundamental truth and those truths which are secondary. This difference is founded upon reason; for it alone explains the community of faith and salvation, which unites men whose convictions are identical upon one point, but differently shaded upon all others, and who are called Christians. It is Scriptural; for essential unity and secondary diversities appear from the first in the bosom of the apostolic church, and the Holy Spirit is himself careful to speak of the foundation. Yes, “he that believeth on the Son hath everlasting life.” Yes, we may say with Paul, “I determined not to know anything, save Jesus Christ and Him crucified.” But shall we conclude, because there is only one fundamental truth, that all the others revealed to us are unimportant? And because only one error is necessarily fatal, that there may be harmless ones? Far from admitting so unwarranted a conclusion, we maintain that no revealed truth is without serious importance – that no error is harmless. Nothing could be more revolting or more incompatible with the feelings with which God should be regarded by us, than to suppose that He would reveal to men truths in themselves indifferent, the reception or rejection of which would be attended by nearly the same results. God, who has not given a single verse in the Bible to satisfy our curiosity, has not left a single verse in the Bible to satisfy our curiosity, has not left a single verse at the mercy of our caprice, or of our scorn, however spiritual we may think it. Before treating any doctrine, as that regarding the church, for example, is often treated – before declaring that we neglect them because they are not essential, that we will study them afterwards, that we will take them into account when circumstances take a more favourable turn, – it behoves us to prove that there is something superfluous in the Bible. This is not proved; it is not even affirmed; and yet how many Christians go on repeating, “My salvation is founded upon faith in Jesus Christ, not upon a knowledge of questions about the church; therefore I will let church questions alone, and attach myself to Jesus Christ!” This conclusion is not remarkable for its logical accuracy. It is as much as saying, “I believe in Jesus Christ; therefore I make a selection amongst His commands, and reserve to myself the right of rejecting them, or of delaying obedience to them if they seem unimportant 832 ERRORS NOT HARMLESS. or unseasonable to me.” No one is at liberty to say, “I love Christians; but I trouble myself little about what may become of that visible Church, made up of particular churches, and founded by the apostles. It gives me little concern whether it be a society of brethren whose succession is kept up by individual profession, or a worldly society whose ranks are recruited by birth – whether it be the pillar and ground of the truth, or a glaring disavowal of the truth – whether it be a means of drawing sinners to Christ, or of keeping them away from Him – a cause of edification or of scandal.” No one is at liberty even to say, “Provided you belong to Christ, it matters not though you be a Baptist, a Paedobaptist, a Plymouthist, a Quaker, &c,; for with equal right it might be added, “It matters not though you be a Papist, provided you belong to Christ.” Let us mistrust the principle which would make us more tolerant than the Bible, and more

liberal than the Holy Spirit. Nothing, absolutely nothing, that the Holy Spirit has revealed is indifferent. It is not a matter of indifference what conclusion we come to on the question of baptism. Neither is it indifferent whether elders be appointed or not, nor whether the sacraments be maintained or abolished. It is not indifferent whether we receive or reject the mystery of iniquity called Popery. That there may be Christians in each of the various evangelical denominations, and even in the most corrupt churches, we most gladly admit, and thank God for it. That there are harmless errors in regard to the Church, we pointedly deny. Alas! experience denies it yet more loudly than we. If it shows us that there may be brethren in sects which are condemned by the Scripture, in the midst of the churches of the multitude, and even in the bosom of the Romish Church, it shows us at the same time how far secondary errors bring discredit on the fundamental truth – how far it deprives it of its power for edification and propagation and how much it reduces the number of souls converted by it. It is painful to hear with what cool indifference some speak, not of the legitimate differences of organization, which distinguish local churches, but of differences based upon the most serious doctrinal disagreements. These churches, it is said, are divisions of the great fold! Each presents the truth, which is eternal, under a different aspect. Their errors are useful, and it would be a pity that the distinctions between them should be lost in the complete unity of the faith! Besides, we are not speaking of errors which shake the foundation, but of secondary and harmless errors. It is right that there should be Lutherans and Calvinists; churches founded upon episcopal succession, and churches which reject even all ecclesiastical office; churches which believe in the magic operation of the sacraments, and churches in which Baptism and the Lord's Supper hold no place! Well, we shall here repeat what we have already admitted on the subject of the Church. It is true, that we can conceive that souls may be drawn to the Lord in the midst of these errors, enormous as they are. They love Him, they believe on Him, they look to the cross, where the blood of Christ blots out their sins; and that is enough. Their dangerous and too often fatal effects are innumerable. Take any one of them – for example, the denial of the plenary inspiration of Scripture, or the denial of the existence of the devil – and try to conceive the evils of which they have been productive! If the whole of the Scripture be not inspired, I have the a right to set aside some of its declarations. And if they ERRORS NOT HARMLESS. 833

be not received as genuine, then I must understand those passages which speak of the adversary going about as a roaring lion, of wicked spirits in the air, and of the necessity of resisting the devil that he may flee from us, as mere figures of speech. Nothing could be more fearful, and at the same time more instructive, than a complete list of the results produced by a single harmless error. Choose the one you think best deserving of this title, and you will tremble when you discover its exhaustless fecundity; one error begets another, which in its turn begets others, and so the accursed family goes on propagating itself, multiplying through centuries; it is to be found everywhere, corrupting everything, murdering souls. When the glorification of celibacy makes its appearance in the Church, resting on the personal preference of an apostle, and the neglect of the repeated protestations by which he distinguishes his own fallible

opinion from the infallible revelation of God, immediately a subtle infection diffuses itself, which attacks successively the different members; and weakens the whole body; convents are instituted, and from them issue thousands of new errors which could only be hatched in hothouses, and could never have been produced in the natural open air of the family. There are, therefore, no harmless errors. But admitting that there were, it would not be the less necessary to reject the theory of harmless errors. This is an important point, and one to which we must return, though we have already said a few words about it. Yes, though certain errors were harmless, the theory would not be so. The theory (excuse an expression which may seem to be exaggerated, but which is no more than just) is Rationalistic. We fall into Rationalism when we submit any part whatever, were it the merest iota, of revealed truth to the control of our reason. Secondary truths are parts of the truth of God, as much as the truth which God himself proclaims to be fundamental. Consequently the theory of secondary truths, which is strictly accordant with the Bible, is very different from the theory of harmless errors, which is directly opposed to it. No revealed truth, however secondary it may be, is at our disposal. Every revealed truth, however secondary it may be has equal claims, absolute claims, upon us. Thus, those are not the only Rationalists who say of the Bible in general, “I take what is reasonable, and I let alone the rest.” Those also are rationalists who say, “Let us attend in the first place to what is for edification! We will reserve for a more favourable opportunity what seems less conducive to spirituality.” Those also are Rationalists who say; “Let us pass by secondary truths, and treat harmless errors with tenderness. God has spoken – but I do not trouble myself much about that – I preach Christ, and count it my glory to disregard a part of His commandments.” We are all Rationalists when we say, “There are verses in the Bible which are too directly opposed to our inmost feelings, which impose upon us duties. too burdensome, or which establish doctrines that are altogether unreasonable. Let us not stop to consider – let us not seek to discover their meaning; the faith of the Gospel is rich enough without them, and our salvation does not depend on such trifles!”

–––––––––––––––––––––– If sin had not entered, justice would not have punished, and mercy would not have had anything to pardon. Hence some of the attributes of God would never have been manifest – J. Jenner. 834 REFORMATION PRINCIPLES.

REFORMATION PRINCIPLES. –––––––––––––––––––

THE PRINCIPLE REGULATING WORSHIP. What in the Church is not of Divine Right, is necessarily and certainly of the devil. – Martin Luther. The things which have not their authority of the Scriptures, may as easily be despised as allowed. – Jerome of Prague. All Popish things for the most part are man's inventions; whereas they ought to have

the Scripture for the only rule of faith . . . . For what cause did the prophets rebuke the people so much, as for their false worshipping of God after their own minds, and not after God's Word. – Latimer. Such have been the corrupt inclinations of man ever superstitiously given to make new honouring of God of his own head, and then to have more affection and devotion to keep that than to search out God's holy commandments, and to keep them. But a small number of them knew, or, at the least, would know, and durst affirm, the truth to separate or sever God's commandments from the commands of men. Whereupon did grow such error, superstition, idolatry, and vain religion. – Cranmer. We must not adopt a device which seems fit to ourselves, but look to the injunction of Him who alone is entitled to prescribe. Therefore, if we would have Him to approve our worship, this rule must be carefully observed. For there is a twofold reason why the Lord, in condemning and prohibiting all fictitious worship, requires us to give obedience only to His own voice. First, it tends greatly to establish His authority that we do not follow our own pleasures, but depend entirely on His own sovereignty; and, secondly, such is our folly that when we are left at liberty, all we are able to do is to go astray. And then when once we have turned aside from the right path, there is no end to our wanderings until we get buried in a multitude of superstitions. I know how difficult it is to persuade the world that God disapproves of all modes of worship not expressly sanctioned by His Word. The opposite persuasion which cleaves to them being seated, as it were, in their very bones and marrow, is that, whatever they do has in itself a sufficient sanction, provided it exhibits some kind of zeal for the honour of God. Men pay no regard to what God has commanded or what he approves, but assume to themselves a license of devising modes of worship, and afterwards obtruding them upon Him as a substitute for obedience. It ought to be sufficient for the rejection of any mode of worship that it is not sanctioned by the command of God . . . . The offspring of our own brain delights us, and besides, as Paul admits, this fictitious worship presents some show of wisdom. Then, as it has for the most part, an external splendour which pleases the eye, it is more agreeable to our carnal nature than that which alone God requires and approves, but which is less ostentatious. We are not in this matter to stand by our own or by other men's judgments. For we maintain what the sacred oracle declares, that obedience is more excellent than any sacrifice. – John Calvin. I would ask if Jesus Christ be not King and Head of His Kirk? That will no man deny. If He be King, then must He do the office of a King, which is not only to guide, rule, and defend His subjects, but also to make and establish laws, which laws only are His subjects bound to obey, and not the laws of a foreign prince. Then it becometh the Kirk of Jesus Christ to REFORMATION PRINCIPLES. 835

admit what He speaketh – to receive and embrace His laws; and when He maketh end of speaking or lawgiving, then to rest . . . . All worship, honouring, or service invented by the brain of man in the religion of God without His express commandment, is idolatry . . . . We may not think us so free or so wise that we may do unto God and unto His honour what we think expedient . . . . Vain religion and idolatry I call whatsoever is done in God's service or honour without the express commandment of His own Word . . . . Not that which seemeth good in thy eyes shalt thou do to the Lord

thy God, but that which the Lord thy God hath commanded thee; add nothing unto it, diminish nothing from it. – John Knox. That man would make himself the rule of God is evidenced in mixing rules for the worship of God with those which have been ordered by Him. In all ages men have been forward to disfigure God's models and dress up a brat of their own; as though God had been defective in providing for His own honour in His institutions, without the assistance of His creatures. It is natural by corruption for man to worship God in a human way, and not in a divine. Is not this to impose laws upon God, to esteem ourselves wiser than He, to think Him negligent of His own service, and that our feeble brains can find out ways to accommodate His honour better than Himself hath done? . . . By this the wisdom of God is affronted and invaded, as though He had not been wise enough to provide for His own honour, and model His own service, but stood in need of our directions, and the caprichios of our brains. As though God had not understanding enough to prescribe the form of His own worship; and not wisdom enough to support it without the crutches of human prudence. Human prudence is too low to parallel divine wisdom; it is an incompetent judge of what is fit for an infinite Majesty. As though what is grateful and comely to a depraved reason were as beautiful to an unspotted and infinite mind. In all things of this nature, whatsoever voluntary humility and respect to God they may be disguised with, there is a swelling of the fleshy mind against the infinite understanding, which the Apostle nauseates. Such mixtures have not been blest by God, as God never prospered the mixture of several kinds of creatures to form and multiply a new species, as being a dissatisfaction with His wisdom as Creator . . . . The Sovereignty of God is contemned in making additions to the laws of God. When God had by His sovereign order framed a religion for the heart, men are ready to usurp an authority to frame one for the sense, to dress the ordinances of God in new and gaudy habits, to take the eye by a vain pomp. Though in this they do not seem to climb up above God, yet they set themselves in the throne of God, envy Him an absolute monarchy, would be sharers with Him in His legislative power, and grasp one end of His sceptre in their own hands. They do not pretend to take the crown from God's head, but discover a bold ambition to shuffle their hairy scalps under it, and wear part of it upon their own, that they may rule with Him, not under Him, and would be joint lords of His manor with Him. – Stephen Charnock. When controversy then happeneth for the right understanding of any place or sentence in Scripture, or for the reformation of any abuse within the Church of God, we ought not so much to look what men before us have said or done, as into that which the Holy Ghost uniformly speaketh within the body of the Scriptures, and into that which Jesus Christ Himself did and commanded to be done. – Confession of Faith, 1560. 836 REFORMATION PRINCIPLES.

We affirm that to be contrary doctrine to the Word that man has invented and imposed on the consciences of men, by laws, councils, and constitutions, without the express command of God's Word . . . . All ceremonies and rites invented by men should be abolished, and the simple Word followed in all points. Idolatry is all kinds of worshipping of God not contained in the Word, as the mass, invocation of saints, adoration of images, and all other such things invented by man. – First Book of Discipline.

Under the Second Commandment: – Q. What thing is forbidden here in general? A. All corrupting of God's service by the inventions of men. Q. What thing is ordered here? A. That we worship God according to His Word. Q. What kind of service craveth He of us? A. Both inward and outward service. Q. May we not serve him externally as we please? A. No; for that kind of service is cursed idolatry. – Craig's Catechism, 1561.

Now, therefore to your honours is our exhortation that ye would endeavour with all simpleness of heart, love, and zeal to advance the building of the House of God, reserving always to the Lord's own hands that glory which He will communicate neither to man or angel, viz, to prescribe from His holy mountain a brief pattern according to which His own tabernacle should be formed, remembering always that there is no absolute and undoubted authority in this world except the sovereign authority of Christ the King, to whom it belongeth as properly to rule the Kirk according to the good pleasure of His own will, as it belongeth to Him to save His Kirk by the merit of His sufferings. All other authority is so entrenched within the marches of divine commandment that the least overpassing of the bounds set by God Himself, bringeth men under the fearful expectation of temporal and eternal judgments . . . . God forbid that ye should now leave off and fall away from your former reverence born to Christ, in presuming to lead Him whom the Father hath appointed to be a leader to you. And far less to trail the holy ordinances of Christ by the cords of your authority at the heels of the ordinances of men. (Before the Scottish Parliament, 1606.) We would most humbly and earnestly beseech all such (ministers and others) to consider first that the Kingdom of Jesus Christ, the office-bearers thereof, and laws thereof, neither should nor can suffer any derogation, addition, diminution, or alteration, besides the prescript of His Holy Word, by any inventions or doings of men, civil or ecclesiastical. – (Stevenson's History of the State and Church of Scotland, pp. 216-221.) – Andrew Melville.

The rule of building the House of God and of the reformation of religion is the same and perpetual: the commandment of God, and not the commandment of man, one or more, whether they be civil or ecclesiastical persons. It is their part to provide according to their places and callings, to command and direct that the commandment of God be obeyed . . . . When Jeroboam putteth his own commandment in place of the commandment of God, when Ahaz setteth up the star of Damascus beside or in place of God's altar, when the Kings of Judah and Israel did worship God, or did command the people to worship God otherwise than God had commanded, wrath was upon the kingdom of the king and his sons . . . . We have cause to lament that through the working of corrupt churchmen so many things concerning the house and worship of God should have been pressed upon the people of God, without or against His commandment. – (From Sermon before the House of Commons, 27th Dec., 1643.) – Alexander Henderson. REFORMATION PRINCIPLES. 837

The acceptable way of worshipping the true God is instituted by Himself, and so limited by His own revealed will that He may not be worshipped according to the imaginations and devices of men, or any other way not prescribed in the Holy Scripture. – Confession of Faith. The

second Commandment requireth the receiving, observing, and keeping pure and entire all such religious worship and ordinances as God hath appointed in His Word; and forbids the worshipping of God by images or any other way not anointed in His Word – Shorter Catechism. The sins forbidden in the Second Commandment are all devising, counselling, commanding, using, or any wide approving any religious worship not instituted by God Himself . . . . corrupting the worship of God, adding to it, or taking from it, whether invented and taken up of ourselves or received by tradition from others, though under the title of antiquity, custom, devotion, good intent, or any other pretence whatsoever. – Larger Catechism. – Westminster Assembly. And considering also that such innovations are dangerous to this Church, and manifestly contrary to our known principle, which is, that nothing is to be admitted in the worship of God but what is prescribed in the Holy Scriptures . . . . Therefore the General Assembly, moved with zeal for the glory of God, and the purity and uniformity of His worship, doth hereby discharge the practice of all such innovations in divine worship within this Church, and does require and obtest all the ministers of this Church to represent to their people the evil thereof, and seriously to exhort them to beware of them, and to deal with all such as do practise the same in order to their recovery and reformation. – Act XV . 1707, Against Innovations. We, in the same manner, celebrate the goodness of God, who carried our Reformation to such a high pitch of perfection with respect to our government and worship, and delivered them from all that vain pomp which darkened the glory of the Gospel service, and the whole of these superstitions and insignificant inventions of an imaginary decency and order which sullied the divine beauty and lustre of that noble simplicity that distinguished the devotions of apostolical times. And our Church glories in the primitive plainness of her worship more than in all the foreign ornaments borrowed from this world, though these appear indeed incomparably more charming to earthly minds. – Professor Dunlop, 1717. The master of superstition is the people, and in all superstition wise men follow fools, and arguments are fitted to prosper in a reversed order. The causes of superstition are – pleasing and sensual rites and ceremonies, excess of outward and Pharisaical holiness; over great reverence of traditions, which cannot but load the Church; the stratagems of prelates for their own ambition; the following too much of good intentions, which openeth the gate to conceits and novelties; the taking an aim at divine matters by human, which cannot but breed mixture of imaginations. – Lord Bacon. Of the views generally held by the Reformers on the reorganisation of the Church, there are two which have always been very offensive to men of a loose and latitudinarian tendency – the unlawfulness of introducing into the worship of God anything which is not positively warranted by Scripture, and the permanent binding obligation of a particular form of Church Government . . . . “A show of wisdom in will-worship” – a most exact description of the rites and ceremonies which the Church has introduced in the exercise of its fancied power. They are “will-worship” as being invented and devised by men themselves, without any warrant or sanction from God; and they have a “show of wisdom,” as some of them were originally introduced from an honest though mistaken intention to promote the right and acceptable worship of God; and all of them are professedly directed to that object . . . . if God has plainly enough intimated in His Word that it is His will that rites and ceremonies should not be introduced into the 838 THE FATHERHOOD OF GOD.

worship and government of the church, unless they have the positive sanction of the

Scriptures, then this implies that everything which is not sanctioned by Scripture is thereby proved to be, ipso facto, contrary to Scripture; – Principal Cunningham. We have many passages in Scripture to sanction and enforce the great principle, not only that we must not violate the direct commands of God in our service, but must not presume to offer Him unauthorised worship, and which “He hath not required at our hand.” The reasons are clear. He is too exalted and majestic for sinful mortals to take such matters into their own hand, and to serve Him with their own inventions. If He has revealed Himself at all to ignorant and guilty men, surely it is reasonable to think He would reveal how He should be approached and served. If He has done so, and provided all the means, it is the height of presumption in human beings either to add to or take from what He has appointed . . . . What is the history of the whole gorgeous and burdensome, and even puerile, ceremonial and ritual of Rome, now being copied and imitated in the Church of England? Not the history of things positively forbidden by the Bible in so many words, but the history of things which are “not prescribed in Holy Scripture.” – The Late Professor Gibson, D.D.

(To be continued) ––––––––––––––––––––

THE FATHERHOOD OF GOD. –––––––––––

There is much loose thinking and unscriptural writing in various quarters regarding the Fatherhood of God. It is of great importance to have clear idea on the subject based on the Divine Word: and I do not know any more lucid exposition than is afforded by the following brief extract from Fisher's Shorter Catechism Explained (edition 1829, page 431): – “Question 6. In what respect is God called a Father with reference to men? “Answer. He is called a Father with reference to them, either in respect of creation, external covenant relation, or the grace of adoption. “Question 7. To whom is He a Father in respect of creation? “Answer. In this respect He is a Father to all mankind in general.(Mal. 2: 10). “Question 8. To whom is He a Father in respect of external covenant relation? “Answer. To all the members of the visible Church, or such as profess the true religion, and their children (2 Cor. 6: 18). “Question 9. To whom is He a Father in respect of the grace of adoption? “Answer. To believers only, or such as are the children of God by faith in Jesus Christ. (Gal. 3: 26). “Question 10 May not everyone who hears the Gospel warrantably cry unto God, 'My Father,' according to Jer. 3: 4? “Answer. No doubt, but it is their duty to do so upon the call and command of God. But none will actually do it in faith but they into whose hearts 'God hath sent forth the spirit of His Son.' (Gal. 4: 6)” True Bible doctrine is thus placed before us; but by many the Divine Fatherhood is so dwelt upon and expounded as to eliminate His attributes of unchangeable righteousness and inflexible justice. All the world has become guilty before God. “By one man sin entered into the world, and death by sin; and so death passed upon all men; for that all have sinned.” By FREE PRESBYTERIAN INTELLIGENCE. 839

nature all of us are the children of wrath; but the Eternal Father's heart has found an outgate, and cries, “Deliver from going down to the pit; I have found a ransom.”

“A God all mercy is a God unjust.” “Mercy,” said William Arnott, “mercy apart from righteousness, I do not say could not be satisfactory, for it could not even be. Mercy that should override justice would overthrow mercy too. It is because of its foundation in righteousness that we can sing of mercy. The substitute has borne our sin. Justice is satisfied, and mercy has free course (Rom. 3: 24-26). In Him mercy and justice meet. Christ is the unspeakable gift; God is love. Christ was sacrificed for sin: God is righteous. Now His mercy has found a way to flow on the guilty. The design and effect of the sacrifice of Christ is, that God maybe just, and the justifier of him who believeth in Jesus. “We do not reach our hope by a process of reasoning. It is by revelation; and that, too, by the revelation of a fact, and it may become ours in a moment. A Divine Substitute has taken our place to bear sin; and we are invited to enter on His right, and become God's dear children.” “No man,” said our Blessed Redeemer, “cometh unto the Father, but by me.” Only through Him, then, is there access unto the Father; and only as we approach the eternal throne looking unto the one Mediator can we dare to lift our eyes and say, “My Father,” with assurance of blessing. Oh! let us not cheat ourselves by cherishing delusive expectations that can issue only in despair! but rest with confidence in Him who has proclaimed Himself to be “a just God and a Saviour. The Lord is our judge, the Lord is our lawgiver, the Lord is our King: He will save us.” But again our Lord said: “No man can come to me, except the Father which hath sent me draw him;” and the bond of love wherewith He draws our hearts is the exhibition of His only begotten Son, the Man of Sorrows, dying for our transgressions. “The Lord laid on him the iniquity of us all.” and as we listen to the Divine Sufferer's cry, “My God, my God, why hast thou forsaken me?” and understand that the Father thus put His Best Beloved to grief that He might righteously forgive us rebellious sinners, and welcome us again to His bosom, we begin to discover something of the infinitude of His compassion, and the unspotted holiness of His love. On earth we can have but very limited glimpses of this, the beauty of the Lord. When we see Jesus as He is, we shall be ever growing in the knowledge of His unspeakable condescension humiliation when He left the throne of glory for the manger and the cross; and we shall also be eternally learning more and more of the love of the RIGHTEOUS FATHER, who “spared not own Son, but delivered him up [to the death of the cross] for us all.” – Original Secession Magazine, by H. K. Wood.

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–––––––––––––––––––––––––––––––––––––––––––––––– GEELONG. – The Lord's Supper was observed here on 16th Feb., when about 60 communicated, two for the first time. After preparation by services on the preceding Thursday and Saturday evenings, the feast was kept. The action sermon was on Isaiah 53: 11. – “By His knowledge shall My righteous Servant justify many; for He shall bear their iniquities.” Three divisions of the text were dwelt on: 1. The name here given to the believer's Surety. 2. The work effected for them by Him. And, 3. The way by which He justifies His people. The great orthodox doctrine of substitution was emphasized. The fencing address was on Rom. 3: 28. The address before partaking was on Song of Sol. 3: 4 and after on Isa. 45: 24.

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Evening subject was Rev. 22: 21. Thanksgiving next evening was on Psalm 116:1-7. – At a meeting of the congregation last month Mr. S. McKay reported, for the sub-committee appointed by the Deacon's Court, that the new fence had been substantially and neatly erected in front of Church and manse in Myers St., and along Latrobe Terrace, and the manse painted outside at the cost of £80 8s 6d, and although some extra things had been done not in the original contract, only 6/- was the debit balance. On the motion of Mr. W. J. Reid, seconded by Mr. J. McNaughton, the congregation expressed gratification that the work had been satisfactorily done. It was remarked that persons not belonging to the congregation had pleasantly referred to the improvement to the property and the streets by the erection, and wondered that it was done without a bazaar, concert, or other appeal to the public. – Thanksgiving to God for the last harvest was made in Geelong and Drysdale early in this month (March). One of the subjects of discourse was the feast of harvest – Lev. 23: 39-43. It was admitted by the preacher that there was not the same clear and definite teaching on the New Testament as to the meaning of this feast that there is regarding the two other great annual feasts which every male Jew, who was able to do so, was required to observe at Jerusalem. The Passover typified the atoning death of Christ, who is our Passover sacrificed for us; and Pentecost was fulfilled when the Holy Spirit was poured out. Yet truths of great moment coincide with special features of the feast described in the text. The manner of the celebration of it was, first, discoursed on, which was peculiar, inasmuch as, 1. The sacrifices offered were reduced daily in number till the last, or eighth day. This may have intimated the vanishing away of the carnal ordinances into the one great sacrifice of Christ. And it is also suggestive of the feast that the nearer to Christ the ripening believer gets, the less need has he of the means to remind him of Him, however useful they are. And, 2. The Israelites were to dwell in booths during the feast. In the second place, the original purpose of the feast was shown to be, 1. To commemorate the journey through the wilderness; and, 2. to incite their gratitude. In the third place, the spiritual import was held as corresponding to, 1. Christ's incarnation. He came to dwell in the tent of His human body. 2. The conspicuous place given in the Gospel to the sacrifice of the cross. 3. The Christians' joy inseparable from the Atonement. 4. The majesty, riches, fragrance, condescension and victory of Christ. The branches of the trees used may suggest all this. 5. The pilgrim like life of the Christian here. 6. The gratitude which the harvest should incite in us. And, 7. The glorious home going of the Christian at the end of his pilgrimage. HAMILTON AND BRANXHOLME. – On the second Sabbath of this year, the minister exchanged with the minister of Geelong and Drysdale, with a view to accentuate the close of the first year's ministry there of Rev. J. P. Lewis. The subjects of discourse were Psalm 66: 8, 9 – “O bless our God, ye people” &c.; and Phil. 2: 23 – “So soon as I shall know how it will go with me.” The attendances accorded with other evidences of the church's revived condition. The next evening the annual meeting of the congregation was held, when as previously announced, addresses were delivered on the “Bible in the State schools,” and the “new Theology.” The proceedings were well reported in the local papers. The Rev. J. P. Lewis, the pastor presided, and after devotional exercises said that they should remember the purposes of the church were spiritual and moral rather than financial and of an organisation type, and they should look to these main things even if they gave the others a secondary place. Christ

established His church with the great purpose of the salvation of the souls of men, and it was on these lines that FREE PRESBYTERIAN INTELLIGENCE. 841

the Founder of Christianity intended that the efforts of His people should be concentrated. Looking back on the year's work they must say that, humanly speaking they started with some measure of handicap. There were those amongst them who from the beginning had but a small hope that the efforts at reorganisation would be successful, and one of the most faithful of their people thought that it was an impossible situation. They were not without evidence in the treatment meted out to them by some that a bad name had been given to them. The statement had been made that they ought not to exist and did not exist. And the statement had been made that the three sections of the Presbyterian church in Victoria went into union. That was so to some extent, but the Free Presbyterian Church of Victoria had never closed its doors. So there had been instances in connection with his own work, where he had been ill-treated by a mis-statement of fact. But notwithstanding such opposition, they had been able to gather together those who were faithful. They had to depend largely on the pastoral visitations, and he was prepared to say, without flattery, that during the year because there had been within them a knowledge of what they ought to be, and because of the faithful ministry of the pastor now far removed and of the interim pastor, the people had made some spiritual progress. But one could still see the influence of the five years of the pastorless condition, and many had taken up other ways of living, and they required a good deal of a weaning from these things which were of the earth. He had, however, every confidence that if God were with them in the new year on which they were entering, and if they were spared to see its length, they would have overtaken some more of that background than they had in the year which was past, have surmounted more of the difficulties, and have risen in public opinion. And at the close of the year, far from deeming that they did not exist and ought not to exist, the district would see that in the cause of the everlasting Gospel, and in the championing of evangelical truth the Free Presbyterian church and people had a place and purpose to serve. Mr. H. Walter, the secretary, then gave an approximate statement of the financial position, excluding the Branxholme contributions. This showed a total income of £134 15s 10d. There was a sum of £81 in the sustentation fund, and there was an amount of £13 not yet paid in. He explained that they had been waiting for the money to come in, and had done no collecting. They had also other collections in hand, namely, £8 6s 7d for the hospital, and £2 10s induction services, not included in the above total. During the the year they had had very heavy expenses which would not recur. When Mr. McDonald left they had an overdraft of about £60, and for about six months afterwards there was no income from the manse. When at length they secured a tenant, it involved making some repairs. When Mr. Lewis took possession they had about £16 in hand, and it became necessary to spend £60 or £70 on the manse and grounds. The Branxholme returns would come in later. On Mr. Lewis's arrival, collectors were sent out to canvass for a fund towards purchasing a pair of ponies and a buggy. That resulted in the collection of £46 12s 6d, and the horses and buggy cost £56 18s 6d, so there was a deficiency of over £10 on that account. The Rev. John Sinclair congratulated the minister and congregation on the financial history of the past year. The synodical committee would be intensely pleased to learn that

their proffered aid was not needed. It was also matter for congratulation that as a church they never had a penny from any unscriptural method. This applied not only to our church, but to the whole Free Presbyterian Church of Australasia, and that was what many 842 FREE PRESBYTERIAN INTELLIGENCE.

other churches could not say. However, his subject was the Bible in State schools. That was something that the Free Church advocated, and none could say that it had been inconsistent. The only fault he had ever heard found with the Free Presbyterians was that they stuck too closely to the Bible. They sang the Psalms of the Bible with the human voice, which was the organ given by God. Christ and his Apostles sang without instrumental music, and so it remained for 600 years. Could they be wrong in doing so? They held that the Bible was the charter of the church's privileges, and they should seek to keep as near to it as possible. The church took the position that the Bible ought to be read in schools. Mr. Deakin himself moved in the state Parliament that the schools should be opened with prayer. Then a political move was made that the question be postponed till the heads of the denominations agreed on Scripture lessons. A Royal Commission was therefore appointed for this purpose, which politicians hoped would not agree: but they did agree. He did not believe in the referendum, because he believed that the rulers of the state should by enactment do that honour to the word of God which is the rule to nations. But it was the proposal of the politicians, some being opposed to the national recognition of God, and others being afraid of the Romanist constituents. The referendum had been twice lost, after a good deal of scheming by the opposition. But the question was still to be dealt with. He contended that the Bible should be read in State schools, because it was the word of God, and it should be read as a national act of worship. They did not wish to force it on all, but it was a serious thing that so many thousands should be deprived of it because others objected. Why should a Protestant nation object to the Word of God? Britain owed her freedom to it. Why should they not pay the honour due to the book which has raised the British nation? The best laws that governed states were in harmony with the laws of that book, and it was the foundation of British jurisprudence. To deny the use of it in schools was a dishonour to the God of nations. God had an absolute right to have every nation pay his word homage, and it was to the nations own benefit that that word should be known to every member. Infidels themselves would admit that the Bible would improve the morals of those who believed in it. The State put the Bible in the gaol, and why should they refuse to place it in the schools. The State paid to have the burial service read over the dead body of a prisoner, but they said that it was wrong to give religious instruction to children in the State schools. The church favoured the Bible reading because it was the only infallible guide. What an immense benefit to the state it would be if children were taught to read it every day. It contained the history of man, and pointed to the highest motives whereby men should be guided. It was said that ministers and churches should do the work, but they could not do it as state school teachers could. The Education department used to be hostile, but of recent years they have become more friendly. That was because the Church had been nagging for religious instruction. In the early days the ministers had to fight against a strict neutrality which was really a mild hostility. There were 500 teachers and only 800 ministers. And how could 800 ministers teach half a million children? It was objected that the school teachers would impart their own ideas, but the system had existed in South Australia and New South Wales for many years, and it had not given rise to complaint. That was merely a bogey.

The Church held that the reading of the Bible would be immensely profitable, because it inculcated all that was required to make good men and women. The State had no right to compel a man to send his child to a place from which the Bible is excluded. Another reason was that the Bible was the source of all true liberty, and is FREE PRESBYTERIAN INTELLIGENCE. 843

to the interest of the State and to the individual that it should be introduced by its enactment. The voluntary people objected on the ground of religious equality; the secularist held that no religion should be taught and the Roman Catholics opposed it on the ground that none but a priest should give religious instruction. Those were the three opposing forces. To exclude the Bible meant that the State had become the patron of secularism, and that was only consistent with an infidel Government. It had been said that the State should not favour one religion more than another. That was not so in the Reformation, which was a fight for liberty and truth. General Washington said that in all political prosperity religion and morality were indispensable. Experience forbade us to expect that morality could exist if religious principles were excluded. He hoped, in conclusion, that they would live to see the State marching forward to that condition of morality when the Word of God should be honoured, for they knew that the Word giveth light. The closing address was given by the Rev. J. Lewis on the “new theology” – that old heresy with a new name, The new theology was practically infidelity, or that would be the end to which it trended. The church was opposed to departing from the position which it had held for years, as they had not found it untenable. The first principle they recognised as pointing to that conclusion was that God must be pre-eminent, God must give the religion, and not man divine the religion, The religion of Christ was by revelation and not by divination on the part of man. They were opposed to changing their ground, because no change had been rendered necessary by the march of science. A chief reason for opposing the new religion was that it took from the glory of God, then it treated sin lightly and thirdly, it placed the Bible in the hands of an ecclesiastical authority only. The new theology said that man had attained what religion he possessed by his own evolution, instead of ascribing it to God. On the one hand they had a loving God granting His compassion to the world; on the other they saw man rising by his own puny efforts. Secondly it treated lightly of sin for the reason that sin was no longer sin. Sin was only sin in the light of God's revealed truth. New theology might tell them that there was no original fall, but their own hearts gave the lie to it. In our town we had the experience of an effort being made to secure immunity from from punishment for a man who had committed a heinous offence. Happily the attempt was unsuccessful. Thirdly, the new theology took the Bible out of the hands of the people and made the scholarship of the 20th century the authority, and they had to give up their private right to form their own opinions. The church held the Bible view of sin, which was “The soul that sinneth it shall die,” and if they abandoned that position they lowered the tone of the community and of the individual. Communion. – This sacrament was dispensed at Branxholme on 15th inst. Preparation was made by services at Hamilton the preceding Wednesday afternoon and Friday evening, and at Branxholme on Friday and Saturday afternoon, subjects of discourse being Psalm 84: 8, and Amos 4: 12. The action sermon was on Zech. 12: 10, fencing

address on Mark 15: 19, last clause (mock-worship); Table addresses on Ephes. 3: 19, and Rom. 8: 32, closing address on Jude 24, 25, and thanksgiving next morning on Hosea 6: 3. The season was felt to be a heart searching one, the Spirit striving with many. The sun shone brightly without, and the Sun of Righteousness was within. Only 3 or 4 left before the close of the 2¾ hours' service on the Sabbath, The church was filled except 8 seats. It 844 FREE PRESBYTERIAN INTELLIGENCE.

is matter for thankfulness to God that the pastor, Rev. J. P. Lewis, who had been overstrained by work, and disabled for a Sabbath in Feby., was enabled to conduct all the services. Medical advice would have suspended his ministrations, but for love to the work and interest in his people making entire rest harder to face than work with the strength that may be given. “Ye that make mention of the Lord,” remember him at the Throne of Grace. CAMPERDOWN. – The Lord's supper was observed here on 26th Jany., after the usual preparation, and with the usual fair attendances. The Rev. J. P. Lewis supplied Geelong and Drysdale that day, to enable the minister of that charge to conduct the services here. One of the members, Miss Walls, with a sister, Mrs. J. Stevenson, have since left, on 28th Feby., per “Afric,” on a visit to Scotland, and will be missed much. They were commended to the care of Him who is “the confidence of all the ends of the earth, and of them that are afar off upon the sea.” CHARLTON. – The yearly sacrament was dispensed here on 22nd March (current). The Rev. J. P. Lewis was expected to undertake this duty; but owing to his impaired health, Rev. J. Sinclair officiated. Services were held at Fairview, on Friday evening, and at Charlton on Saturday, the texts being Phil. 1: 23, 24, and Matth. 26: 3. The action sermon was on Rev. 14: 3, – The song of the redeemed; and the table was fenced from 1 Pet. 2: 7, 10; and addressed from 1 Pet. 1: 18, 19, and Rev. 14: 12. The evening service was held in elder Mr. D. Black's house, Buckrabanyule, where a good number of young people especially met, 2 young lads having ridden 10 miles to the service, who were also at Charlton in the morning. Next morning thanksgiving was held at Charlton, the text being Psalm 116: 1-7. The attendance was encouraging. None left during the principal service which was 2¾ hours long. Mr. D. Black, elder, continues faithfully to hold public worship monthly. The Geelong pulpit was supplied by the Rev. S. P. Stewart, of New South Wales, on his way to visit Scotland. STUDENT. – It is gratifying that Mr Allan N. McLennan, one of the Geelong collegians, who is preparing for the Free Church ministry, was a prize-taker in December last, and has since passed the Junior Public, or the matriculation examination. He takes his theological course and New Testament Greek at Geelong F. C. manse. THE PRESBYTERY. – It is in contemplation to revive the meetings of the provisional court, or presbytery. According to the constitution this can be done without formal notice, whenever a quorum of 2 ministers and one elder, or more, may meet, provided that it be at the place and time of the last preceding annual meeting. Therefore, if such a quorum should convene in Free Presbyterian Church, Geelong, on first Wednesday of May next at noon, the presbytery will, God willing, resume its functions. DEATHS. – On 26th Dec., Mr. Joseph, Irvine, a member of our Drysdale church departed, aged 77. He had been a State school teacher, but for many years had lived in

retirement at his son-in-law's, who is the master of Drysdale School. He had been ailing for years, and for the last few days was confined to bed. His quotation of Scripture to his minister visiting him last was Ps. 4: 8. – “I will both lay me down in peace, and sleep: for Thou, Lord, only makest me dwell in safety.” – On 7th Feby., Mrs, K. Beaton, a Geelong adherent died, aged 82, after some time of failing health. She liked the Word, and declared her trust in the only Redeemer. – Miss Chisholm, Kariah, a member of Camperdown Free Church, passed away, on 18th Feby. She had often suffered from weakness of heart after rheumatic fever FREE PRESBYTERIAN INTELLIGENCE. 845

sometime ago, but rallied, being of an active disposition. Some months ago her life was despaired of by physician and friends, yet she revived, though continuing an invalid. Then her desire was to depart, lest, if spared, she might be tempted to forget the Lord. Her hope in Christ was repeatedly expressed, and she enjoyed the singing of Ps. 23 in her room by friends. Her earnest attention to the Word leaves a pleasant remembrance. Mrs. Alex. McKay, a member of the church at Geelong for many years, died at her residence, Yarraville, on 20th Feby., aged 84. Her active service in the Lord's cause was some years ago limited by a paralytic seizure; and another occurred a few days before death. But during her years of defective health, her interest in the welfare of the Free Church and people was unabated. She dated her spiritual change over 60 years ago, in Skye, Scotland; and expressed great fondness for the verse in Jer. 3: 19 – “How shall I put thee among the children, and give thee a pleasant land, and a goodly heritage of the hosts of nations? And I said, Thou shalt call Me, my Father: and shalt not turn away from Me,” – which was blessed to her in a sermon on it. For some time in this State she and her late husband became associated with the Presbyterian Church, in which he was set apart as an elder, although this was because it was near to them, and some congregations in it not so changed as now. But about 17 years ago Mrs. McKay joined zealously with others to get Free Church services in Melbourne, and for some time had them in her house, her husband being in hearty accord, who resigned his eldership in the other church, more owing to his Free Church views than may have appeared, and intended to formally join the Free before his death. The late Mrs. McKay was a most generous supporter and zealous circulator of this magazine. Not only did she take 10 copies herself, but she sent in several names of new subscribers, and never ceased to recommend it, as she had opportunity. The last few days of her life she was speechless. Her minister visited her on the first day after the last seizure. But the day after she signified a strong desire to speak, and after several things were suggested to find out what her wish was, it, was found to be that of a message to send to him, which was done. She always sent her offering to the collection at the Melbourne service, when not able to attend, and had intense enjoyment when visiting Geelong for the communion. (A union minister in the Presbyterian Messenger gave an obituary notice of Mrs. McKay, but did not mention her connexion with the Free Church. The omission was supplied by the writer of these lines, since readers of that paper had received a wrong impression. The unionist then replied showing irritation, and going out of his way attacked the “tone” of this magazine. A very brief reply to this was sent, but not inserted, which is in keeping with the attitude of unionists usually to the Free Church. This is not the only instance of their policy in trying to keep it out of sight.) MORPHETT VALE, SOUTH AUSTRALIA. – John Knox Church has the distinction not

merely of having had the whole of a minister's lifetime, and that for 50 years, that of the Rev. James Benny, who is now in his 85th year, and enjoys good health, though too feeble for the work to which he gave his life and uncommon abilities; but also of having had the service of an elder for 50 years. Mr. J. D. McCloud, who is in his 80th year, and although getting frail, still is an active elder. It occurred to some of the congregation that it would be well to mark his long tenure of this useful office. Accordingly friends still residing in the district and others who once did, but are now scattered in various places were apprised of the proposal; and the result was the presentation of a purse of money, amounting to £46 11s, to Mr. McCloud 846 FREE CHURCH OF SCOTLAND.

on 27th Feby, in a quiet way at his house by an elder and a lady member of the church for themselves and other friends, with a letter from the aged minister with whom he had so long been connected in the oversight of the congregation. The following is a copy of the letter and the reply to it:– The Manse, Morphett Vale, Feb. /08. Dear Mr. McCloud, On this the occasion of your jubilee of service as an elder of the John Knox Church, Morphett Vale, some of your old friends desire to present you with the accompanying purse of sovereigns in recognition of your long and faithful services, and as a slight token of their esteem and regard for you. Trusting that you long may be spared to us, and that at “eventide it may be light with you” is the earnest prayer of Yours faithfully, James Benny.

–––––––––––––––––––––––– Strathfield, Morphett Vale, Feb. 28th /08. My dear Mr. Benny and kind friends, Your handsome gift and kind expressions of good wishes at the jubilee of my eldership in our dear old Church came as a great surprise, as it was quite unexpected. I cannot fully express all I feel for such unmerited kindness, but I know you will all understand how much I appreciate it. I trust I shall be spared a little longer to continue my duty as an elder, and that God will bless us in the future as in the past. Again thanking you all, I remain, yours very Sincerely, John Douglas McCloud.

–––––––––––––––––––– NEW SOUTH WALES. – The Manning River congregation have given their minister, the Rev. S. P. Stewart, 6 months leave and a present of £100, hoping that his voice, which has given trouble, may be restored. The local Orangemen also gave him a purse with 25 sovereigns. Another presentation was made to him in St Georges Free Church, Sydney. The Synod, last Feb, authorized him to represent them at the General Assembly of the

Free Church of Scotland next May. Mr. Stewart left Sydney, per “Suevic,” on 18th March, and visited Geelong and conducted 2 services there on 22nd. He may convey a message from brethren in this State to the Scottish Free Church.

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LARGE GRANTS TO THE FREE CHURCH. – A long memorandum was issued last Saturday night by the Scottish Churches Commission, detailing the proposed final allocation of the funds of the United Free Church effected by the judgment of the House of Lords. The total funds in dispute, amounted to £2,042,969. Out of that it is proposed to give THE NEW PRESBYTERIAN PROFESSOR'S ADDRESS. 847

the Free Church about £365,000 as follows Out of Sustentation Fund, … … … £100,000 Home Missions, … … … … … £20,000 Highlands and Islands … … … … £10,000 Reserve Fund General Trustees, … … … £14,000 Certain Legacies, … … … … £40,000 Certain Special Funds, … … … £66,000 Aged and Infirm Ministers' Fund, … … £35,000 Miscellaneous, ... … … … £80,000 £365,000 The bulk of the congregational funds follow the allocations of congregational property, and the special allocations to the Free Church are few. For the support of ordinances, the funds as grouped by the Commissioners amount to £566,605. Included in this total are: – Sustentation Fund. £166,718, of which £100,000 goes to the Free Church; Aged and Infirm Ministers' Fund, £176,785, out of which and the Retired Professors' Fund £35,000 goes to the Free Church: Home Missions, £35, 475, out of which £20,000 goes to the Free Church; Highlands and Islands, £16.607, of which £10,000 goes to the Free Church. The College and Education Funds amount to £433,516. For the maintenance of the Free Church College an annuity of £3,000 has been allocated, in addition to a sum of £3,000 for fitting up the College. Practically everything goes to the United Free Church, including the capital of the three colleges, with bursaries and legacies. The following bursaries go to the Free Church: – MacColl (£300), MacIntosh MacKay (£400), MacKay and Taylor (£800). MacLeod (£300), MacLachlan Kennedy (£750), Waters (£200). and half of the Argyle Synod Bursary Fund whose total is £1102. The tenement in Milne's Court, Edinburgh, the Masson bursary of £1810, and Mrs. MacKay's (Roexfield) Trust, £1400, are divided by an earlier arrangement. The Shieldaig building fund of £272 falls to the Free Church as also the Birkbeck Bequest (Free Church of Arnisdale). Everything under the heading of foreign missions is allocated to the United Free Church subject to the provision of £25,000 for Free Church foreign mission work.

Under miscellaneous have been placed funds amounting to £27,721, including the reserve fund of the general trustees. which stands at £14,164. Of the reserve fund, the Free Church obtain £14,000. The funds of the Sons' and Daughters' Society amounts to £17,595, of which £6000 goes to the Free Church. – Oban Times, 22nd February.

–––––––––––––––––––––– THE NEW PRESBYTERIAN PROFESSOR'S ADDRESS.

The Rev. D. S. Adam, M. A. B. D. who was called from Scotland to fill the chair of systematic theology and church history in the Theological Hall, Ormond College, was inducted by the North Melbourne Presbytery in Scots Church, Melbourne, on 11th current. In his inaugural address, published in the Southern Cross and in the Messenger he showed the unionist bias against the Free Church of Scotland, and the House of Lords' judgment in her favour and his place in theology to be with those who are called Higher Critics. The editor of the Southern Cross kindly published a brief reply to the address by 848. THE NEW PRESBYTERIAN PROFESSOR'S ADDRESS.

by the writer of these lines which, being of interest to our readers is appended with some slight alterations: – Sir. – Please allow me space for a brief reply to some statements made by Professor Adam in his address on the “Ecclesiastical and Theological Outlook in Scotland,” as reported in your last two issues. 1. The Professor condemns a decision of the highest court of justice, the decision of the House of Lords, which declared the party known as the minority in the long ecclesiastical struggle caused by the majority's defection from the original position of the Free Church of Scotland to be the real Free Church, and, therefore, entitled to the property of that Church. The Professor says that it was “monstrous” and but for the Act of Parliament which modified it, would have inflicted a “flagrant and intolerable injustice” on the United Free Church. Yet this decision, as the Lord Chancellor showed, was only in accord with the decisions of the final court of appeal for the last century. It was also in accord with the opinion given by leading advocates in Scotland, which hindered this same union from taking place thirty-five years ago. It is recognised as being in accord with the science of British jurisprudence by lawyers generally. And had it not been that the United Free Church was so powerful politically, it would not have been interfered with by the Legislature. Even with all the political influence and mutinous behaviour of the United Free Church, Parliament directed the Commissioners to deal “equitably” with the Free Church. There was more regard for law, justice, and the sacredness of trusts by the civil court than by the United Free Church. The conduct of the latter is also in contrast with that of the Free Church. For instance the former locked the latter out of their Assembly Hall at the time of the union, and had policemen at the door to prevent their entrance; but when the Free Church had possession, by the Lords' decision, they offered the United Free Church the use of it for their meetings. The unionist section kept the Free Church from any share in any of the funds till the decision of the Lords, they endeavoured to get forcible possession of the churches built by the Free Church minority, even where the congregations were nearly all anti-unionist, actually summoned Free Church ministers to quit their holdings, and exhibited the most hostile spirit towards them, whilst declaring that they had no title to a fraction of the property. All this, and much more that is now historical, could rightly be called “monstrous” and “flagrant and intolerable injustice.” But some allowance

must be made, I presume, for defeated litigants. 2. The Professor dubs the real Free Church the “legal Free Church.” Now, it is no dishonour to be legal. But there is no more excuse for calling it legal than for calling the United Free Church the illegal Church. Not so much: for the United Free Church held millions worth of property illegally which the Free Church never did. But the use of the word, as applied to the Free Church, both at home and here, is more than a slur. It is used to imply that the Free Church wrongly appealed to the civil tribunal, and she alone. Whereas the facts are that United Free Ministers appealed to the civil powers to prevent Free Church congregations from worshipping as such in their own churches. The result of United Free influence was that a gunboat with eighty police was sent to the island of Lewis, where the Free Church adherents numbered 15, 000, to awe them. The Free Church, in self-defence, apart from any other consideration, had to appeal to the law unless they were prepared to go out and leave everything to the unionists, who claimed all, and summoned them to quit. Then when the judgment went against them, the unionists went beyond the law, in vehement agitation for an Act of Parliament to bring them back all they could get of the property declared by law not to be theirs, notwithstanding all their oppression and claims to the injury of those who had not deserted their principles, and because they would not. THE NEW PRESBYTERIAN PROFESSOR'S ADDRESS. 849 3. The Professor represents the Free Church of Scotland as an “ultra-conservative, unprogressive and anti-unionist body.” This is just a specimen of what men who subscribe a Scriptural creed, believe in it, and consistently maintain it, are regarded by men to whom the signing of articles, with solemn vows, to maintain them, is only a matter of form, or a condition of enjoyment of advantages not intended to be fulfilled. Many a prophet, apostle, martyr and witness to the truth has been so regarded by those who are “given to change,” against which the Word of God warns us. 4. The Professor boldly utters the “Higher Critics” revolutionary views of the sacred Scriptures. However men with such views could before the House of Lords, have the face to plead their identity with the Free Church of 1843, and to claim the use of property and funds founded for the conservation of the very opposite, is surprising. But then, finding that that judicial body could not respect this claim, Professor Adam's party employed all their ingenuity to prove that they had the right to change their doctrines and retain the property. This right as the Professor says, the United Free Church has now. In accordance with this radical precaution, the new Church can safely hold any part of the Bible to be erroneous, and its funds can be used to support it. He allows that the old views of Bible inerrancy were more “easily grasped and worked,” were “valuable in polemics,” and comforting as giving certainty about things. But he discredits them and pleads for what seems to be a kind of infallibility that comes to men when illuminated by the Holy Spirit, instead of the infallibility of the Bible. If the “Christian consciousness” is to be the judge of what is believable in the Bible. when will we get agreement, finality, or certainty? How is it that this theory is not taught in the Bible itself? Why do the sacred writers teach and imply the reverse? Was the enlightenment of the vast cloud of witnesses of the past so defective that they gave the Bible too high a place? And how are we to know whether the older or the modern light, apart from the Word, which saints ever held to be a light to their path, is right or not? For the difference between these views of the inspiration of the Bible is truly “appalling.” as the modern critic says. But is it to be left to the Christian's judgment as to how much of the Bible is the Word of God? That really means that each one, practically, may have a Bible for himself, may receive as much or as little as he may please. What kind

of a creed will that be which the Professor so cheerfully predicts? According to his theory, the Bereans should have waited for the development of their minds before searching the Scriptures to see whether the apostles spake aright. The Professor refers to “an error” by the evangelist Matthew in attributing to Jeremiah a prophecy by Zechariah (27: 9). It would not require too much of an ordinary reader's reverence to prefer to believe that, if an error at all, it is more likely to have been due to transcription than to a mistake by one so well acquainted with Scripture as Matthew, even apart from the belief of his inspiration. But is it an error? The learned Bishop Lightfoot thought not, who says, “Jeremiah of old had the first place among the prophets, and hereby he comes to be mentioned above all the rest in chapter 16: 14, because he stood first in the volume of the prophets, therefore he is first named. When, therefore, Matthew produceth a text of Zechariah under the name of Jeremy, he only cites the words of the volume of the prophets. Of which sort is that also of our Saviour. “All things must be fulfilled which are written of Me in the Law, and the Prophets, and the Psalms,” or the Book of Hagiographa, in which the Psalms were placed first.”

JOHN SINCLAIR. GEELONG. 850 NOTICES.

ANSWERS TO QUESTIONS. ––––––––––––––

An enquirer asks: Is it wrong to hold mining shares, provided one does not traffic in them? Reply: It is no more wrong for a company of shareholders to put money together to develop mines, than for an individual to dig for gold etc. God has placed precious stones and ores in the earth; and as they are for man's use it is lawful for men to search for them. In early Bible history we read, The gold of that land is good: There is bdellium and the onyx-stone Gen. 2: 12. The evil is when men speculate beyond their means or rashly or with feverish covetousness, risk more than they can afford in taking shares; or watch to snatch advantages in the mining market, not caring how others may suffer as long as they gain: which is of the nature of gambling. They that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. – 1 Tim. 6: 9.

––––––––––––––––––– NOTICES.

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Printed and Published for Rev. J. Sinclair. Geelong, by W. A. Brown.

Vol. 6 No. 14

THE

FREE CHURCH QUARTERLY

——————————————————— A MAGAZINE

FOR THE DEFENCE AND ADVOCACY OF SCRIPTURAL WORSHIP,

DOCTRINE, GOVERNMENT AND DISCIPLINE. –––––––––––––––––––––––––––––––––

BY AUTHORITY OF THE PRESBYTERY OF THE FREE PRESBYTERIAN CHURCH OF VICTORIA. –––––––––––––––––––––––––––––––––

J U N E , 1 9 0 8 –––––––––––––––––––––––––––––––––

CONTENTS:– Page The Great Multitude … … … … … … 854 The Stone rolled away … … … … … … 856 What is Presbyterianism … … … … … 860 Rev. John Urquhart's reply to Professor Adams … … … 861 Truth and its Verification … … … … … 863

Closing portion of a Communion Address … … … 864 Doctrinal Adjustments … … … … … … 865 Reformation Principles … … … … … … 866 The Bible in the hands of the people … … … … 868 Free Presbyterian Intelligence – The Presbytery … … … … … … 873 Geelong and Drysdale … … … … … 875 Hamilton and Branxholme … … … … 875 Deaths … … … … … … … 875 Free Church of Scotland … … … … … 876 New Methodist Theology … … … … … 878 Notices … … … … … … 878 –––––––––––––––––––––––

W. A. Brown, PRINTER, &c., GEELONG.

—————————————————— THE FREE CHURCH

QUARTERLY.

════════════════════════════════════════════════ VOL 6. No. 14] JUNE 1908 [PRICE 2s. 6d: Yearly (Including Postage).

════════════════════════════════════════════════ THE GREAT MULTITUDE.

“After this I beheld, and lo, a great multitude which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying, salvation to our God who sitteth on the throne, and unto the Lamb.” – Rev. 7: 9, 10.

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The isle of Patmos in the Aegean seas lies off the shores of Asia Minor, and not far from the sites of the seven churches of Asia. Thither the apostle John was banished in the year 95 by the emperor Domitian, who first adopted this mode of punishment towards the Christians. In that barren isle the apostle whom Jesus loved, and who leaned on his bosom at supper, was made a companion in tribulation with all believers, and taught that he must come into heaven by the same door as the rest. But this confinement tended to the private good of John. Prevented from preaching he had the more leisure for praying and praising. Hindered from intercourse with his fellow servants, he held the closer communion with angels and his glorified Lord. Cut off from the external fellowship of the church on earth, he enjoyed spiritual intercourse with the church in heaven. Yea, more. It tended to the public good of the church. As the Christian church in all succeeding ages has been more beholden to Paul's imprisonment at Rome where he wrote his epistles, than to his years of liberty 852 THE GREAT MULTITUDE. in preaching the gospel; so it has been more beholden to John's confinement in Patmos, where he wrote the apocalypse of the Lord Jesus Christ and perhaps his gospel, than to all his personal labours among the seven churches of Asia, Patmos was made to John what the castle of the Wartburge was made to Martin Luther, and what Bedford jail was made to John Bunyan, the place where he got an inner radiance poured into his own spirit, and where the church got a scenic description of far richer glories than were ever witnessed in Jerusalem. Patmos was to John what Pisgah was to Moses, the standpoint on which he could take a survey of the goodly land that lay beyond Jordan, and bask in a sunshine more splendid and glorious than ever lit the towers of Salem. In the beatific vision of which the text forms the first scene, the celestial gates are opened to us, and we are allowed to look in upon the blessed company of the new Jerusalem. With what intense interest would the banished apostle, amidst the personal and public tribulation which was deepening around himself and the church, behold that company of men “Once with suffering tried But now with glory crowned” With what intense interest ought we, if we can this morning catch but a glimpse of what John saw. We learn from the text I. Their number It was vast and various, 1. Vast. They form a great multitude. The ransomed ones are few now, as compared with the millions of earths castaways, like two little flocks of kids while the Syrians fill the country. The fold of Christ is little. The gate is strait. The way is narrow. But it is God's design by Christ to bring many sons to glory, and already we are compassed about with a

great cloud of witnesses. Heaven is a great place. It is God's house, but God's house shall be filled. Throughout 6000 years many have been brought in. How many adults, holy souls who being dead yet speak are there! How many infants who for a little while bore the image of the earthly here, now bear the image of the heavenly there. And in the latter days many more shall be brought in. The way will be wider and many shall say, “Come let us walk in it.” “All the ends of the earth shall remember and turn unto the Lord, and all the kindreds of the nations shall worship before thee” (Ps. 22: 27). They form an innumerable multitude. Human numeration can supply a row of figures of extraordinary length, but the most imposing array of numerals will fail to express the sum of this multitude. Like the stars of heaven, like the sand on the seashore they will be countless for multitude No man could number them. But what no man can do God can. He knows them all by name. Their names are all written in the Lamb's book of life. He has counted every hair of their heads, Now the fact that a great multitude shall be saved ought to encourage us to THE GREAT MULTITUDE. 853 labour and pray. Oft times, when we see so little result to all our pains and prayers, we are ready to say with a prophet, “I have laboured in vain, I have spent my strength for nought and in vain.” But we forget that one soweth and another reapeth. And when we see a great multitude of ransomed around the throne as the answer to our prayers and pains, we shall know that our labour has not been in vain in the Lord. 2. Various. In this blessed company there shall be some of all climes. The colour of the skin makes a difference between men, on earth. The equality of birth and blood may be admitted here in theory, but there it will be acted on. The black, excluded from the table of the ordinary and the railway carriage by the white in the land of freedom on earth, will be compensated in the land of freedom above. And the negro who from far Ethiopia stretched out his hand unto God, will stand amongst the ransomed multitude with the white brother, who took his life in his hands and went over and helped him when no other man cared for his soul. In this blessed company there shall be some of all times. From the days of righteous Abel to the days of the last elect man who shall be saved from the surges of earth's last tribulation, all times shall be represented. The sons of God who lived before the flood will meet with the Brides' offspring of millennial times. The patriarchs and prophets of old Testament dispensation will exchange communings with the apostles and confessors and martyrs of the new. The Waldenses of the west, the Paulicians of the east, the Puritans of England and

the Covenanters of Scotland who lived unknown “Till persecution dragged them into fame and chased them up to heaven” will stand amid the blessed company, and in their bright throng feel that the former things are passed away. In the blessed company there shall be some of all ages. There will be found the patriarch of 900 years, and the infant of a few hours. The stripling boy who gave the love of his youth to God. The grey headed sire who walked with God all his life; the young maiden who pondered these things in her heart; the mother in Israel whose maturity of age gave weight to her law; will all be found amongst that blessed company. In that blessed company there shall be some of all classes. The minister who on earth lived near the mercy seat, and preached with undoubting certainty the awful verities of God's word. The master who on earth gave to his servants that which was just and equal, knowing that he had a master in heaven. The parent who commanded his children after him to walk in the commandments of the Lord. The friends who took sweet counsel together and walked to the house of God in company. The servants who served in singleness of heart fearing God, 854 THE GREAT MULTITUDE. and did it heartily as to the Lord. The children who obeyed their parents in all things, and were the light and joy and hope of their hearts. The desolate widow who had none but God for her judge. The lonely orphan who had none but God for his father – all made one by grace shall form the ransomed multitude around the throne. O believing brethren, how many human ties bind us to heaven! Our friends in eternity far outnumber our friends in time. The catalogue of our living friends on earth is daily lessening, the catalogue of our living friends in heaven is daily lengthening. Is it not sweet to be able to say I have a father there – a mother there – a brother there – a sister there – a child there – many dear relatives and friends there? Is it for nothing, think you, that the picture of your loved dead remains so long, and so distinctly enshrined in the cabinet of memory? No. It is that you may identify them hereafter, and hold a reunion with them when you meet in the vast and various multitude around the throne. And if so many human tips link us to heaven, should our hearts be so much set on earth? Should we not feel that earth is becoming a strange place to us? Should we not feel that where our father, and mother, and sister and brother are, is our home? Should we not be daily weaning our affections from our old and setting them on our new home?

II. Their station. It is one of honour, of purity, of joy, and of triumph. 1. Of honour. They are before the throne. Now this implies that they are accepted in the Divine presence and have found special favour there. For to be near the royal presence is expressive of peculiar favour and regard. And their station of honour is not a transient one. They “stand” before the throne, which denotes a continued privilege and that they have a permanent abode in the Divine presence and favour. And O if it be a high honour shared only by ministers in office and favourites to stand before the throne of an earthly monarch, how much higher is it to stand before the throne of the King eternal immortal and invisible. No sinner could stand before that throne, if the Lamb were not there. But the Lamb is there. They stand before the throne and before the Lamb. Once they stood afar off from that throne, but they are brought nigh by the blood of the Lamb. Once they were under wrath, but now through the Lamb are before it in favour. The condition of Joseph, when he lay in the dungeon in his prison dress and manacles, did not differ so much from that in which he was placed, when admitted to the palace of the Pharaohs and made governor over all the land of Egypt, than did their former state from present condition. The condition of Esther, when a captive maid in Assyria, did not differ so much from that in which she appeared when made queen instead of Vashti, than do THE GREAT MULTITUDE. 855 the past and present condition of those ransomed ones, who were all taken from the dunghill and set with princes, even with the nobles of the Court of heaven. 2. Of purity. They once wore filthy garments, but they have got a change of raiment. They are now clothed with whites robes. They were once guilty and polluted, but they washed: their robes and made them white in the blood of the Lamb. Holy Job never cries now, “Behold I am vile.” Holy David never wails now, “My sin is ever before me. Wash me, and I shall be whiter than snow.” Holy Isaiah never feels now, “I am a man of unclean lips.” Holy Paul never complains now, “I find a law in my members, warring against the law of my mind, and bringing me into subjection to the law of sin which is in my members; O wretched man that I am, who shall deliver me from the body of this death.” O no, they are all presented faultless before the throne, and even the infinitely pure eye of God discovers no spot in them. 3. Of joy. They are clothed with white robes. There is no black worn in heaven. Black is the badge of mourning and the garb of woe. It is often put on here as expressive of sympathy in earthly sorrows. Some of us wear it

today. But there is nothing in heaven to call forth sympathy for suffering. The days of mourning are ended with all that ransomed multitude. Martha and Mary never go to the grave of Lazarus to weep there. The funeral hymn “Take comfort, Christians, when your friends In Jesus fall asleep.” is never sung there. The ransomed of the Lord have returned unto Zion, with songs and everlasting joy on their heads; they have obtained joy and gladness, and sorrow and sighing have fled away. 4. Of triumph. They have palms in their hands. Palms are symbols of victory. This intimates that the former state was one of conflict. They had once fought. They had been in great tribulation. Some of them had borne in their bodies the marks of the Lord Jesus. Some had resisted unto blood, striving against sin. But it is all over now. “The combat's o'er, the prize is won.” In the enjoyments of Paradise they have forgotten the hardships of the wilderness. In the haven of eternal rest they are secured from all the perils of the deep. In the crowns of victory which they wear they have a reward for all the toils of the conflict, and in the comforts of an everlasting home they repose after all the fatigues of the pilgrimage. III. Their employment. It is summed up in one word worship. “They cried with a loud voice, saying, Salvation to our God who sitteth upon the throne and unto the Lamb.” Mark the order of the worship in heaven. Many are ashamed to sing God's praises in the sanctuary here below. But it is the high- 856 THE STONE ROLLED AWAY. est delight of the redeemed in the sanctuary above. They lead the choir in heaven, while the angels merely fill up the harmony. They begin with “Salvation to our God who sitteth upon the throne and unto the Lamb” and angels follow with “Amen, Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might be unto our God for ever and ever. Amen.” Mark too the doctrine of their worship. The doctrine of free and sovereign grace is hated by many who profess to be the followers of Jesus on earth. But is a doctrine much loved in heaven. The redeemed ascribe all their salvation to God the Father and to God the Son, to the one as devising, to the other as procuring it, when they cry, “Salvation to our God who sitteth on the throne, and unto the Lamb.” We have in this subject a stimulus to perseverance. You will observe that in the epistles to the seven churches of Asia which form the introduction of this book, the promises are given not to fighters, wrestlers, runners, but to overcomers; not to Demas's who run well for a while, and then go back into the world; not to Judas's who fight a few bouts with the devil, and then

become traitors; but to Paul's who can say, “I have fought a good fight, I have finished my course, I have kept the faith.” Remember that you have yet a last enemy to overcome. The last enemy is Death! If Death overcome you with his sting which is sin, he will carry your soul into hell; but if you overcome him by your faith, he will be the messenger to call you to heaven. Then persevere, the Father blessing thee, the Son calling thee, the Holy Spirit guiding thee, angels ready to welcome thee and good men to associate with thee, till thou hast passed through the gloomy valley and art safe within the gates of the city. He that continueth unto the end, the same shall be saved. Amen. J. B.

––––––––––––––––––– THE STONE ROLLED AWAY.

––––– And they said among themselves. Who shall roll us away the stone from the door of the sepulchre? And when they looked, they saw that the stone was rolled away: for it was very great. MARK 16: 3, 4 Have you ever pondered over the effect produced on the people of Jerusalem by the crucifixion of Christ! What a blank to some the absence of that most wonderful Teacher on that Passover Sabbath, when His body lay in the grave at Arimathea! How distracted would be the minds of those who had rev- ered and loved Him, and yet who knew not the scriptures which declared that THE STONE ROLLED AWAY. 857 He should rise from the dead! What a mass of ignorance there was even in the minds of those of His followers who loved Him most! How painful to the recollection, of the eleven disciples, their desertion of Him! How awful the despair of Judas! How uneasy the consciences of many who had called for His death, and likely now were disturbed by the wondrous events which declared Him to be the Son of God! How vexing to the chief priests these unnatural tokens that their murderous conduct was displeasing to God! Fancy their dismay in the temple, when beholding the veil rent, and disclosing the contents of the holy of holies. What was Barabbas doing? Or how did he view his unexpected release? How suggestive his escape of the deliverance of the believer by the substitutionary work of Christ? How was Pilate affected by the report of the mysterious occurrences, which seemed in keeping with his declaration of Christ's innocence? Little did the soldiers know whose body they were set to guard. But those devoutly women who were so attached to Jesus as to linger at

the cross (for it appears they were the last there), – how would they spend the mournful interval! How much would their minds be exercised with thoughts of Him in whom they trusted! How much food for meditation. and reflections on His past life and most painful death – not expected by them thus! Then thoughts of comfort and hope, might conflict with those of fear and gloom. They had not however lost faith in Him, or love to Him. Who could that so knew Him as they? The wonderful accompaniments of His death would add to their many subjects for thought. They had prepared their sweet spices prior to the Sabbath; and after devout resting that day, – a day so different from all previous paschal-Sabbaths (for the true passover had been slain), they rose early in the morning of the first day of the week to visit the sepulchre, and perfume the hallowed dead. But whilst they journeyed a great difficulty occurred to their minds: “Who shall roll us away the stone from the door of the sepulchre?” However they went on, and found the prospective difficulty no longer in the way. An angel had rolled away the stone, and “sat upon it.” Notice the words as applicable, I. To CHRIST'S OWN RESURRECTION. It had been difficult to make the disciples credit His prediction of His coming death. Then of His resurrection. How much we walk by sight! How we cling to our own thoughts and wishes! But the Stone which the builders rejected became the head of the corner. This was the Lord's doing, and marvellous in our eyes. Man could not restore the life taken away. But to one who is able Christ said, “Thou wilt not leave My Soul in hell, (or, the grave). Neither wilt Thou suffer Thine Holy One to see corruption.” Christ was bound by His own eternal engagement to be obedient unto death. And who shall disclose that infinite justice is satisfied? Who 858 THE STONE ROLLED AWAY. shall roll away the atone? God declared it when He sent an angel to roll it away. Christ then in His resurrection appeared as a qualified Saviour by the authority of God. See then in the rolling away of the stone the great truth of Christ's work being satisfactory to God. II. – TO THE RESURRECTION OF THE FUTURE. Many questions meet us regarding this. “Some will say, how are the dead raised up?” “And with what body do they come?” But an answer to all is found in the power of God. “Why should it be thought a thing incredible with you that God should raise the dead?” Then again an answer is found in Christ's resurrection. He can roll away the stone. “Marvel not at this, for the hour is coming when all that are in their graves shall hear His voice, and shall come forth” &c. But regarding the resurrection of His saints, His own is the earnest of theirs to life

eternal. Because He lives they shall live also. He is the “first-fruits of them that slept.” As sure as the harvest followed the first-fruits; so shall the resurrection of His people follow His. No stone shall retain in the graves them that “sleep in Jesus.” III. SPIRITUALLY. And 1, To the ultimate triumph of His gospel. Many impediments bar the way of this in sight of men: but the stony hearts of men He can change, and all difficulties, however great they seemed, He can remove, who has said, “The gates of hell shall not prevail against it.” “Bow Thy heavens, O Lord, and come down: touch the mountains, and they shall smoke.” “Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain.” 2. To the hindrances to the conversion of sinners. Who shall roll away the stone from the door of the heart which is as a spiritual grave of corruption, that its true character may be seen? Who will, or can, roll away all the ignorance, self righteousness, love of sin, worldliness and sinful prejudices, which close the heart, like a stone, or stone upon stone, hindering the entrance of light, truth, and grace? Ah! only One. He who can of the very stones raise up children unto Abraham, who can change the stony heart to one of flesh, can roll away every impediment from the unconverted. He who can make the spiritually dead to live can roll away the stone from the door of the sepulchre which held them as in a dark prison. “He brought me up also out of a horrible pit as out of the miry clay.” And 3, To the hindrances which repel the believer in his approaches to God. How often is he beset with various difficulties that sometimes show him his weakness, and at other times are like tests to try his patience, love, and other graces. Now just look at the obstacles, which these pious women were confronted by. They longed to load the body of Christ with their sweet spices – a tribute of unchanged love and faith. Joseph and Nicodemus had brought myrrh and THE STONE ROLLED AWAY. 859 aloes, a hundred pounds weight, and wound the body in the linen clothes, with these spices, likely to dry the wounds. And these pious disciples – the women were resolved on anointing the body as early as possible after the Sabbath, with sweet spices. The One whom they were so attached to, had been but the second day before crucified. Yet they would risk all consequences of showing this mark of regard. Soldiers were on watch; yet they would not be deterred. It was yet before dawn of the morning; but they were so early on the way, Then at length a great obstacle was thought of. The grave-stone which served for a door was “very great.” Their united strength could not roll it away. Besides was it not sealed? Still on they went. When, lo! they beheld the stone

removed! All difficulties vanished. The keepers were helpless. No enemy was so vigilant as these devout believers. An angel was there. And there was no body to anoint. Christ's body saw no corruption, and needed not their kindly offices – their tribute of faithful affection. Still He knew their motives. He perceived the feelings which had prompted them. And He knew the joy in store for them when acquainted with His resurrection. Now what lesson have we here? Had these devout women loved Christ but little, they would not have gone so far without considering who would roll away the stone. They would have remained at home, like many who are not sorry to have a reason to ease their poor and tender consciences for withholding their offerings of regard to Christ, or deserting His ordinances. It is easy to our sinful hearts to find a reason to keep us in selfish comfort and sensual enjoyment – easy to put off a duty especially if some expense to our purse, or safety, or reputation would result from its discharge – easy to find some stone too heavy for us to roll away, if we want to find one. But these women so loved Christ that they thought not of the stone till after they had set out for the grave; and then they did not turn back. Ah! what a lesson to us! If we loved Christ as we ought we would not see many an obstacle which the want of love to Him alarms us to see. And we would not be deterred by any removable obstacle. And even we would go forward toward duty and works of loving submission to the Lord with insuperable obstacles in view, when these existed. And how often would we find the difficulty taken away! Like Bunyan's Christian, our load of sin would fall off at the cross. Or like these devout disciples, our difficulties would disappear with loving zeal for His service. Then we would not keep within the enclosure of selfish and slothful indulgence, and say, “There is a lion in the way; I shall be slain in the streets.” Then we would not look merely at the hindrances, and halt. Then we would not be scared away from the Lord's supper by a view of the responsibilities. But love to Christ would impel us onward. 860 WHAT IS PRESBYTERIANISM. Communicant, “Come, see the place where the Lord lay.” Come and sup with Him as your risen Lord. Have you difficulties? Lie not down under them. Has not He who rolled away the great stone declared of His work, “It is finished?” Hear Him say, “Rise up my fair one, and come away.” J. S.

––––––––––––––––––– WHAT IS PRESBYTERIANISM?

A lecture answering the above question was delivered in the Free Presbyterian Church, Wingham, last Thursday evening by Rev. W. N. Wilson. The chair was occupied by Mr. John Robinson, who after the reading of the Scripture, singing, and prayer, introduced the lecturer.

Rev. Mr. Wilson after dealing with erroneous views of Presbyterianism, some of which were amusing, said, that though the Presbyterian Church got her name from her form of church government, Presbyterianism represented a principle, which required the Church to be Scriptural in all things. Scriptural government was of little value unless joined to Scriptural worship and doctrine. The reformers said we will have nothing, unless there is warrant for it in the Bible. Presbyterians who were worthy of the name, like all true Protestants, protested against the introduction of unscriptural doctrines and practices into the church. Those who did not do so should be honest and find some other name for themselves. The position he advocated was the one held by Moses, for he said “What God hath commanded observe and do, thou shalt not add thereto, nor diminish therefrom.” The Israelites were rebuked and punished whenever they departed, even slightly, from this rule. The prophets taught the same duty, and our Lord Jesus Christ taught them to be Protestants by protesting against and denouncing the unscriptural practices and doctrines of His day. The Apostles followed the instructions of their Divine Master and urged Christians to reject even an angel, if he taught anything different to the teaching of the Scriptures. Guided by the same example the Presbyterian reformers protested against any doctrine and practice that was without warrant in Scripture. This great principle therefore had had a long life, and it was not likely to encounter in the future stronger foes than those it had already vanquished. He believed the principle was of God and therefore invincible. Those who called themselves “up-to-date” Presbyterians only seemed to care for Presbyterian church government. They pleased the rationalists by denying the infallibility and plenary inspiration of the Bible, and consequently the new Presbyterians saw no need to be Scriptural in anything, and took from the people the right of searching the Scriptures to see if preachers teach the truth. They cast to the winds what their fathers gave their lives to gain. More than this the new Presbyterians call those “out-of-date” and fossils, who adhere to the simplicity and purity of worship of the Jewish Synagogue, the early Christian Church, and the Reformation Church, and they regard those who copy the practices introduced by the Church of Rome as “progressives.” If these so called “modernists” are right with their musical and flower services and other men pleasing devices, and unpoetical and sentimental hymns, and their concerts, fetes, bazaars, and raffles, and other forms of gambling for the raising of church funds, and their observance of holy days not enjoined in Scripture, then the church that introduced these unscriptural practices, must have been influenced by the Holy Spirit when she did so, and the Protestant Reformers must have been moved by the evil spirit – the prince of REV. JOHN URQUHART'S REPLY TO PROFESSOR ADAM. 861

darkness – when they protested against these things and put them out of the church, as things hateful to God, and restored the simplicity and purity of worship and practice of the primitive Christian Church. The speaker said true Presbyterians had everything to hope from the conversion of the Jews, for when that great prediction shall be fulfilled, the Jews will be Presbyterians seeking to be Scriptural in all things and not “up-to-date” Presbyterians with a craving like the Pharisees of old for unscriptural novelties and doctrines. He believed the conversion of the Jews would be a great triumph for those who believed in the infallibility of the Bible. They had to choose then between true Presbyterianism, or Protestantism, which had held up a “banner for the truth” from the

beginning, and a false Presbyterianism, the adherents of which hardly knew what they believed, and whose principles were as shifting as sand. Referring to the raising of funds by means of bazaars and raffles and gambling under other names, he said it laid the church open to the charge of conducting “a place of merchandise and a den of thieves;” for the gambler, like the thief, tried to get another's money without earning it. If a church could not carry on without these unscriptural methods, it had little hold on the affections of the adherents, and consequently little influence for good, and what was worse, it showed no faith in the promise, “the Lord will provide,” and a church without faith was dead and useless, and should be buried without the shedding of a tear, or a monument to mark its grave. A hearty vote of thanks to the lecturer and chairman, and the pronouncing of the benediction brought the proceedings to a close. – Wingham Chronicle, N.S.W.

–––––––––––––––––– REV. JOHN URQUHART'S REPLY TO PROFESSOR ADAM.

Sir, – There are some things in Professor Adam's inaugural, which you publish, that amaze me. He describes the belief “that the Bible was verbally inspired and inerrant on all matters” as the general supposition in Scotland half a century ago, and refers to Calvin in proof that this “was never . . . a necessary part of the Reformed doctrine.” These statements are devoid of foundation. The belief in the inerrancy and verbal inspiration of the Bible has been confined neither to Scotland nor to the first half of the nineteenth century. It has been the conviction of all the Christian ages and of every Christian Church. It was the faith in which John Calvin wrote and toiled and suffered. I select the following statements from his commentaries. “Whosoever . . . wishes to profit in the Scriptures let him, first of all, lay down this as a settled point, that the Law and the prophets . . . are dictated by the Holy Spirit” (2. Tim. 3: 16). That credit, he also says, is to be given to the holy Prophets “which is due to God.” Peter “says that they were 'moved '. . . because they dared not to announce anything of their own, and obediently, followed the Spirit as their guide, who ruled in their mouth as in His own sanctuary” (2 Pet. 1: 20-21). To these testimonies let me add the following quotation from his dedication of his commentary on Genesis. No words could be better suited to our own times. “In the meantime,” he writes, “audacious scribblers arise, as from our own bosom, who not only obscure the light of sound doctrine with clouds of error, or infatuate the simple and the less experienced with their wicked ravings, but by a profane license of scepticism allow themselves to uproot the whole of religion. For, as if, by their rank ironies and cavils, they could prove themselves genuine disciples of Socrates, they have no axiom more than that faith must be free and unfettered, so that 862 REV. JOHN URQUHART'S REPLY TO PROFESSOR ADAM.

it may be possible, by reducing everything to a matter of doubt, to render Scripture flexible (so to speak) as a nose of wax. Therefore, they, who being captivated by the allurements of this new school, now indulge in doubtful speculations, obtain at length such proficiency, that they are always learning, yet never come to the knowledge of the truth.” But what, it will be asked, of Calvin's pointing “to an error in Matthew 27: 9, where a prophecy is quoted as from Jeremiah, when it should have been Zechariah,

without being seriously troubled by this manifest slip on the part of the New Testament writer?” There is a misrepresentation here, unintentional, I believe, on the Professor's part, and which he will, no doubt, regret. John Calvin never said, and never for one moment believed, that this was a “slip on the part of the New Testament writer.” He believed it to have been a transcriber's error. His words are: “How the name of Jeremiah crept in, I confess that I do not know, nor do I give myself much trouble to inquire.” The mistake, in his view, did not belong to Matthew's manuscript, but had “crept” into copies made from it, or into copies which were subsequently made from these. This is an opinion, however, which later investigation has failed to confirm. The manuscripts show no variation whatever as to this passage. There has been no disturbance of the text, and the only possible conclusion is that the word “Jeremiah” belongs to the Gospel as originally written. When, some years ago, I had to wrestle with this difficulty, I concluded that it was worth while to read Jeremiah, and to see whether there might not be something there which the Spirit of God desired that I should read in the light of this tragic incident in the Saviour's history. I was rewarded. In the 18th and 19th chapters there are two predictions regarding the judgment of Judah and Jerusalem; and these predictions are specially connected with the potter's work, and even with the potter's field. The Prophet is commanded to go down to the potter's field (18: 1-17), for “there,” saith the Lord, “I will cause thee to hear My words.” The Prophet goes down and sees the potter forming a vessel. The vessel was marred in the hands of the potter, so that he made it again another vessel, as seemed good to the potter to make it. Thereupon follows the promised message: “O house of Israel, cannot I do with you as this potter? saith the Lord” (6). Refusing to be made a vessel of mercy, but they will be fashioned a vessel of wrath; for they persist in their iniquity “to make their land desolate and a perpetual hissing: everyone that passeth thereby shall be astonished and wag his head.” (16). The delivery of the message is followed by a plot against Jeremiah, “for,” said the leaders of the people, “the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet” (18). They were certain that the rejection of Israel never would be, and never could be, accomplished. Here is the Divine reply: “Thus saith the Lord, go and buy a potter's earthen bottle, and take of the ancients of the people and of the ancients of the priests, and go forth into the valley of the son of Hinnom, which is by the entry” (not of the “east” gate) “of the gate of potsherds, and proclaim there the words that I shall tell thee” (19: 1-2). Then follow the words of doom. A day is coming when that place “shall no more be called Tophet, nor the valley of the son of Hinnom, but the valley of slaughter. . . And I will make this city desolate and an hissing: everyone that passeth thereby shall be astonished and hiss because of all the plagues thereof” (6-8). Then the bottle was broken before them, and this word was added: “Thus saith, the Lord of Hosts, even so will I break this TRUTH AND ITS VERIFICATION. 863

people and this city as one breaketh a potter's vessel that cannot be made whole again: and they shall bury them in Tophet, till there be no place to bury” (11). The prophecy in Zechariah takes us only part of the way. Why were the thirty pieces of silver – the Redeemer's blood money – cast to the potter, and that, too, “In the House of the Lord?” The supposed blunder of Jeremy the Prophet is the explanation. The money

was cast down there that once more “the ancients of the people and the ancients of the priests” should go down to the gate of the potsherds and the house of the potter, and meet the word of the Lord that waited for them. This is intimated, not only in the name “Jeremiah the Prophet,” but also in the Spirit's re-shaping the words of Zechariah. Let me place the prophecy and the quotation side by side: “Cast it into the potter: a “And they took the thirty pieces goodly price that I was prized at of silver, the price of Him that was of them. And I took the thirty valued, whom they of the children of pieces of silver, and cast them to Israel did value: and gave them for the the potter in the house of the Lord,” potter's field, as the Lord appointed (Zech. 11: 13). me.” (Matt. 27: 9-10). The prediction in Zechariah is now adapted by the Spirit of God to the circumstances which fulfilled it. They – “the chief priests” – took the money and gave them for the potter's field; and by the words “Jeremy the Prophet” it is now made known that the rejection of Christ was the rejection of Israel. Till that sin of sins be known and confessed and bewailed, Israel cannot, and shall not, be restored. And so this gigantic Bible difficulty has persisted in pointing the Bible student past Zechariah to Jeremiah that he might have fully before him the word of the Lord. – Yours, etc., (From the “Southern Cross.”) JOHN URQUHART.

–––––––––––––––––––––––– TRUTH AND ITS VERIFICATION.

––––––––– Under this heading another writer in the Southern Cross of 8th May that emphatically protests against the position taken by the revolutionally section of modern critics regarding the inspiration and authority of Holy Scripture: – The crux of the difficulty between Professor Adam and the Rev. John Sinclair, of Geelong, does not lie in matters of the Free Church because items of discussion in that regard are of minor and transient importance; but it lies rather in the defence of the reformed faith engaged in by Mr. Sinclair, as against the sliding away there from acquiesced in by Professor Adam. And this is of profound and eternal interest to every citizen of Victoria, and of the wide world itself. It is indeed strange that Professor Adam should utter the astounding statement that our sacred writings can only be relied upon as true in proportion as the whole or any part thereof becomes verified to us in our own experience by faith. For every true statement remains unalterably true, whether it is believed in or not. But the new principle of inspiration advocated works out the mystifying and unsatisfactory result that even if we should be able to verify the truth of any scripture by personal experience of its power, we cannot, even then, publish to the world that it is true, impugn it whoso list. On the contrary, the seeker after truth is told “you must find out for yourselves whether it is true or not; my experience 864 CLOSING PORTION OF A COMMUNION ADDRESS.

profiteth you nothing.” Oh, for one hour with John Knox! How restful and rest giving are his utterances in comparison to the speech of those who have succeeded him in the modern school of the

prophets. The Word of God, he says, is plain in itself; and if there appears any obscurity in one place, the Holy Ghost, who is never contrary to Himself, explains the same more clearly in other places. Thus were the people fed, and the Word of God was given into their hands. But now they are deprived of it; and yet, in the same breath, told they possess it more abundantly, so that we are led to exclaim. How is the might of Scotland fallen! For the strength of any nation does not depend upon what the leaders know, but upon what the people know of the life-giving word; and modern methods are fast building up a mere official ecclesiasticism; outwardly prosperous it may be, but leaving the people all the same untouched by the power of Divine truth. I mean the people of the generation soon to come into power, upon whom the results of modern darkening of the counsel of Holy Scripture, silently working as it has been, threaten indeed to bring forward a bitter reaping time by and by. – Yours etc., R. B. AMERY.

––––––––––––––––––––––– CLOSING PORTION OF A COMMUNION ADDRESS.

Christ cries, I thirst, I thirst. No wonder, there was a fire in his soul; such a furnace that would have dried up the sea, and all the waters of it. Cast a coal of God's wrath in the midst of the sea, it would soon suck it all up; if there were as much water as might lie betwixt the bottom of the sea, and the heaven of heavens, between the east point of heaven and the west point of heaven, the pure unmixed wrath of God would drink it all dry in a moment. All the wells in the earth set to Christ's mouth could not have quenched his thirst, a drink of his Father's well was that which cooled his burnt and dried soul. Christ cried, My soul is heavy unto death; sorrow is like to kill me; fear and horror is like to break my heart. What, dear Lord Jesus, art thou ruing the voyage? Wouldst thou cast thy bargain? No, no, but it is a sad cup. Oh! I see an ugly sight! I see the Lord covered with wrath: I see a fire greater than put all the fires in hell in one! And the Lord has made me, poor me, greeting, weak me, his contrary party; the Lord is runnlng upon me like a giant. My martyrs and my servants sing and rejoice at the gibbet and fire, but I weep, I lie sad and dreary, mine alone, because my Lord is away. O wells! O lochs! O running streams! Where were you all when my Lord could not get a drink? O! fie on all Jerusalem! for there was wine enough in Jerusalem, and their King Jesus is burnt like a keel-stick. O wells! What ails you at your Lord Jesus? The wells and lochs answer, Alas! we dare not know him, the Lord hath laid a fence upon us; we are arrested, we dare not serve our Master. Is there any cooling in all Judea? Or, is there any room? Yea, there are tables full of vomit; but our Lord was forced to take a goodnight of the creature with a nay say. O to hear the wells say, we will give Herod and Pilate a drink; but we will give Christ none. Yea, give me leave to say, there is none in earth brewing for Christ; but a drink of gall and vinegar: the wells say, we will give oxen and horse drink, but never a drop for the Lord of glory: for all his service done in Jerusalem; for all his good preaching; for all his glorious miracles, not so much as a drop of cold water: fie on you, famous Jerusalem! Is your stipend this? Is this your reward to your great High priest? No, not so much as a beggar's courtesy, a drink of cold water to your Redeemer, Jesus! But by this, Christ has bought drink to all believers. Jesus gave up the Ghost. – O life! Would thou bear that blessed body no longer company? O life of life! Would thou be death's taken prisoner? O to see that blessed head fall to DOCTRINAL ADJUSTMENTS. 865

the one side! O to see life wanting life! To see life lying dead! To see that blessed mouth silent! To see that fair corpse rolled in linen, and laid in a tomb! O to see sweet Jesus, that

he should go his lone! O to see that blessed body in Joseph's arms! Come hither, believers, and see a sight that you never saw the like of it. O what would the disciples say, but that we are beguiled men? We thought that he should restore the kingdom to Israel; and now he is gone away; and now he is dead that raised Lazarus from the grave. O would angels think our Master is dead! Much scant of life in the world might one say before he should have died for want; the whole guard about Christ might say, O! what evil hath he done? O sun! why would thou not send him light, he never angered thee, and gave thee light. O floods! O rivers! O running streams! What has thus angered you at your Creator! that ye would not send your Lord a drink? O bread! Why art thou gall to him? O drink! Why to him vinegar? O worldly pomp and glory! What ails you at him that he is so ashamed? O life! Where goest thou? Why leavest thou the Lord of life? O joys! Why would ye not cheer him? O disciples! Why left ye him, and forsook him? O Father! What ails thee at thy dear and only Son? O what evil way went these feet that are pierced? O! what evil did these hands, that they are pierced? O! what evil, and what vanity did these eyes behold, that death has closed them? O! what sin hath that fair face done, that it is spitted upon? O! What did these hands steal, that they are bound? O! what evil has that blessed head done, that it is crowned with thorns? – Samuel Rutherford.

–––––––––––––––––– DOCTRINAL ADJUSTMENTS.

The conflicting Creeds of Christendom – for example, the Arminian and Calvinistic – can be harmonized in three ways, and in three ways only; by omission, by ambiguity, or by surrender. The new creed may omit all reference to the controverted issues, or may state them in such vague and uncertain form as to leave room for either of the old constructions, or may adopt one and repudiate the other of the points at issue. But no form of doctrinal statement that embodies and reconciles the two views is possible. If two bodies of Christians come to the conscientious conviction that, in the interest of Christ's Kingdom, they ought to combine their forces and labour in one organization without regard to variety of opinion in certain matters of doctrine, they may show cause for such action. But it is quite another thing to imagine that they have grasped the doctrines in some newly discovered forms which reconcile and remove all the supposed differences. Nothing is gained by deluding ourselves or others. The Arminian believes that man's will is the deciding factor in the matter of his salvation: and the Calvinist believes that God's will turns the seal. No reconciliation of these views is possible. They are mutually exclusive. If the one is true, the other is not true. And it is simply juggling with words to frame a formulary that includes both views in the sense in which the respective parties hold them. The suggested reconciliation of Baptist and Disciples' views as to the relation of baptism and remission is an instance in point. The Baptist papers claim that one of their theologians has discovered a way of reconciling the hitherto opposite views. “There are two kinds of remission, sacramental (or ceremonial) and actual. There can be no remission of sins without baptism, that is no ceremonial remission. Actual remission comes exclusively as the result of faith; sacramental remission comes exclusively as the result of baptism.” This form of Statement is supposed to suffice for the satisfaction of both parties, since 866 REFORMATION PRINCIPLES.

parties, since the followers of Campbell have held that remission was conditioned on, and followed baptism, and the Baptists have stood for the evangelical position that justification and remission are by faith alone. Now, can the Disciples logically and consistently concede that actual remission of sins precedes the act of baptism? If so, for what have they been contending all these years? And what are the Baptists to understand by sacramental remission? If they understand by this no more than that the rite of baptism is a symbol which God has instituted to set forth and declare the fact that the man with whom it is the confession of a genuine faith has been actually pardoned, then the new discovery is nothing more than the historic doctrine of the Presbyterian and Reformed Creeds, that baptism is “a sign and a seal.” – Christian Observer.

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REFORMATION PRINCIPLES. (Continued from last issue).

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INSTRUMENTAL MUSIC UNAUTHORIZED IN CHRISTIAN WORSHIP. From Professor Killen's “Ancient Church.”

The worship of the synagogue was more simple. Its officers did not introduce instrumental music into the congregational services. The early Christians followed the example of the synagogue; and when they celebrated the praises of God in Psalms and Hymns and Spiritual Songs, their melody was the fruit of the lips. For many centuries after this period, the use of instrumental music was unknown in the Church . . . . In the Church as well as in the Synagogue, the whole congregation joined in the singing, but Instrumental Music was never brought into requisition. The early Christians believed that the organs of the human voice were the most appropriate vehicles for giving utterance to the feelings of devotion; and, viewing the lute and the harp as the carnal ordinances of a superannuated dispensation, they rejected their aid in the service of the sanctuary.

Justin Martyr. – A.D. 150. Q. – If songs were invented by unbelievers, with a design of deceiving, and were appointed for those under the law, because of the childishness of their minds, why do they who have the perfect instructions of grace which are most contrary to the aforesaid customs, nevertheless sing in the churches as they did who were children under the law? A – Plain singing is not childish, but only the singing with lifeless organs, with dancing and cymbals, &c. Whence the use of such instruments and other things fit for children are laid aside, and plain singing only retained.

Clemens of Alexandria. – A.D. 190. We (Christians) make use only of one organ or instrument, even the peaceful Word, with which we honour God; no longer with the old psaltery, trumpet, drum, cymbal, or pipe.

Cyprian, – A.D. 240. Such organs, or instruments, were then permitted them (Old Testament Church) for this cause, even for the sake of their weakness, to stir up their minds to perform their external worship with some delight. REFORMATION PRINCIPLES.

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Theodoret. – A.D. 890. God being willing to free them (Jews) from the error of idols, suffered these things (musical instruments) to be, for, seeing that all these things were found in the temples of idols, God permitted them these things, by this means alluring them, and preventing a greater damage by a less detriment, and teaching them by imperfect things.

Chrysostom. – A.D. 396. It (Instrumental Music) was permitted to the Jews, as sacrifice was, for the heaviness and grossness of their souls. God condescended to their weakness, because they were lately drawn off from idols; but now, instead of instruments, we may use our bodies to praise Him withal. Again, let no man deceive you, these (instruments) appertain not to Christians; these are alien to the Catholic Church; all these things do the nations of the world seek after.

Isidore. – A.D. 429. If the Divine Being, by reason of the childishness in which they then were, did allow them to offer sacrifices, why do you wonder that He also allowed them that music which is performed by the harp and psaltery.

Introduction of Instruments. At last, in the year 666, when the number of the beast (Rev, 13.) was now full, the Churches received Latin singing with organs from Pope Vitalian, and from thence began to say Latin mass and to set up altars with idolatrous images. – The Madgebury Centuriators. And if organs have no better father than a Roman Pontiff, nor more gracing birth than to be twine with the mass and idolatrous images, I conceive they'll not be, for these reasons, the more acceptable to any true Protestants. – An old Writer, 1713

Thomas Aquinas. – A.D. 1260. In the old law, God was praised both with musical instruments and human voices. But the Church does not use musical instruments lest she should seem to Judaise. Nor ought a pipe, nor any other artificial instruments, such as organ, or harp, or the like, be brought into use in the Christian Church, but only those things which shall make the hearers better men. Under the Old Testament such instruments were used, partly because the people were harder and more carnal, and partly because these bodily instruments were typical of something.

Erasmus. We have brought a cumbersome and theatrical music into our churches. Men run to church as to a theatre, to have their ears tickled. And for this end, organ-makers are hired with great salaries, and a company of boys who waste all their time in learning these tones. Pray, now, compute how many poor people, in great extremity, might be maintained by the salaries of these singers.

Beza. – A.D. 1519. If the Apostle justly prohibited the use of unknown tongues in the Church, much less would he have tolerated those artificial, musical performances, which are addressed to the ear only, and seldom strike the understanding even of the performers themselves.

868 THE BIBLE IN THE HANDS OF THE PEOPLE.

Luther. – A.D.1540. According to Eckhard, a German Doctor of Theology, Luther considered musical instruments among the ensigns of Baal (organa musica inter Baalis insignia refert.) * * * They are laid aside in most of the Reformed Churches; nor would they be retained among the Lutherans, unless they had forsaken their own Luther.

Calvin. Instrumental music is not fitter to be adopted into the public worship of the Christian Church than the incense, the candlestick, and the shadows of the Mosaic law. * In popery a ridiculous and unsuitable imitation of the Jews, they employed organs and other ludicrous things by which the word and worship of God are exceeding profaned, the people being much more attached to these rites than to the understanding of the Divine Word. We know that our Lord Jesus Christ has appeared, and, by His advent, has abolished these legal shadows. * * For instruments of music in Gospel times, we must not have recourse to these, unless we wish to destroy the evangelical perfection, and to obscure the meridian light which we enjoy in Christ our Lord. I consider that musical instruments agree nothing better with the singing of God's praises than incense, lighted candles, and such like shadows of the law, supposing some one were to bring these back into use [in the Church.] Stupidly, therefore, have the Papists borrowed this, as they have many other things, from the Jews. Men enslaved to outside appearances, such noisy din will captivate, but God is better pleased with that simplicity which he commends to us by his own Apostle.

(Will be concluded in next issue). –––––––––––––––––

THE BIBLE IN THE HANDS OF THE PEOPLE. [Being an address given at the annual meeting of the Hamilton Auxiliary of the British and Foreign Bible Society, May 19th 1908. by the Rev. J. P. LEWIS.] Taking the title as above given as embodying the aims and objects of the British and Foreign Bible Society, let us proceed to the consideration of the society and its working, as thus involving us in the responsibility of maintaining such attitude toward the Bible itself, and the society, as will make not only the local auxiliary successful in the letter of its organization, and also securing us in regard to the spirit of the purpose of the Bible itself. It will be well to note at the outset that whatever success has been attained by the British, and Foreign Bible Society, has depended less on the mere organised being of the society, than on the spirit which the Bible itself as the Word of God has engendered where it has already reached, and its inherent power to hold its place, where ever it comes, creating in the believer the true missionary spirit. It will be seen therefore that it will not be sufficient that we should concern ourselves with the success of the organization of the

society, but that our deep concern and inmost consideration should be constantly maintained THE BIBLE IN THE HANDS OF THE PEOPLE. 869 in the Bible as the word of God, and all means used to keep it as such in our own lives, and every endeavour made to contend for its right to such place in the life of the church as a whole (1 Peter 3: 15): – “But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear.” This will be seen to be essential to success in every way. A robust auxiliary will be one of which the members are devoted Bible lovers, who buying the truth will sell it not. And it will also be necessary to a strong and vigorous campaign in the interests of the organised being of the society that we maintain as the basis of our work, the command – “Go ye into all the world and preach the Gospel.” Remembering the word of Jude 3, – “Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you and exhort you that ye should earnestly contend for the faith once delivered to the saints.” let us strive to secure in our every effort the note of the Evangel. Let it also be emphasised that only in so far as the aims and objects of the British and Foreign Bible Society are maintained in harmony with the will and purpose of God are they truly successful. Having outlined the necessity of a well founded attitude to the work of the society let us ask – Can we rightly claim that the title of this paper as embodying the aim of the society is in harmony with the will and revealed purposes of God? Assuredly so. The revelation of God has always been so made as to leave no room for doubt that the circulation of it in the language of the people is by the design of God Himself. Of this we have ample proof in the fact that Christ in numerous cases where the enquirers came to Him asking of the way of life, pointed out the fact that the desire for knowledge of things spiritual should lead to a searching of the Scriptures. Being then convinced that the aims of the society as expressed in the title as above referred to is in harmony with the will of God, and further that to ensure the blessing of God on our efforts we will ourselves need its teaching, let us examine into the main features of the attitude of the Bible student, with a view to placing in order, some thoughts thereon which should aid us in our work. We will take the ones following as being among others essential marks of the correct attitude of the student of God's word, viz. The recognition of the fact that the Bible speaks of things which are above the finite and carnal mind; of things which are always just as high as the highest ideal of the most spiritual mind; of things which are the lowest in man.

First, The Bible as the word of God speaks of things which are above the finite and carnal mind. Of necessity this is so. God would not be God if the things of God were by nature known to man (1 Cor. 2: 11 “Even so the things of God 870 THE BIBLE IN THE HANDS OF THE PEOPLE. knoweth no man, but the Spirit of God.”) But not only are these known unto man, but by nature he counts them as foolishness, possessing to him no use nor meaning, “spiritually discerned.” It will be seen then that the Bible either in whole or in part cannot be subject to the test of the judgment of man, for that his vision is limited and he cannot weigh things spiritual, with a judgment which is in large part carnal. God must always have His own; and if a man shall rob God he will not he richer but poorer, for nothing can be wrested from the hand of the Mighty One. We can see then that far from it being in the interest of Christian progress to take away from the accepted Bible all that is beyond the finite mind, it is a step which leads not only to a position from which less likelihood of advance is probable, but back to a position from which God has long ago brought His people; for are not the days of idol worship, days when man thought God was an altogether such a one as he Himself, days which we of the New Testament have long overpassed? In this connection also it is remarkable that whenever the authoritative position of God's word both in things understood and things beyond our ken, has been deserted, there has been also in evidence the device of man taking shape in the form of carnal additions to the service of God as established by His Son in the Christian dispensation. But further as above suggested man is the loser by every degree in which he shortens the limitless sphere of God in His own Word. Salvation is of God, and unless the things of that salvation are in the hands of God, and therefore God-like they are neither worthy nor secure. Let us strenuously maintain the future heights of our religion by refusing to allow any liberty to be taken with God's own place in His Word, and vigorously opposing any argument however plausible, having for its purpose the removal of all from the Bible which is not above the finite mind. It had just as well be denied that a grain of wheat possesses more than may be weighed with the avoirdupois weight, as it may be denied that there is more in the revelation of God, than may be curbed and brought within the complete mastery of man. And just as the value of the grain depends more upon its God given and God controlled power of increase than upon its present material, so truly the Word of God is in that life giving power which is so necessarily far above man who shall die. And we must ever remember this special feature of human life and intellect. It is of a man that shall die, and die by just right – “Your iniquities have separated between you and your God.” So

as there is natural separation there must be satisfactory reconciliation, and so that there maybe satisfactory reconciliation there must be recognition of natural separation, and a willingness to the divinity of the Word of God and of His Christ, and to the aboveness, so to speak, of the Word of reconciliation which is one of the first essentials to a saving faith, And it may well be asked would the heaven of THE BIBLE IN THE HANDS OF THE PEOPLE. 871 “the inheritance incorruptible and undefiled and that fadeth not away” be worth what its Giver and the saints of all ages have claimed for it, if the things of its promise are within the gauge or man of carnal mind and deceitful heart? Nay it must still be held that “Eye hath not seen nor ear heard, neither hath entered into the heart of man, the things which God hath prepared for them that love Him,” and to do so consistently the inspiration of the Scriptures, in the fullest sense, must be held, and we must be made willing to the condemnation of God because we have sinned and willing to the acknowledgment of the position of ignorance of things spiritual into which the fall brought man. Secondly, The Bible as the word of God speaks of things which are always just as high as the highest ideal of the most spiritual mind. We must deal with this the second head, remembering what we have held under the foregoing. It must be remembered also that there is in all the dealings of God with His people the widest sympathy. And it is this sympathetic note of Bible teaching which it is here intended to outline. It will be seen that while it is of all things necessary to hold the inspiration of the Bible whereby the greatest glory may be given to its Giver, and the greatest value secured in its message, it is also not to be despised, that it speaks to man in his humanity with a note of the fullest sympathy. “I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble and to revive the heart of the contrite ones,” – Isaiah 57: 15. In the great work of God 'on mans' behalf not any one thing has been omitted, and there is preserved to the believer every goodly influence and every strengthening force. “Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any virtue, and if there be any praise, think on these things.” – Phil. 4: 8. – “For as he thinketh in his heart so is he,” Pro. 23: 7. We have said that the Bible as the word of God speaks of things which are always just as high as the highest ideal of the most spiritual mind. What is meant by this is not that there is on the part of God any changeableness, but that, in the great scope of His infinite God-head He is able

to reach every believer in the degree of his need and the measure of his ability. God is able to take us just as we are in the beginning of our faith, and in the after experiences of our life is able to meet us day by day. “His mercies are new every morning.” He is the Author and Finisher of our faith. How glorious is this feature of the divine character! To the publican and sinner He is the Seeker and Saviour that which was lost; to the little band of, disciples He declares the message, “Fear not, little flock,” and “It is I, be not afraid;” and to the humble follower, reached nigh to the evening season, 872 THE BIBLE IN THE HANDS OF THE PEOPLE and the hour of the setting sun; “When thou passest through the waters, I will be with thee,” and, “He that overcometh shall inherit all things.” And so, when we are downcast and sick at heart because of sin. God is the sinners friend; and when by reason of wasted days, we have not of that hopefulness which comes as the message born of our own experiences, yet still He is ready unto the occasion, and the prayer which rose for Peter rises for us, and the desolation of many failures is blotted out in the fulness of that one great success the Lamb without blemish and without spot, the atoning Christ; and then rising like the apostle Paul on the wings of faith, and seeing things which it is not lawful to utter, God is with us on the mountain top and “by the grace of God we are what we are.” There is never a day of our experience in which God is not just our need, and there never shall be a time when any influence will take man higher than that God using that influence will make it to speak his message, and the unfolding of God's purposes will always show that there remaineth yet very much land to be possessed. Thirdly, The Bible as the word of God speaks of things the lowest in man. “Know thyself” is a command which man may well obey; for the fruits of obedience in this are so far reaching. And yet a knowledge of himself, only from a human and finite standpoint would be of but little avail; our need being of higher authority. There is no authority upon sin in all its depth, and with its results so aimed at man's destruction, which can be compared to the word of God. “To be forewarned is to be forearmed,” and if we should fit men to battle with the world, the flesh, and the devil, we must secure to them an estimate of sin which is nothing less that God's estimate of it, and this we have in His word, “All Scripture is given by inspiration of God, and is profitable, for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, throughly furnished unto all good works.” – 2 Tim. 3: 16, 17. Not only does the Bible speak of man's sin, but speaks of it authoritatively, and with a statement touching its every particular, which puts it not only in the full light of truth, but in such a manner as is more effective in readjusting the sinner

and the truth. “The word of reconciliation of which Paul speaks is a word which has much to say on the awful nature of sin.” It will be seen at once how essential is this willingness on the part of man to the “full counsel of God;” and how that one of the marks of true Godliness, and also of good citizenship will be a godly estimate of sin, – in other words, Bible knowledge in its teaching on the depravity of man, How necessary then, that the aim of Bible lovers individually and in their whole body should be – “The Bible in the hands of the people.” And how rightly may our expectations be, that God will bless us in a work so in keeping with His word. Only let us maintain our own Bible knowledge, stand for the defence of a FREE PRESBYTERIAN INTELLIGENCE. 873 people's Bible, and endeavour to inculcate in others a like desire, and God will not only bless the labours of our hands in the work of the Bible Society's organisation, but in the spirit of its aims, and in the power of His truth.

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THE PRESBYTERY. – The meetings of presbytery were revived in the Free Presbyter- ian Church, Geelong, on Wednesday, 6th May at noon, the members present being the Revs. J. P. Lewis and J. Sinclair; and Mess. S. McKay and A. Nicholson, elders. Rev. J. Sinclair constituted the meeting with devotional exercises, and read the provision in the Act of Reconstruction for reviving the court after cessation owing to the want of a quorum. He mentioned with thankfulness that during the several years which had elapsed since the last meeting was held, considerable help had been given by the visits and ministrations of ministers of the sister churches in New South Wales and South Australia, which had enabled him in some measure to supply the pastorless congregations. Several appeals made to the Home Churches for ministers had not succeeded; but in the goodness of God Mr. Lewis came to them; was called to the charge of Hamilton and Branxholme and ordained and inducted at Hamilton on 25th. July last, three members of the old presbytery being present as a provisional court, viz. Rev. Wm. McDonald, now of Sydney, Mr. A. Morrison, and himself. It was pleasing to say that the settlement had the unanimity of the people, who were greatly encouraged by it. It was also matter for gratitude to the Great Head of the Church that now the Free Church in this State could have its presbyterial order restored. Notification of the purpose thus to meet had been sent to the minister absent, the Rev. A Paul, of St. Kilda. After commissions were given in by the elders already named as representatives of the sessions of Geelong and Drysdale, and of Hamilton and Branxholme, the Rev. J. P. Lewis was appointed moderator and Rev. J. Sinclair, clerk. The first business was the report of the committee appointed to take charge of

funds and supply of ordinances to pastorless places by the Synod at its last meeting, till the presbytery should be, if the Lord should so will it, revived. This was done by the reading of the minutes of the meetings of the committee during the interim. On the motion of Mr. Nicolson seconded by Mr. McKay, the report was received, and satisfaction was expressed with all that had been done. The treasure reported that since last meeting of the committee he had sent to Edinburgh last Sept. £7 1s 1d, for the Spanish Mission, and had £1. in hand for it; that for Presbytery expenses Fund he had a balance of £4 4s 8d, besides collections at harvest thanksgiving last March at Geelong of £3 13s 1d, and at Drysdale of £1 13s 9d. that for Students' fund £3 had been received, the credit balance being £32 13s 3d, including Savings Bank interest of £2 11s 8d, that the credit balance of 20th Century fund amounted to £318 8s 3d, plus the accumulated interest on £250 on fixed deposit; that £8 17 9d had been sent to Free Church of Scotland Foreign Mission, and £5 to the Jewish Mission. It was also mentioned that the late Mr. 874 FREE PRESBYTERIAN INTELLIGENCE.

Arch. Hutchinson, an elder of Geelong Free Church had left about £80 to the Jewish and Foreign Missions of the Free Presbyterian Church of Scotland, and a like sum to the Spanish Mission, which amounts were being sent to Scotland by his executors. The report was received. The magazine – Free Church Quarterly, it was agreed to publish under the authority of the presbytery, with consent of the clerk who had conducted it for many years. Though there were subscribers in arrears, its cost had been met, with a present credit balance of over £5. On the motion of the clerk seconded by Mr. Nicolson the court approved of the letter which had been recently sent to the Moderator of the Free Church of Scotland, dated 6th April, signed by the two ministers present and 2 elders, in which the brethren said: “We convey to you our greetings, our sympathy with you in all the trials of your Church owing to the defection of many from her distinctive principles; and our congratulations in that you have been relieved of the impedimenta of an unfaithful majority by their secession to another body, and in that the Providence of God has secured to you so much of the temporalities, which we think remarkable in view of the powerful influences which were hostile to your possessing what was lawfully your own. We are gratified, however, to know that temporal things were of secondary importance in your estimation; and that, for the sake of testifying to the crown-rights of Emmanuel, you were prepared to suffer the loss of things temporal, as your Disruption predecessors did. You are aware we presume, that in 1846, there was a disruption in Victoria; some ministers of the then Synod of Victoria in connection with the Established Church of Scotland having left it to maintain here the same principles as those of the Free Church at home. Then there was a union, in 1857, of a majority of the Free Presbyterian Church with the Established Synod. Since that time the Free Church of Scotland majority sent supplies to the Unionist body, and their Colonial Committee would not send any to the Free Church here, although the Glasgow Presbytery by a majority of 20 to 5 overturned the Assembly to “countenance and encourage in the Lord, as faithful labourers in the Colonial field,” the brethren here who held to the Free Church's position. A remnant, however in the midst of many trials and difficulties still survives; and so lately as about six years ago refused an

invitation to unite with the large Presbyterian body. Though diminished since then so much, that our Presbyterial court was intermitted, the Lord had given us a reviving; and we hope soon to have Presbyterial action restored. Wishing you the guidance of the Great Head of the Church in your approaching deliberations. We are etc. Mr. A. N. McLennan personally applied to be received as a student for the ministry, and was recommended by the clerk, who said that for nearly 2 years he had been at the Geelong College, and had passed what was formerly known as the matriculation examination, last year, and been a prize-taker. He was now taking special subjects at the college, and studying Biblical literature and the Greek New Testament under the clerk. His parents were firm Free Church members, and he was also a member of the Church. The application was received, the clerk was requested to continue as theological tutor; and the moderator suitably addressed the student. The moderator spoke earnestly on the immediate need of more ministers, and had the court with him in moving that something be done to seek its supply. The court appointed the moderator and clerk to arrange for any supplies that may be available during the intervals FREE PRESBYTERIAN INTELLIGENCE. 875

supplies that maybe available during the intervals between the meetings. Public questions and events were referred to, among these the matter of the Bible in schools, and the long dry weather, though some rain has lately fallen; and the feeling was expressed that it was not surprising that there should be Providential adversities in view of the ungodliness which prevails. After an arrangement of future meetings, the court adjourned, and was closed with prayer. GEELONG AND DRYSDALE. – The 27th annual meeting of this congregation under the present pastorate was held on 11th current. The minister reported 639 pastoral visits for the year, and that the communion roll had 94 names. The weekly prayer meeting continued to be fairly well attended, the elders Sabbath morning prayer meetings had been kept up for about 27 years; a Sabbath morning class, at 10:15, had been commenced during the year, and the Sabbath School was still under the superintendence of their venerable senior elder, Mr. W. J. Reid, whose absence in New South Wales prevented him from giving his usual report on it. Instead of the treasurer (Mr. J. McNaughton) who was recovering from illness, the clerk of the deacons' court, Mr. R. Hair, gave the financial statement, which showed that the ordinary receipts from Sabbath collections and quarterly subscriptions and donations, including £34 13s 9d from Drysdale, had amounted to £384 8s lid and the expenditure, to £390 1s 11d. In addition, to this £80 8s 6d had been received and expended in painting the outside of the manse. and erecting a substantial fence along the streets bounding the property. The minister expressed pleasure in reviewing the past, that they had maintained the cause for 27 years without seat rents or even a collector; the people cheerfully sending in their contributions on notice publicly made at the end of each quarter: and that they did not appeal, as so many did, for their ordinary fund's or special requirements to others to help them by concerts, bazaars, or any other modern and unscriptural devices. They were really a self supporting congregation. After votes of thanks were given to the treasurer for his work for about 45 years, the meeting closed, as it was opened, with devotional exercises.

HAMILTON AND BRANXHOLME. – Congregations are keeping up well, that at Hamilton in the evening being specially promising. The word of God is being blessed in the deepening of the spiritual life, and the loyalty of the people is everywhere manifest. A well fitted laundry has been added to the manse, the yard at Hamilton Church has been drained, and is being formed and gravelled; and friends intend to meet for tree planting at Branxholme on Thursday, 25th inst. DEATHS. – Mrs. Ann Norton, passed away at Branxholme, after only seven days illness on May 8th, at the age of 82. She was a faithful attendant at the house of God, and anxious in her attention to His word, the minister's visits being always the signal for the willing production of the Book, and a humble acknowledgement of God in prayer. Mrs. Norton was the oldest of a large family of Cameron's settled throughout the Hamilton district. A large gathering at the cemetery testified to the esteem in which they are held. – Mrs. Kate Cameron died in private Hospital at Hamilton on May the 11th. Though not connected with the Free Church congregation, the services of the minister were personally sought during the last month of her life, and such ministrations were supplemented by those of Mr. Coll McDonald, senior elder, in Gaelic. She died at the age of 92, possessed of her faculties to the last, professing her faith in the Lord. Mrs. 876 FREE CHURCH OF SCOTLAND.

Cameron is the last of a large family of Camerons who held stations in the district, and was held in high esteem by all who knew her. Mr. Christopher Cleland, died suddenly of heart failure on Friday the 15th May. Though not a churchman himself he was the beloved husband of one of our members and the father of two sons and five daughters associated with our church's interests, who are in deep grief at the sudden loss of one by his family beloved, and widely esteemed as a man of integrity. A concourse of some five hundred people at the burial showed the wide circle of friends who were touched by the event. May the circumstances be blessed to all. “In the midst of life, we are in death.” “Be ye ready also.”

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On 25th Feby. services were held in connection with the re-opening of the renovated Free Church of Farintosh. Notwithstanding the disagreeable weather, there were large congregations. Rev. Murdo MacKenzie, Moderator of the Free Church, preached an able and eloquent discourse in Gaelic, in the course of which he appropriately alluded to the re-opening of the church, which possessed many interesting associations in connection with the Free Church in the Highlands. Rev. Ewan Macleod, Dornoch. preached in English from 1 Kings 9: 3, latter part. At the close of his sermon, Mr. Macleod addressed a few words of counsel and encouragement to the congregation. We congratulate you, he said, on having this comfortable place of worship. We rejoice that you are holding by those grand evangelical traditions with which Ferintosh has been so honourably connected; that you hold dear the gospel which Mr. Calder and Dr. Macdonald preached so fruitfully. Be thankful that your present minister is as zealous for that same gospel as those great men were. Stand by him in all faithfulness to the truth, and let Ferintosh spiritually be what the word literally means, “a foremost land,” in evangelical zeal, earnestness, and fruitfulness. I now understand the secret of

Macdonald's power as a preacher, said Dr. Chalmers to a friend as they were leaving an Edinburgh church in which Dr. Macdonald had just preached; “he preaches justification by faith.” That has always been the doctrine of a standing or falling church. That was the kind of preaching that made Scotland a genuinely religious country. That doctrine is not much preached in Scottish pulpits now. Two streams of evil – Rationalism and Romanism – have for many years been pouring their waters into this land of ours, and the tide of their waters is still rising. The first of these influences has largely deprived us of effectual gospel preaching, and the second has corrupted our worship. The Church of England is practically Romish, and the larger Churches in Scotland are fast following in the same direction. It is high time for those who value the gospel to unite together in its defence, and to save our beloved land from being trodden under foot of such enemies of mankind as Atheism, Rationalism, and Romanism. The church is practically wholly rebuilt. The interior has an ornate and comfortable appearance. That the labours of the Church Commission are approaching completion is shown by the fact that the let of the rooms and offices they have occupied since the appointment of the body in Edinburgh has been renewed for a period of only six months from the Whitsunday term. In the expectation of the Commission, the work they have been engaged in should be brought to a close early next year, and provisional arrangements have been made FREE CHURCH OF SCOTLAND. 877

with a view to enabling them to occupy the apartments from time to time for shorter periods from the Martinmas term. The main duty still to be overtaken is purely conveyancing work – the giving of titles to the several bodies to whom the Church property has been allocated – and it is here the professional skill of Mr. Prosser, the latest addition to the Commission officials, will be of great service. He will have the assistance of an expert conveyancing clerk. – Northern Chronicle, 26th Feby.

–––––––––––––––––––––– The Commissioners under the Churches (Scotland) Act on Monday sent out the following order: – “For provision of the annual sum required for the maintenance of the Free Church College, including bursaries, which was fixed by the Commissioners' memorandum of Oct. 19, 1906, at £3,000, a capital sum of £92,308 has been allocated to the Free Church.” The total funds dealt with by the Commissioners in their recent statement amounted to £2,042,963. Adding to their former allocations this £93,308, and taking the value of the value of the Church offices at £20,000, the share which the Free Church gets works out as follows:– Sustentation Fund, … … … … £100,000 Home Missions, … … … … 20,000 Highlands and Islands, … … … … 10,000 Reserve Fund and General Trustees, … … 14,000 Legacies, … … … … … 40,000 Special Funds, … … … … … 66,000 Aged and Infirm Ministers' Fund, … … 35,000 Miscellaneous, … … … … … 80,000

Sons and Daughters of Ministers, … … 6,000 For Assembly Hall … … … … 1,200 Value of Free Church Offices … … … 20,000 Maintenance of Free Church College … … 92,308 £484,508 The Widows' and Orphans' Fund is being carried on under a special scheme, in which the Free Church participates.– Northern Chronicle, 11th March. The Commissioners have allocated to the Free Church a sum of £484,508; well nigh half a million sterling, A great deal was heard at the time of the Union about making sacrifices for what was considered such a desirable object, but we make bold to say that had the men who urged on the Union realised what it was to cost in money, they would not have acted with such a high hand. For it is to be borne in mind that the above sum, large though it be, does not represent the full monetary loss of the United Free Church. To it is to be added the £150,000 gathered for the Emergency Fund, the greater part of which is already spent, and also the sum of £150,000 for “Churches and Manses,” for which an appeal is at present being made. When one puts the sum of £50,000 offered by the United Free Church to the Free Church when the former were likely to lose their case, it must make the hard-headed business man of the United Free Church blush with shame. What with all these troubles the United Free Church had to face a decreasing Sustentation Fund. A Church's life it is true does not consist in these things, but they appeal to certain minds and produce a sobering effect. – Free Presbyterian Magazine. 878 NOTICES.

NEW METHODIST THEOLOGY. ––––––––––––––––

That the Methodist Church is keeping pace with the rationalistic stride from Biblical truth so noticeable in the present day, is indicated in the following clipping from a recent number of the Australasian. The Rev. E. H. Sugden's inaugural address at Queen's College, on “The Standards of Methodist Doctrine: a Study in Methodist Law and Usage,” has been published by Melville and Mullen. The object of the address is to satisfy those who have been troubled by what they have regarded as a want of orthodoxy in some of the present Methodist teachings, and others who, feeling themselves unable to accept certain older views of doctrine, have come to regard themselves as having departed from the standards of Methodist belief. Mr. Sugden refers to a number of decisions which show that Methodism is advancing with the times. It is allowable to teach that there is no authority in Scripture for the doctrine of eternal punishment. It has been ruled that the scientific theory of evolution and the general method and, reasonable conclusions of the higher criticism are not contrary to the standards. Dr. Ballard, an eminent Methodist divine, in his book, “Christian Essentials,” teaches that “the holding of the specific doctrine of the Trinity is not essential to salvation;” that there never was such a thing as “total depravity or hereditary guilt;” that “it is a fallacy to think or assert that any one view of the atonement is necessary in order to constitute a man a child of God;” that “the very first step” towards the true representation of Christian essentials must be the final dismissal of the word “hell” from “modern theology.” The last British conference appointed Dr. Ballard its official lecturer on apologetics, and he is going all over England lecturing in the name of the conference on these very questions. In the current

number of the “Wesleyan Methodist Magazine” his book is reviewed as “emphatically a good, strong book,” and the author is praised for “setting aside common exaggerations or misapprehensions, as in the case of the doctrine of the Trinity and the Christian hereafter.”

––––––––––––––––––––– NOTICES.

RECEIVED FOR MAGAZINE SINCE LAST ISSUE: – Victoria. Mr. T. Creelman, Fairview 2/6 for 1906. Mrs. McInnes, Macarthur, 5/- to 1903. Mr. J. McNaughton, Geelong, 1/- for 2 copies last issue, Mrs. H. Stewart, Warracknabeal, 10/- to end of 1905. Mrs. K. Gillanders, Cargarie. 2/6 for 1907. Mr. H. Oakman, S. Charlton, 3/- for 1907. Mrs Robertson. Armadale; Mrs. W. Hunter, Geelong; Miss Nicolson, Port Fairy; and Messrs. J. Brown, S. Yarra; M. Morrison, Ultima, and A. McPherson, Branxholme, 2/6 each for 1908. Mr. Parkinson, Geelong, 7d half penny for copy. Mr. A. Nicolson, Macarthur, 7/6 to end of 1907. Mr. A. McLean, Camp Creek, 5/- to end of 1909. Mrs. G. Henderson, Drysdale, 7/- to 1913. Mr. W. J. Reid, Geelong, for 9 copies for 1908, £1 2 6. Mr. N. McGilp, Minyip, 15/- for self to end for 1907, and 5/- for Mr. A. McGilp, Coshindrochaid, S., to 1903, Mr. N. McKenzie. St., Arnaud, £1 5/- for self to end of 1908, and £1 for Mr. J. Kenzie to 1905. Correction: In last issue, Mr. J. Nicolson's subscription. of Moyarra, should have been credited to 1911. New South Wales: – Per Rev. D. Mclnnes. £1. for Mr. J. McLeod, Woodford Leigh, to 1905, and 2/6 for Mr. D. Anderson Chatsworth, to June 1908. Mr. G L. Martin, Eatonswill, 2/6 for 1910. Mr. A. McPhee, Clarenza, £1 5/-, to 1916. Mr. A. McPhee, Coldstream, 5/- to end of 1908. Per Rev. W. McDonald, Mr. Mitchell McKay, Parramatta 5/- to end of 1907. For Presbytery Fund: Geelong collection, £3 13/1; and Drysdale, £1 13/9.

––––––––––––––––––––––––––– All communications for this magazine should be addressed to Rev. John Sinclair, F. P. Manse Geelong.

–––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– Printed and Published for Rev. J. Sinclair, Geelong, by W. A. Brown.

Vol. 6 No. 15

THE FREE CHURCH QUARTERLY

———————————————————— A MAGAZINE

FOR THE DEFENCE AND ADVOCACY OF SCRIPTURAL WORSHIP,

DOCTRINE, GOVERNMENT AND DISCIPLINE. –––––––––––––––––––––––––––––––––

BY AUTHORITY OF THE PRESBYTERY OF THE FREE PRESBYTERIAN CHURCH OF VICTORIA –––––––––––––––––––––––––––––––––

S E P T , 1 9 0 8 –––––––––––––––––––––––––––––––––

CONTENTS:– Page Isaiah's Ministry … … … … … … 879 The Sabbath … … … … … … … 885 Do you wear a cross? … … … … … … 889 Man's New Theology … … … … … … 891 Brevity of Life … … … … … … … 893 How little of God is in the present generation … … … 893 Brief thoughts on the Word … … … … … 894 Free Presbyterian Intelligence – Obituary … … … … … … 896 Hamilton … … … … … … 896 A Preaching Tour on Northern Rivers N. S. Wales … … 897 Death of the Rev. D. McInnes … … … … … 899 Australian Deputy at the Scottish Free Church Assembly … 902 A Unionist Report on the Free Church of Scotland … … 903 Reformation Principles … … … … … … 906 Notices … … … … … … 906 –––––––––––––––––––––––

W. A. Brown, PRINTER, &c., GEELONG.

—————————————————— THE FREE CHURCH

QUARTERLY.

════════════════════════════════════════════════ VOL 6. No. 15] SEPT. 1908 [PRICE 2s. 6d: Yearly (Including Postage).

════════════════════════════════════════════════ ISAIAH'S MINISTRY,

–––––––––––––––– “Then said I, woe is me! for I am undone: because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of Hosts. Then flew one of the seraphim unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: and he laid it on my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. And I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I: send me.” – Isaiah 6: 5-8. The prophetical career of Isaiah covered one of the most interesting portions of Jewish history. He is said, in the first verse of this book of prophecy, to have exercised his office in the reigns of four kings, Uzziah, Jotham, Ahaz, and Hezekiah. We are elsewhere told that he wrote the Acts of Hezekiah, and must therefore have outlived that monarch. It is probable also that he lived sometime into the reign of Manasseh, by whom, it is traditionally asserted, he was put to death by being sawn asunder. Exercising a prophetic ministry of some sixty five years he must have entered upon it when young, for even dating its commencement at twenty five he would be ninety years old when martyred. The chapter from which my text is taken contains the vision of his call to

the prophetic ministry, and which most interpreters consider ought to be the first chapter of the book, It presents a picture touched with the richest colours, 880 ISAIAH'S MINISTRY. and admirable for the precision of its elocution and the grandeur of its imagery. In the sparkling language of a living writer – “The cross stands in the painted window of his style. His stateliest figure bows before Messiah's throne. An eagle of the Sun, his nest is in Calvary.” In Isaiah we have the picture of a young man, who, in an afflicted state of the church draws near unto God, not knowing what to ask for; but, lying at His footstool groaning, is suddenly revived with such a measure of divine grace, and filled with such a measure of divine consolation, and entrusted with such a measure of divine communications, that ever after he walks the earth with the cup of salvation in his band, pressing it to every lip, and beseeching men to be reconciled unto God. I shall I. Shew how a young man is overwhelmed under a believing view of the glorious majesty of Christ. II. Shew how a young man is revived by the application of the work of Christ made to him. III. Shew to what duty a young man is called who is thus quickened. And may the Lord, the Spirit of Burning, touch our hearts that they may burn within us while we hear the melody of a Saviour's grace and behold the majesty of a Saviour's glory. I. Shew how a young man is overwhelmed under a believing view of the glorious majesty of Christ. Young Isaiah is in distress. The death of King Uzziah has cast him down. In his distress he repairs to the sanctuary of God and stands by the altar. As he looks towards the holy place the veil is suddenly drawn aside, and the Holy of Holies is opened to his view. And Oh, what a sight was then opened to him! A throne was there! And such a throne! A throne of glory set above all stars, before which every creature must worship! A throne of power lifted up above all angel seats, under which every creature must be subject! A throne of grace – the very mercy seat over the ark of the covenant, to which every believing soul may come boldly! On this throne sat Jehovah, as a warrior taking his rest, as a monarch holding his survey, as a judge giving the law; from whose shoulders fell as robe so ample, so magnificently wrought that the skirts of it filled the temple. And at the Presence the heavens were rent, the temple gates shook, the house was filled with smoke, and veiled seraph sang to veiled seraph, 'Holy, holy, holy is the Lord of hosts, the whole earth is full of His glory,' till all heaven was one surge of

melodious praise. It was God whom Isaiah saw. But “God manifest in flesh” – God in my nature. “These things” says John, “said Esaias, when he saw his (Christ's) glory and spake of him.” The vision Isaiah saw anticipated the manger of Bethlehem, the carpenter's shop, the fast of the wilderness, the agony of the garden, the shame of ISAIAH'S MINISTRY. 881 the cross, the degradation of the tomb, and presented Christ to him as when He shall rend the veil of these blue heavens, and shall reign in mount Zion, and in Jerusalem, and before His ancients gloriously. Now with the scene of the Transfiguration in our mind's eye, and Peter's “It is good to be here” lingering on our ear, one is apt to think – “Surely,” we will hear him exclaiming, “blessed am I above men to be favoured thus by the Lord. Blessed are those eyes which have seen a glorified Christ. Blessed are these ears which have heard seraphic anthems. O happy Isaiah, for ever happy in the privilege possessed by those glorious angels who do always behold the face of the Father.” Ah, no, young Isaiah was not yet in the condition of Peter. The burning coal from the altar has not yet touched his lips. The fiat of redeeming grace had not yet gone forth, “Lo this hath touched thy lips, and thine iniquity is taken away and thy sin is purged.” The consecration of his service to Christ as his only master had not yet been made. Consternation, not joy, dismay, not gladness, seizes his soul, and he is overwhelmed. And so it is, brethren, with all in Isaiah's circumstances. Shall the very heavens rend at the presence of a glorious Christ, and shall not a young persecuting Saul fall prostrate before the shining light? Shall the very posts of the door of the Lord's house be moved at the voice of Him that cried, and shall not that voice when it cries, “Saul, Saul, why persecuteth thou me?” cause the young man in consternation to cry, “Lord what wilt thou have me to do?” Shall young Isaiah, when he saw the King, the Lord of hosts, cry out in dismay, “Alas for me! I am a gone man;” and shall not any sinner yet, who is made to see Him as Isaiah saw Him, be moved to cry out as if hell were moved from beneath to meet him at his coming? The young man is made to feel that he has not a title to share in the glory of Christ, and he cries out, “Woe is me! I am undone.” He has seen the King, the Lord of Hosts, and that sight has given him a sense of what previously he had only a knowledge. He feels now that he is all guilt; that he is all dry stubble – the dry stubble of guilt, towards whom an avenging Christ is now moving in flaming fire, and he feels that in the moment of contact the fire of the Avenger will devour him. Christ is on that throne the King, the Lord of Hosts indeed, But He is also there as the Man who bore our sorrows, as the

Atoner who brought in a righteousness, as the Redeemer whose right it is to save His kinsmen of the flesh. Yet the young man allows these characteristics of the King to escape his notice. He sees not yet the pathos of Christ's woe. He sees not yet the loveliness of Christ's beauty. He hears not yet the melody of Christ's grace. He sees only the rending heavens, the quaking posts, the smoking tabernacle, the veiled cherubim with their awfully reverent cry, “Holy holy, holy is the Lord of hosts,” His mind fills with a sense of the unutterable majesty and 882 ISAIAH'S MINISTRY. holiness of Him with whom he has to do, and overwhelmed with fear he cries – “I am all guilt. I have no title to heaven. Woe is me! for I am undone.” Ah! young man, have you felt, like Isaiah, that you are all guilt and therefore undone? Again, the young man is made to feel that he has not a meetness for the glory of Christ; for he cries, “I am a man of unclean lips, and I dwell in the midst of a people of unclean lips.” Even though his guilt were removed his corruption would remain. Even though he could read his title clear, a glance at himself, in contrast with the holiness of the King, shows to him his unfitness, because of pollution, to abide in that place where there entereth in nothing that defileth. He has seen the seraphim veil their faces, as if by this attitude declaring that they are ready to yield a blind obedience to all the commands of the King, although they should not understand the secret reasons of His counsels, promises and commands. And he contrasts this with the waywardness of his own corrupted will which demands a reason for this counsel, a ground for that promise, and an explanation of this other command, before it will submit to the rule of the King. He has heard their song. And oh what a song! A song celebrating the Lord's hatred of sin – “Holy, Holy, Holy, is the Lord of Hosts.” And yet a song displaying the salvation of Jesus – “The whole earth is full of His glory.” And he feels that he has not caught their spirit, and that he cannot send back their note. Their choir is too blessed for him to sing in. Their services are too pure for one of his unclean lips. A devil is as fit to mingle in that choir as he is. He has seen them with their wings ready to fly. O so ready! O so swift! to execute the will of the King. And after sinners! After sinners! If they may be won! So like the King himself in accounting it their delight and honour to minister to then who shall be heirs of salvation! And he looks at his own depraved heart that will not move him to tread in the steps of seraphs. He finds his want of the wings of faith and love to do the work of saving sinners with cheerfulness and expedition. And he cries, “I am a man of unclean lips, and I dwell in the midst of a people of unclean lips.” Oh young man if, like Isaiah,

you have been made to feel that you are all guilt, surely, like Isaiah, you have been made to feel that you are all pollution. II. Shew how a young man is revived by the application of the work of Christ made to him. – Isaiah had already found Christ, though for a season he has been in mourning and heaviness. But God has strong consolations ready for heavy mourners. Those that humble themselves in penitential shame and fear shall soon be encouraged and exalted. Those that are struck down with visions of Christ's glory shall soon be raised up again with visits of Christ's grace. One of the seraphs is dismissed for a time from attendance on the throne of Christ's glory, that he may be a messenger of His grace to this young man; and so well ISAIAH'S MINISTRY. 883 pleased is the seraph with the office that he comes flying to him, as when to the Lord Jesus himself in His agony there appeared an angel from heaven strengthening Him. And mark, how a fresh application by the Spirit of Christ's work relieves Isaiah's entangled soul. First, his guilt is blotted out, and a sense of pardon sealed anew upon his soul, “Thine iniquity is taken away.” Next, a check is given to his corruption, and an impulse to his holiness, “Thy sin is purged.” Then this sense of pardon, and assurance of holiness, are conveyed by the Holy Ghost, who is represented by “the burning coal,” for His name elsewhere is “the spirit of burning.” Further, the burning coal is taken “from the altar” inasmuch as the Spirit proceeds from Christ, and bears witness of Him. And lastly, the vast work is done, and the vast change accomplished in a moment – “Lo! this hath touched thy lips, and thine iniquity is taken away.” No sooner is Christ brought near by the Holy Ghost, than every fetter falls off from Isaiah's soul, and every cloud is dispelled from Isaiah's mind. Now a salvation so great, so complete, so instantaneous, and so free, is ready for him who bears it for the first time today, as well as for him who, like Isaiah, may have ceased for a season to enjoy it. It matters not whether you are a backsliding saint or an unconverted sinner. In either case you need salvation, and a salvation at once from guilt and defilement. Well, here it is in all its boundless efficacy, in all its unrestricted offer, and in all its immediate enjoyment. Were a seraph now seen flying towards us, as he did to Isaiah, would not every eye follow him as he left the opened sky, and would not every lip be presented for his touch, and would not our only fear be lest “his coal should cease to burn” ere he came to us? But amidst us is one higher than any seraph! The Spirit Himself is hovering near with His “burning coal.” And if there be one among you not reconciled to God in righteousness this very moment the fault is all your own. Men and brethren! the “burning coal from

off the altar” is at your lips! There waits the Spirit with the blood of a finished atonement! There waits the Spirit with the robe of spotless righteousness! There waits the Spirit with the unsearchable riches of Christ! Receive Christ as there thou sittest in all thy trespasses, and on that spot thy pardon shall be sealed, and on that spot thy heart shall be made meet for the inheritance of the saints in light. III. Show to what duty a young man is called who is thus quickened. Being quickened he is to teach transgressors the way. Every soul whom Jesus receives into his fold He sends into his vineyard. Indeed, every redeemed soul pants to be made use of, and has no greater delight than in telling about the Saviour who loved it. Act in this spirit, all ye who have found peace with Jesus. Be this your language, “Here am I, send me.” Remember that as the whole 884 ISAIAH'S MINISTRY. Trinity combined for your salvation, so by all the persons of the Godhead are you invited to proclaim their work of redeeming love – “Who will go for us?” Has Jesus died for you? – then bring others to His grace. Has the Spirit healed you? – then be an epistle of holiness. Has the Father set his love on you from everlasting? then love Him who first loved you. Walk only as Isaiah did with a view to the glory of God, and the redemption of souls, and the disclosures of eternity. Walk with the cup of salvation always in your hand, and present it to every lip. Walk among the dead with life – walk among the sick with healing – walk among the troubled with hope – walk among the guilty with pardon – walk among the evil with rebuke – walk among the lost as a spirit from heaven, calm, unwearied, and holy. Be prophets in your own families and drop the seeds of life now into the heart of your child, now into the bosom of your wife, now into the soul of your servants. Be witnesses to the world. Protest not merely against its lusts, its pomps, its fashions. Testify to it of Christ. Be standard bearers in the Church, and in a day when many have forsaken Jesus, and more are ready to do so, prefer Zion above your chiefest joy; and if by any means you can gather in her elect, say promptly, “Here am I, send me.” To be thus employed for Christ and devoted to His service is an honourable work. And shall we who are engaged in it mingle with the crowd? Shall we engage in the ordinary employments and enjoyments of the world? Let us rather say with one of old, “I am doing a great work so that I cannot come down; why should the work cease, while I leave it, and come down to you?” To be thus employed for Christ and devoted to His service is a work of responsibility. And the very word responsibility should sound upon a Christian's ear loud and solemn as eternity. Responsibility! What is it? It is to give an account

to God. I look round on this congregation and reflect that on the true discharge of my duty depends in a great measure your salvation or ruin. I turn to Ezekiel and read, “Son of man, when I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for a watchman; if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman's hands! His blood! the blood of a soul! The blood of a soul that is lost, and shall never die! This is responsibility! Appealing to the best feelings of nature and of grace, shall I ask in vain, “Brethren, pray for us, that we may give our account with joy, and not with grief.” J. B.

–––––––––––– A saint is not free from sin, that is his burden; a saint is not free to sin, that is his blessing. Sin is in him, that is his lamentation; his soul is not in sin; that is his consolation. – Secker. THE SABBATH. 885

THE SABBATH. ––––––––––––––––––

The eternal God hath said, and in His Word He is saying to us now: “Remember the Sabbath day, to keep it holy.” Thousands and tens of thousands of the children of men are saying, as plainly and emphatically as it is possible for public and persistent conduct to say it, No, we will not keep it holy; we will make it a day of pleasure, or amusement, or worldly business. Such is the declared will of God on the one hand; and the open undisguised, and resolute determination of multitudes of mankind on the other. To find evidence of this, we have no need to visit the dark abodes of heathendom, where the blessing of a Sabbath has never been known. We have only to open our eyes to the state of things in any Christian land in order to be convinced, that this open and wilful determination to refuse obedience to the declared will of Jehovah prevails in the midst of light, and knowledge, and privilege. Could we lay open the heart of man, so that we read what is written there, as we can read the printed page of an open book, what might we expect to find, as the real characteristics of those rebellious hearts, in which God is thus resisted and disowned? Can it be, that the love of God is there? Can it be, that faith in Jesus is there? Can it be, that the work of the Spirit is there? Can it be, that hatred of sin is there? Can it be, that in such souls there is any real concern felt, as to the coming judgment day, and the awful results involved therein? We leave the questions to be answered by the consciences of those who, thus openly, refuse obedience to God. Their sin and their danger have been again and again proclaimed, so that they are entirely

excluded from the plea of ignorance. We are fully aware of false refuges, under which many seek to cover their guilt in this matter. Some have recourse to endless quibblings about the Sabbath being an Old Testament institution, not applicable to New Testament times. Some quarrel with what they are pleased to consider the unnecessary, and uncalled for, strictness with which they are required to observe the day. With such persons I shall enter into no controversy on the present occasion. Their shallow reasonings on the subject have been again and again refuted and exposed. But to prove by irrefutable arguments, that a particular course of action is sinful, is one thing; to prevail upon sinners to abandon such a course of action is quite another thing. The grace of God alone, can cure man of his spiritual blindness, and of his dislike to the keeping of the Lord's day holy. But there are many considerations that combine, in demonstrating the preciousness of the Sabbath, as a day of holy resting. No man who can appreciate its benefits will need to be argued with about the keeping of it holy. The humble and obedient children of God, and genuine disciples of the Lord Jesus, instead of exerting their ingenuity in contriving how 886 THE SABBATH. to get rid of its obligations, hail its weekly return with joy and gladness, as not only bringing them a happy release, from the toils and servitude of worldly business, but as furnishing them with the much needed leisure, for attending to the higher concerns of the soul. In connexion with this subject, however, we cannot pass without notice, the disingenuous and inconsistent reasoning of some people when they have a purpose to serve. Many of the encroachments on the holiness of the Sabbath that are contended for, in these days of latitudinarian liberalism, are pled for, professedly in the interests of the labouring classes; and yet, everybody knows that these very encroachments, when allowed, of necessity involve the employment of a number of persons in worldly toil, who would otherwise be altogether free from servitude on that day; so that the liberty they contend for, is a liberty involving the infliction of a bondage, which no man has the right to inflict on another. Who does not see at once the hollowness and the heartlessness of such pretensions to liberty? Who does not see how unmistakably this hollow heartedness is exemplified in the running of railway trains on the Sabbath, the sailing of pleasure boats, the opening of public places of recreation and amusement? It is all very well to say that man has a right to enjoy the convenience and advantage of these things, but what right has any man to use such liberty at the expense of another man's liberty? Who can give any man a right to please himself on the Sabbath day, in any way that imposes the bondage and burden of labour upon those who have a right to be free from all such labour on the Lord's

Day? What excuse or apology can be made for those who, not only break the Sabbath themselves, but thereby bring upon others also the guilt of breaking it? It may be, that many of those who have to do work on the Sabbath, for the convenience of others, are themselves perfectly willing to be so employed, and have no desire to keep the day holy. That, however, does not alter the fact, that the Sabbath is profaned. Alas, the evidences are abundant of a fearful amount of guilt in this respect. Thousands and tens of thousands, on whom no pressure of necessity is laid; readily give themselves to pastimes, practices, and recreations, that are utterly inconsistent with the purposes for which the Holy Sabbath was instituted. It is inexpressibly sad, to think of the multitudes who, when occasions of temptation arise, publicly manifest their utter disregard of the commandment of the Lord, and practical contempt for the solemnity and sacredness of the Sabbath. This is often distressingly manifested in the weak and witless propensity for sight seeing and frivolity, so characteristic of frail humanity. Let but a ship-of-war come into any of our colonial harbours, and evidence will soon be afforded of this prevailing disregard for the Sabbath day. A crowd of children could not more eagerly run to enjoy the sight of some showman's puppet THE SABBATH. 887 exhibition, than men and women of high degree, and low degree, hasten, on the Lord's Day, to feast their eyes on the wonders of a warship. Boats and boatmen are hired, who spend the day in working for their wages, thus turning the Lord's Day into a day of worldly traffic and secular employment. It were utter mockery to pretend any plea of necessity in such a case as this. It is simply and undeniably a gratuitous desecration of the Sabbath, by employing it in a childish gratification, in which there cannot be recognized a single element of what can be called a work either of necessity or of mercy. One would think that the day appointed by God, to be a day of hallowed rest, might be exempted from so senseless and unjustifiable an invasion. Even although the naval authorities in charge of the ships-of-war should be so regardless of the Sabbath as to issue their invitations, that is no reason why such invitations should be complied with. No man is bound to sin because another bids him. Every man is responsible for his own sins; and no man with a Bible in his hand can plead ignorance of his obligation to remember the Sabbath day to keep it holy. We are perfectly aware of the style of contempt, with which many attempt to nullify and set aside, our advocacy of the Sabbath's rest. It is very easy to get up the cry of bigotry and narrow mindedness. Persons who cannot

produce a single argument that could justify their own conduct, can very pretentiously indulge in the abuse of those who condemn them. It is a very easy thing to use the language of ridicule and reproach. This is an attainment quite within the reach of very ignorant and very foolish men. But although in this way they may succeed for a time, in turning aside the weapons of truth, and hardening themselves against the appeals of wisdom, compassion, and love, yet they can neither elude the eye of the Almighty, nor avert the certain approach of the reckoning day. It will not do for any man, nor any class of men, to indulge the vain and lying imagination, that He who has said, “Remember the Sabbath day, to keep it holy,” will nevertheless account them guiltless, who turn it to purposes of their own, and spend it in such pleasures and enjoyments as may suit their own fancy. Neither will it do to charge the proper and holy keeping of the Sabbath, with all the gloom, austerity, and unsocial rigidity, which ignorant and ungodly men are in the habit of ascribing to it. A servant may bring a false accusation against his master; but that false accusation will not justify that servant's disobedience. The children of God, who really know what holy living is, will not homologate the charge of gloomy discomfort which the worldly minded bring against it. They know, in their happy experience, how wide of the truth all such charges are. That holy living may be thus irksome to the votaries of worldly pleasures, may be at once admitted, but they are not to be recognized 888 THE SABBATH. as judges in such a case. They are not qualified to give a just verdict in a matter of which they have no knowledge, and which lies entirely beyond the range of their own experience. The testimony of God's people has, in all generations, been in perfect accord with that of David's, who tells us that the gladness which God put into his heart was greater than that of worldly men, even when their corn and wine abounded. They who truly fear the Lord and love His service have ever felt, and ever testified, that light is sown for the righteous, and gladness for the upright in heart, And while they feel that all wisdom's ways are ways of pleasantness, and all her paths are peace, they experience this to be the case, in no department of the religious life, more than in the keeping of the Sabbath. To them it is the best day of the week. While the thought of a peaceful and well spent Sabbath is one of a most pleasing and gratifying kind, to the pious mind, there is not, perhaps, a more grieving and disturbing thought than that which is occasioned by the numerous ways in which that day is now desecrated, and perverted from its proper purpose. It is at once a remarkable and a lamentable fact, that the increase of knowledge and of skilful inventions has been accompanied by a fearful increase

of Sabbath profanation. This is a fact that may well awaken thoughts of dread and alarm; for this increase of Sabbath profanation is perpetrated by turning the very gifts of God into instruments of rebellion against Himself. Ways and means for successfully carrying on the business of the world, altogether unknown to our fathers, have now become familiar to our minds, and are constantly put in practice in the ordinary avocations of life. But the deplorable result has been a fearful and daring encroachment, by means of these inventions, upon the sacredness of the Lord's Day, and a godless application of them to the acquisition of worldly gain, and the indulgence of carnal pleasure. The astonishing discovery of steam power, so subservient to the benefit of man, has been turned to uses, by which the day of rest has become, to thousands, a day of toil, and secular employment and recreation. The traffic and the travelling, for which such facilities have been provided, have not been confined to the traffic and the travelling which the exigencies of man required, but have been taken advantage of for purposes, which no exigencies of man either require or can justify. There is something startling in the thought, that God's own gift to man, should be made such a use of as to occasion a scornful contempt of His own authority and open rebellion against His plainly declared will. To say there is no sin in this, is worse than folly. “God is not mocked, for whatsoever a man soweth, that shall he also reap” (Gal. 6: 7). O, to see the Sabbath welcomed, as that quiet, peaceful, and sweet interval in the world's turmoil, that God, in His wisdom and mercy required it to be: to DO YOU WEAR A CROSS? 889 see; it as a day of solemn and soul refreshing exercises, when God is felt to be near, and all nature, in its soothing stillness, reminds us of the angel song of peace on earth, and good will to men! O, to see that blessed day hailed with gladness by all mankind, as a day fraught with blessing to fallen humanity, and proclaimed rest and relief to a toiling world! O to see this most wise and merciful provision of Jehovah's love, met by all mankind with smiling content, cheerful obedience, and thankful acquiescence, instead of that sullen resentment and reckless rebellion, characteristic of so vast a proportion of the human family! – Late Rev. Dr. Nicolson, of Hobart.

–––––––––––––––––––– DO YOU WEAR A CROSS?

The cross was in use long before the time of our Blessed Lord. It was employed by the Romans as a gibbet for the worst malefactors, just as we use a scaffold and rope. Sometimes two criminals were nailed to one cross or gibbet, back to back. It was to show their greatest contempt that they nailed our blessed Redeemer to a gibbet. It was

on a gibbet He ended all His meritorious work of suffering in our stead. We ought to love and adore Him for such love to us, as not only to die for us, but by such a disgraceful death. If we had been at Calvary, in proportion as we loved Him, so would we have been indignant at the wicked men who plotted, and compassed His death. For instance, who would not spurn from him such a treacherous wretch as Judas, or such a cowardly, time serving official as Pilate, or such cruel executioners as the men who made the fainting Jews bear so heavy a piece of timber as His own gibbet. We could not find it possible to respect such men, much less hold them in veneration. Nor could we regard their instruments of torture, with any better feeling. Who would regard with affection the scourge that was used for torturing the loving Jesus? Who would not hide out of his sight for ever the accursed nails which lacerated His holy flesh, and the cross? But now see men bow to its very image – men reverence it, aye, even women twist and turn it into ornaments for their adornment! Oh, what hard hearts! Leave that to Judas and Pilate, and his soldiers, and the priests who gloated over His blood. Say, woman's heart, on whose breast there hangs an image of the gibbet cross, had you been amongst those loving women who stood by when the dear One was slain, would you have reverenced the hand that struck the blow driving the nail, or the mallet, or the nail itself, or the gibbet? Did Mary venerate the nails or the ruthless spear? Suppose the noble hearted Lady Russell, when her husband was beheaded, were to be shown the axe and block of his executioner, would she have kissed them? Would she have venerated them? Would she not have put them away from her with a shudder? But who could imagine her to have an image of the horrid instruments cast for an ornament for her neck? The student of history will remember the fond mother of Edward the II. and the weapon still shown at Berkeley Castle; but it is too horrible to dwell on. Or, view the case in this light: suppose that God, in the exercise of His sovereign will, had ordained the time of the sacrifice of His spotless Lamb for thousand years later than it took place, and that not by Roman but by English hands; then you know the mode 890 DO YOU WEAR A CROSS?

of execution would have been a scaffold and rope. In this case, should we have strewn our tombstones with carvings of rope? Should we have decked our churches with the image of a scaffold and rope? Should fair fingers have embroidered imitation ropes upon their gayest dresses? Should English ladies have coiled a hangman's rope around their white necks for ornament; and dangled little scaffolds from their ears? There was a time when the people generally were better instructed in the doctrines of the Church of England than they are now. Now (it is sad to think) they are too often taught the opposing errors of the Church of Rome. Then no images or crosses or crucifixes dare to be seen in Churches. Old church yards still bear witness to the cleansing from idolatry. A trumpet (referring to the last trump), or a sheaf of corn (emblem that the sleeper within was gathered like a shook of corn in his season), or a crown (token of the crown immortal laid up for every faithful disciple of Christ) were used as Christian symbols. But now the fashion is to substitute for then the anti-Christian symbols of Rome.

The Church of England speaks most loudly against the use of images in Churches or for religious use, and includes the image of the cross. A large portion of the Book of Homilies is taken up with warnings against idolatry, and arguments to show the unscriptural and idolatrous character of erecting images in Churches, or even paintings. In the third part of the sermon against peril of idolatry, we read, “It appeareth evident in all histories and writings and experience in times past, that neither preaching neither writing, neither the counsel of the learned, nor authority of the godly, nor the decrees of Councils, neither the laws of princes, nor extreme punishments of the offenders, can help against idolatry, if images be suffered publicly. And it is truly said; that times past are schoolmasters of wisdom to us that follow and live after.” Again, “Are not men and women as prone to spiritual fornication (idolatry) as to carnal fornication? If this be denied, let all nations upon the earth which have been idolaters prove it true. Let the Jews and the people of God, which are so often warned, and dreadfully threatened concerning images and idolatry, and so extremely punished prove it true,” etc. Again, “True religion standeth not in making, setting up paintings, gilding, clothing and decking of dumb and dead images, . . . nor in kissing of them, capping, kneeling, offering to them, incensing of them, setting up of candles, . . . But all these things be vain and abominable, and most damnable before God.” The Church of England thus denounces images, and mark, reckons crosses amongst them. It is true she can use the sign of the cross once in one of her services. But we must not confound this sign of the cross with the image. And the sign there used is purely figurative. It is expressly said in these words, “and do sign him with the sign of the cross in token that hereafter he shall not be ashamed to confess the faith of Christ crucified,” etc. Like as when St. Paul says, “God forbid that I should glory save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I unto the world;” he does not mean the material cross (as the context clearly shows), but uses the word figuratively, for the all sufficient sacrifice of the Son of God in His life and death. His sufferings reached their height in His death on the Roman gibbet, hence the word cross came (a part being put for the whole) to represent the whole affliction of the Man of Sorrows. In the dark ages (so called from the ignorance and barbarity which prevailed for centuries, nearly all ancient learning having been swept away), the spiritual blessing which belong to the suffering of our Redeemer MAN'S NEW THEOLOGY 891

were attributed to the material cross, or gibbet on which He died. They were also supposed to attach in some measure to every image of the cross, hence the worship given to these idols. But at the blessed Reformation, England was delivered from such idolatry and superstition. The worship of God in spirit and in truth was restored to this land, as it had been in the times of the old British Church, before Augustine come from Rome to introduce his corrupted Christianity amongst the Saxons, who had invaded Britain and had driven the clergy and religion of the Ancient British Church to the Northern and Western parts of the Kingdom. But in this 19th century there is a strong effort being made to undo the Reformation, and bring England back to Popery and to priestcraft. Part of the tactics employed in this foul conspiracy is to familiarize the people with Romish symbols, and one of the most

common is the cross, next the crucifix. Rome had never given up the hope to gain England back to her slavery. But she could never accomplish much except secretly through Jesuits disguised sometimes as clergymen of the Church of England, sometimes as dissenting preachers, sometimes as medical men at fashionable watering places. Now the effort is more open and audacious, and we witness the sad spectacle of men in the ranks and position of clergy of the Church of England, avowedly undermining the Protestantism of the Church, and fostering the false doctrines of the Church of Rome, although at their ordination they swore to the contrary. And some of them who have gone over openly to Rome, are so shameless as to come before the public in prominent ways as if they were respectable men, although they are self convicted perjurers. Let the honest Protestants of old England beware of the slightest approach (be it fashionable or otherwise) to anything of a Romish character. Let them oppose beginnings. A stitch in time saves nine. Let them guard against the intrusion of the sly and wily serpent into their families. Let them pray for their ministers to be preserved on this day from Popery. Let them (where there are tainted ministers) elect Protestant and faithful churchwardens, to watch against the trail of the serpent being seen in the Churches of our land They have power by law to prevent the introduction of crosses, crucifixes, vases, flowers, pictures, candles in daylight, and other idolatrous furniture of Popery. And by the blessing of God, England's sons, under the teaching of our old National Church, shall be preserved in their open manly, and generous character, and her fair daughters be saved from the pollutions of the confessional. – (A Reprint.) – Gospel Magazine.

–––––––––––––––– MAN'S NEW THEOLOGY.

The old theology – God's own theology – makes much of the blood of the cross. The revealed doctrine of the shedding of blood for the remission of sins goes back to the days of the Fall. The religion of Cain, “who was of that wicked one, and slew his brother,” was a religion which denied the necessity of atoning blood. This simple fact differentiated the faith of Cain from that of Abel. The same line of cleavage today separates the revealed truth of God from the “vain doctrines” invented by the self-will of man. The blood of Christ is the touchstone by which all theology must be tried, The “preciousness” of that blood in the estimation of the soul affords the most reliable experimental evidence of personal salvation. Further, the preciousness of the blood of the Lamb is precisely in proportion as sin is felt to 892 MAN'S NEW THEOLOGY. be “exceeding sinful,” and is estimated in the light of the wrath of God as it was exhibited on Calvary. Not a single drop of Divine mercy tempered the bitterness of the cup of holy wrath which Jesus drank of even to the dregs, when He bowed His head on the cross and declared “It is finished!” a meritorious, vicarious death thus meets the fullest needs of penitent, believing sinners, who are justified freely by God's grace, “through the redemption that is in Christ Jesus.” Of course, to minds that have never been enlightened by the Spirit and the Word the suitability and sufficiency of the expiation of the cross have no attraction. The death of the sinless One remains an unsolved mystery. Satan easily succeeds, therefore, in persuading men to belittle the great truths of the death and resurrection of Christ, to trample under foot the Son of God, and to count the blood of the Covenant an unholy thing. Oh,

solemn thought! – of how much sorer judgment than that which was meted out to such as despised Moses' Law must they be worthy that do despite unto the Spirit of Grace, who testifies to Christ and bears witness to the unsearchable riches of His Gospel! The perils of the last days, brethren, are already with us, and the security of the souls of the faithful is found alone in personal union with Christ, crucified and glorified. To be “quickened together” with the Risen One is to possess a life at once divine and everlasting. The devices of the devil and his angels to draw away the redeemed of the Lord from their steadfastness in Him and from the simplicity of their faith in His once offered sacrifice for sin, will not prevail for He has declared that no one shall ever be able to pluck them out of His hand. “If it were possible,” He has foretold spiritual seducers would “deceive the very elect,” but the feet of the saints are “kept” by His almighty power, and His wayfaring people, though accounted “fools” by the wise of this world, “shall not err” or be misled from the holy paths of revealed truth. With “cunning craftiness” men of corrupt minds, who “lie in wait to deceive,” may, perhaps, overthrow the temporary faith of some; but where “the root of the matter” has been planted in the heart by the Holy Ghost Himself, the forces of hell can never prevail to pluck it up. The counsels of God's will are absolutely irreversible. They are founded on principles of eternal righteousness. His Word is settled for ever in heaven, and the “newest” of all twentieth century “theologies” is impotent to disturb even a jot or a tittle of it. A bound is set to the “oppositions of science falsely so called” by an almighty fiat, and a day is nearing when that which is written of Pharaoh's sorcerers shall be re-enacted on a vastly larger scale. “Now as Jannes and Jambrea withstood Moses, so do these men resist the truth: men of corrupt minds, reprobate concerning the faith. But they shall proceed no farther; for their folly shall be manifest unto all men, as theirs also was.” Soul shipwreck is the certain outcome of faith shipwreck. The wreckers of the faith of others must experience the ruin of their own souls. “If the blind lead the blind, both shall fall into the ditch.” Those are words which once passed the lips of Him Who cannot lie, and their fulfilment in the last great day, when the secrets of all hearts shall be revealed, is as certain as the fact that “the Lord liveth.” The “angels” of earth's churches may, like Mars, fall from the ecclesiastical heavens, and we see many of them today apostatizing from the revealed truth of God, putting darkness for light, and the word of man for the infallible Word of the Most High, yet the decrees of infinite wisdom remain unaffected. “He that sitteth in the heavens shall laugh; the Lord shall have them in derision. Then shall He speak auto them in His wrath, and vex them in His sore displeasure.” Meanwhile, the righteous servants of the Lord Jesus Christ are exhorted to possess their souls in patience. The coming of the Lord draws near, and when He comes He will, before BREVITY OF LIFE. 893

assembled heaven, earth, and hell fully vindicate the faith which trusted in Him and in His Word in the dark and cloudy day of widespread unbelief, misbelief, and apostasy from the precious truth of the “glorious Gospel.” “New Theology” is not true theology. The words of the Lord Jesus are: “No man having drunk old wine, straightway desireth new; for he saith, The old is better.” – The English Churchman

–––––––––––––––––––––– BREVITY OF LIFE.

––––––

[A short paper found in a box among his private papers in the handwriting of our esteemed and devout late friend Mr. Duncan Black, elder of Charlton Free Presbyterian Church.] Again and again, we are reminded of the passing nature of the things of time. Every thing around us seems to testify to this. The flowers which in spring are so beautiful soon fade and die. The pleasures of earth, which for a moment, are so pleasing, soon pass away, never again to return. All these remind us, that we are but pilgrims here, journeying to the place of which the Lord God saith, I will give it thee. How very soon will the time come when our eyes will close to the scenes around us, and to all its desires and pleasures, to the lust thereof. Yes, be our pursuit of pleasure what it may, both the desire for it, and the thing itself, will soon pass away. Oh, will we die grasping a shadow and our dying hands unloose their hold of the vanity? Tis a fearful thing to contemplate. But the word of God declares, that though man and the glory of man, and the lust of the world, pass away the “Word of the Lord abideth for ever.” Blessed be God – there are connections which death cannot dissolve, attainments which the grave cannot divest us of, and performances which time can never efface, nor destroy – union with Christ, attainments in holiness survive the grave. How glorious to have laid hold of Christ? “Jesus Christ the same yesterday today and for ever.” To be one with Him – to be in Him – to be fellow heirs with Him, is this our portion? Then give Him the praise. If it is not yet ours, it may be now, even if we believe on His Name, for those who trust in Jesus have eternal life. Yea, have it now. God grant that we may lay fast hold of Christ, and not hug a delusion to our bosom. May our living or dying words be Jesus – Jesus, the precious Name of Jesus; and we shall be satisfied when we awake in His likeness. D. B.

––––––––––––––––––––––– HOW LITTLE OF GOD IS IN THE PRESENT GENERATION.

––––––––– For, if God be in Christ, and only in Christ, then a generation that is without Christ, is without God. A Christless generation is a Godless generation; God is not to be found where Christ is not to be found. If Christ be not in a family, God is not there. If Christ be not in the heart, God is not there. If Christ be not in a sermon. God is not there. Where Christ is owned, God is owned: Where Christ is dishonoured, God is dishonoured. Where Christ is away, God is away. For God is in Christ. And, Oh! is it not too evident that God is away from our nobility, when, Christ is disowned, and dishonoured, and disregarded among them, and that God is away from the Commonality and generality of people when Christ is so little known and loved? God is not to be found among Arians; why? They rob 894 BRIEF THOUGHTS ON THE WORD.

Christ of his supreme Deity, and eternal Godhead. God is not to be found among Arminians; why? They spoil Christ of the freedom and power of his grace. You need not seek God among Papists why? Because Christ is dethroned there, and the merit of works set up in his room. You need not seek God among legalists, and erroneous preachers: why? If Christ be not in their preaching, God is not there; though they make mention of Christ's name, yet while they preach not the true Christ, they preach not the true God. It is

as evident as the sunbeams, that God is far away from the present generation; because when Christ is not there, God is not there. God is not among the ignorant and erroneous; because Christ, as a Prophet is not there. God is not among the self righteous; because Christ, as a Priest is not there. God is not among the wicked and profane; because Christ as a King is not there. God is not among these that are drowned in sensuality and worldly mindedness; because Christ and his Spirit is not there. God is not among those that deny there is any divine impulse leading a man to such and such a duty, and leading him on therein; because it is contrary to Christ, who, as the Way and Leader by his Holy Spirit, promised to lead them in a way they know not; and to make darkness light before them; and to be a voice behind them, saying, “This is the way, walk ye in it.” This Spirit is promised to be with his servants and people in all generations; “Lo I am with you alway, even to the end of the world. – I will never leave thee nor forsake thee.” – Ralph Erskine.

––––––––––––––––– BRIEF THOUGHTS ON THE WORD.

THE BOOK OF GENESIS. –––––

CHAPTER 1: 1. “In the beginning God” – God has been before all else, and in the beginning of every interest of man God should have first His place, with the same almighty power as He is in all the works of creation He is in our salvation.” “Wherefore He is able also to save them to the uttermost that come unto God by Him” (Jesus Christ). Chapter 2: 7. “And the Lord formed man . . . and breathed into his nostrils the breath of life.” He first gave us the breath of life, shall we not then consecrate our every breath to Him? His we are, Him let us serve. And may grace to us be given that we may seek ever to be where God breathes upon us the breath of life. Pray without ceasing. Chapter 3: 24. “So He drove out the man.” There shall only enter into life, those who by acknowledgment and confession of sin, relying upon the finished work of Christ, testify to the righteousness of that judgment. May we daily seek increasingly that our sins be placed in the light of God's truth, that by recognising the condemnation which is to the natural man,we may comprehend that there is now no more condemnation to them that are in Christ Jesus. Chapter 4: 4. “And the Lord had respect unto Abel and his offering.” “Blest is the man whom thou dost choose and makest approach to Thee.” “Chosen in Him before the foundation of the world.” “Oh, the depth of the riches both of BRIEF THOUGHTS ON THE WORD. 895 the wisdom and the knowledge of God; how unsearchable are His judgments and His ways past finding out!” Let us wait with offerings upon the hand of God – He deigns to receive worship of man. How careful should we be to

worship with reverence and godly fear. Let our worship be reverent, Scriptural and earnest. Chapter 5: 22. “Enoch walked with God.” Two cannot walk together except they are agreed. In faith – man is made to be agreed with God through the ministry of reconciliation. God still walks with men. He makes the place of His feet glorious. The place whereon thou standest is holy ground. To us comes the message, “Be ye therefore perfect, even as your Father in heaven is perfect.” Humbly, dutifully let us endeavour that our walk may be with God. Chapter 6: 5. “Every imagination of the thoughts of man's heart was only evil continually.” Here is the true picture of natural man. How needful therefore that in matters of eternal interest we should give complete obedience to the authoritative word of God and not seek the devices of our own inclination. Oh, that grace may be given us, to try our inclinations by the revealed will of God, and where the inclination is condemned cast it put Chapter 7: 1. “Come thou and all thy house into the ark.” Not in any place, but in that existing by the will of God was there safety for such as were saved from the flood. And still today there is the one Ark of safety, and this by the will of God. Come thou and all thine house into the ark, for there is none other name under heaven given among men whereby we must be saved.” “The blood of Jesus Christ His Son cleanseth us from all sin;” and nought else will suffice. Chapter 8: 20, “And Noah builded an altar unto the Lord.” Noah marked the deliverance of his household by an act of worship. May God's providences bring us always to our knees, and when relief is given from danger and we and ours preserved, may we be found where God is acknowledged. Chapter 9” 3. “I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth.” God has always given tokens of His visitations and covenant making. Mark well His tokens, and His faithfulness will be seen. And may the centre of the bow ever upward with a precision which does not err tell us of God the centre of all hope and security. Chapter 10: 9. “Nimrod was a mighty hunter before the Lord.” From the beginning there have been those mighty amongst men, and there have been those weaker than they, whose superiors they were, but their might has been before the Lord. Taken knowledge of by God, Nimrod's might had its bounds. Let us not think that in any walk, we are in ought other than as Nimrod “before 896 FREE PRESBYTERIAN INTELLIGENCE.

the Lord” mighty to the bound, and according to the will of God. Happy is he whose strength is seen as the gift of God, and who, spending receives from the Lord again. J. P. L.

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–––––––––––––––––––––––––––––––––––––––––––––––– OBITUARY. – Mr. Duncan Black died at his residence, Buckrabanyule, on 14th July, after three day's illness, the trouble being haemorrhage of the brain. He was about 40 years of age, and left an aged mother who lived with him and has been feeble in health for some time, a widow, 4 young children, 2 married sisters living in the district, and a brother. The late Mr. Black was an exemplary and pious elder of Charlton Free Church, where he conducted monthly Sabbath services, reading an orthodox sermon. He was most attentive to the church's interests, an able witness of its principles, a visitor of the sick; and a mourner on account of the lax views and conduct so prevalent in this age. He will be greatly missed; and his departure is keenly felt as a great loss to our cause. It seems that he had an impression that he would not live long, and it would be well if all who left this world left such a testimony. When a young man, the writer remembers as a sign of his love to the ordinances of grace that he walked 12 miles home from a week-night service in Charlton. The piece found in his handwriting which appears on another page is solemnizing and comforting also to those who are bereaved of his kind and sagacious influence. The Rev. J. P. Lewis, of Hamilton, attended the funeral on the 16th July, and was a comfort to the bereaved, whilst seeking to improve the occasion, the minister of Geelong being away in N. S. W. It is regretted that no Sabbath service has been since held, but the Rev. J. Sinclair hopes (D.V.) to preach in Charlton on Nov. 1st, and Fairview the Friday evening before. Blessed is the memory of those who lived to the Lord, Mr. Malcolm McDermid died on 14th July, aged 82, in his house at South Yarra after a long trying illness of a cancerous nature, borne with patience. He was a communicant at Geelong, and was a useful and regular hearer at the Melbourne services till hindered by ill-health. A quiet, earnest man, he declared Christ Jesus the Lord to be his only hope. Mr. John Ross died on 14th Sept. at his residence, Geelong South aged 80, after several months of debility. Though very reserved about religious matters, on his sick bed he repeatedly spoke of an early impression of his boyhood and of resting only on the Lord Jesus. The last evening he said to his wife, “I have seen where I am going. It is so beautiful. I want nothing more.” HAMILTON. – Death. – Mrs. Wright, a member of the Hamilton congregation, passed away on Wednesday the 26th August, at the age of 80 years. Since the excessive heat of January last Mrs. Wright had failed noticeably, but it was not until within a fortnight of her death that she was confined to bed, and then only from weakness. Patiently waiting, relying not at all on her own worthiness she quietly went down into the evening time – the hour of the setting sun. And at evening time it was light. At the services of comfort, especially that held at the house of the departed, there was manifest the Spirit of all comfort; and the sorrow of sons and daughters was not as that of others who have no

hope. A PREACHING TOUR IN NEW SOUTH WALES. 897

A PREACHING TOUR ON NORTHERN RIVERS IN N. S. WALES. The editor of this magazine, by request of brethren in New South Wales undertook five weeks ministerial work, which included thirty public meetings in that State. Starting from Geelong on Tuesday, 23rd June, after the communion season there, he reached Sydney the following day, and the same evening discoursed to a goodly number which met for the weekly prayer meeting in St. George's Free P. Church, for the Rev. W. McDonald. The meeting of devout friends of the good cause there was a pleasant one, though sadness was felt that a former faithful elder of the church, the late Mr. Donald McLean, was no more among them. Next day Raymond Terrace was reached, and service preparatory to the Lord's Supper was held there the same afternoon. The Rev. W. N. Wilson was for a short time seen, who had just returned from a long journey on duty, and was about leaving for Geelong, where he supplied the Church in an appreciated way, visiting the sick and others to their edification, during the pastor's absence, with the exception of one Sabbath when he exchanged with the Rev. J. P. Lewis, of Hamilton and Branxholme, giving service at Camperdown on the way. Friday evening many assembled for service at Mr. S. McQueen's house, Oaklands, visitor being driven there by Mr. S. McQueen junr. Sabbath, 29th, was the communion day, when the attendance was very good, some having come from Maitland and more distant places. The evening service was well attended at Mr. D. McQueen's, Tomago. Next evening there was an attendance requiring two rooms at Mrs. McLean's, Williamtown. On Tuesday, Mr. A. McLean drove into Raymond Terrace, and saw the visitor off by coach, 30 miles, to Stroud, where Mr. A. McInnes arrived in the evening from Barrington, and drove next day 35 miles in good time for service in the church there the same evening, Next day some families were visited, the minister being conveyed by his host, Mr. A. Beaton; and in the evening a lecture in the church was given on “Why am I a Free Presbyterian?” Attendances were fair, considering the darkness of the nights, the intense cold and severe frosts which were unusual, and illness of several. Here Free Church adherents are so steadfast that unionist attempts to draw them away have not succeeded; and although past contending in the Church hindered the progress of the good cause here and elsewhere, the rescission of a regrettable act in 1884 in Sydney has had some good results. Friday, 3rd July, Mr. C. Cameron, who drove from the Manning river the day before, conveyed the visitor to his mothers' house, at Black Flat, by a very romantic route, round mountains through forests and by rivers, being a journey of about 30 miles, instead of the longer road of about 60, and the day after to the house of an elder of the Manning Free Church, Mr. Jas. Robinson, who, the same afternoon took him to the manse at Tinonee. The programme drawn out by Rev. W. N. Wilson, who is interim moderator of the congregation in the absence of the minister, the Rev. S, P. Stewart, in Scotland, provided 2 Sabbath's work on this river in addition to other services. Sabbath, 5th July, well attended services were held in the church at Tinonee, at Failford and Foster, Mr. James Stewart having driven the preacher about 30 miles in all to the last mentioned place, where they remained for the night returning to the manse next day. During the week several families were visited, and services held at Tinonee on Thursday, and in the Church at Wingham on Friday, very well attended, in preparation for the communion, which was observed in the latter church on the following Sabbath with much solemnity and profit by a

large congregation; and the same evening a congregation nearly filled the church at Taree. Among visits of the previous week was 898 A PREACHING TOUR IN NEW SOUTH WALES.

one to the former home of the late Mr. J. Stanley Robinson, the promising student whom the Lord called away last December, whose father and uncle are elders; and it was pleasing to observe that with tender sorrow for their and the Church's bereavement the parents and sisters are under meek submission to His sovereign dispensations who “hath done all things well.” Two nights were also pleasantly spent with Mr. R. Smith, Public School, Wingham, favourably known on Lower Clarence, who kindly aided in visitations. An interview with a young student, Mr. Isaac Graham, at the Tinonee manse, who is prosecuting his educational course at Taree, was very agreeable. This young man is a son of Mr. Duncan Graham, of Hastings river, who entertained both minister and his guide during the services in that locality. Leaving Mr. John McDonald's, Taree, having stayed there the night before, conveyed by the eldest son of the minister, Rev. S. P. Stewart, on Monday, 18th July, after several families were visited, the last on the list of the Manning services was held in the Methodist Church, Croki, kindly given, when a good number assembled; after which we were guests of Mr. Wm. McDonald. Tuesday's duty required us to leave for the North, and we were accommodated at Mr. John McInnes's, Laurieton, service having been held in a hall there to a few, the evening being rainy and threatening. Passing through Wauchope on Wednesday and crossing the Hastings River, we became the guests of Mr. D. Graham. Next day after visitation of several families accompanied by Mr. Graham, Mr. D. Bain, the now only surviving elder of the charge on this river, drove in to Wauchope, where a very good congregation met for preparation for the communion. On Friday evening which was dark and wet, service was held at the Rolland's Plain's meetinghouse; our host being Mr. R. McKay. On Sabbath, 19th, the Lord's Supper was dispensed at Beechwood in a hall which was too small for the congregation; and it was nearly full next day when thanksgiving was observed. (Here by telegram from Rev. J. P. Lewis, of Hamilton, Victoria, the very sad tidings was received of the death of elder Mr. D. Black, of Charlton church.) After the Monday service, farewell being taken of the capable and pleasant conductor for over 200 miles by two horse buggy, Mr. James Stewart, and other friends, Mr. A. Bain took the visitor to stay with him for the night, and next day drove, Mrs. Bain also being with them, about 36 miles to East Kempsey, McLeay river, where we were guests of Mr. A. Dornan, in whose house about 85 or 40 met for Divine service the same evening. There a letter was received from Mr. Ramsay's family, about 18 miles distant, intimating regret that owing to influenza they were prevented from attending this service, and wish for a visit and a service if time had allowed it. This family circle of 10 adults besides some children, maintain monthly meetings for mutual edification, and have had ministrations only one day for 15 years by a Free Church minister (Rev. S. P. Stewart). Though so far from pastoral oversight, one of their number made considerable preparation for the ministry before his formal application to the Synod, and is now a licentiate (Mr. J. D. Ramsay); and one or more may yet seek the office. This is too interesting and gratifying an example to leave out of this narration; and is a striking contrast to the indifference regarding Free Church principles, which is too manifest in the midst of privileges not valued as they ought to be. The Hastings' congregation have not had a resident pastor since the sudden death of the Rev. John Davis in 1897, who was much esteemed for his life and work's sake. On

Wednesday, 22nd July, Mr. Dornan, being unwell, one of his sons kindly drove about 26 miles to Trial Bay, where after waiting for 4 hours, the Clarence River steamer from Sydney, according to arrangements with the agents, anchored three quarters of a mile from DEATH OF THE REV. D. McINNES. 899

the shore, and sent a boat for the visitor, in a calm but cold night, who thus reached Maclean next morning (Thursday), to assist the Rev. D. McInnes at the communion there. It was with much sorrow that that devoted servant of the Lord was found prostrated by a chill which brought severe pain in the liver, the doctor having enjoined quietness; and Mrs. McInnes also very ill. Preparatory services were attended by large congregations on Thursday and Saturday. Sabbath, 26th July, was a very wet day, yet the church was nearly full, in the morning when the sacrament was observed with much solemnity, and the pastor's absence through sickness was felt impressive. Several, besides some of his family, also were prevented by illness from being present, even had the day been fine. In the evening dark and wintry though it was, a good many were present. Monday thanksgiving service was observed by a nearly filled church, and nearly every sitting was occupied in the evening, when at the pastor's request Mr. Sinclair lectured on “Why am I a Free Presbyterian,” and received a vote of thanks moved and seconded in a hearty manner by Messrs. D McLachlan and A. Anderson, elders. It may be here stated that a reporter from the local newspaperoffice was courteously sent to the meeting, and a lengthy but faulty report appeared. One instance of many errors here is given. The lecturer was made to say that “Pope Gregory the Great had commended the people to the laws of Christ;” but what he said was that this pope introduced musical instruments into churches with a view to draw the heathen into them. The series of services on this tour concluded with one at Chatsworth on Tuesday evening, where the hall was full. Farewell was taken of the much beloved pastor of Maclean charge, and of his kind manse circle, some pleasure being felt that he, Mrs. and Miss McInnes who all had been ailing, seemed improved in health; but the farewell to the venerable minister was for time, and it is sorrowful to think of the blank which was made by his death about a fortnight later, which is noticed on another page. The visitor reached Geelong the following Friday evening. It was very pleasant to meet with many Free Church people for the first time, and to renew fellowship with others. The hospitality and many kind attentions throughout the tour are cherished in memory. The devout hearing of the Word, and steadfastness of so many who have only an occasional ministerial visit were gratifying to see. Yet it is regrettable that many are so scattered as to increase the difficulty of supplying them with ordinances. May the Lord Himself be a Sanctuary to them.

––––––––––––––––––––––––––– DEATH OF THE REV. D. McINNES.

Quite a gloom was cast over the town and district on Wednesday (12 Aug). when it became known that the Rev. D. McInnes had died early that morning. For over 40 years the deceased cleric had been identified with church work on the Clarence as a probationer and ordained minister of the Presbyterian Church of Eastern Australia (Free Church). His death has deprived the Lower Clarence of one of its oldest identities – a true Christian gentleman and a humble servant of God. Throughout his life he was guided by Christ's injunction, do unto others as you'd have others do unto you, and the good acts he performed by stealth are countless. He was one of the old school of Christian soldiers, who carried out his Master's work with earnestness and unostentation. The Clarence is

poorer by his death, for he was respected and revered by all with whom he came in contact. His loss is genuinely and widely deplored, but the good works he performed will remain for ever as testimony of the just and upright life he led in this mundane vale of tears. Old and grey he had grown in his noble work, his age being 81 years. Growing years began to assert themselves and for some 900 DEATH OF THE REV. D. McINNES.

time past the rev. gentleman was a prey to failing health. However, he neglected to regard such danger signals, and continued to perform the duties of his holy office until some three or four weeks ago. His last sermon was preached in the Maclean church on Sabbath evening of July 19th, his text being “His name shall endure for ever.” The next morning the Rev. McInnes was so indisposed that he was unable to leave the manse. Medical aid was summon-ed, and it was found that the rev. gentleman's case was hopeless. Two weeks ago he was afflicted with paralysis and was compelled to take to his bed. The seizure was so severe as to deprive him of speech, but until the last he retained his mental faculties. Although the end was not unexpected, the sad event evoked a feeling of profound sorrow, and the deepest sympathy is expressed for the bereaved widow, daughter, and other relations, who have been left to mourn their loss. Deceased was born in Fort William, Scotland, where he spent his early years, partly in perfecting his education and engaging in the herring fishing during the season. Believing he could better himself in Australia, he sailed for this continent where he had arrived at the age of 23 years. Landing in New South Wales in 1850, he made his way to the Hunter River where he succeeded in gaining employment on a station. He remained four years on the station, and during that time he married. When the gold fever broke out he was stricken with the contagion, and followed mining both in this State and Victoria. Tiring of the fitful industry, he returned to New South Wales and purchased a farm on the Hunter River, where he, his wife, and a family of three sons and six daughters resided for several years. Whilst engaged in farming pursuits he became intimately identified with church work in connection with the Free Presbyterian Church of West Maitland, of which he was an elder. The Rev. William Mclntyre was then the minister in charge, and noticing the great spiritual interest that Mr. McInnes manifested, strongly urged him to study for the ministry. After some persuasion he consented, for he appeared to have an especial calling for the church. Whilst he was studying to qualify for the holy office, the church thoughtfully attended to the working of his farm. His first active work in God's vineyard was on this river, where he spent some time as a probationer. He so impressed the congregation with his fitness, that whilst still a probationer he received a call from the Rocky Mouth (now Maclean) congregation. Accepting the call he returned to Maitland to be ordained, returning to take control of his charge. He was inducted to the charge in April 1869, and retained it until the day of his death. Deceased was descended from a family of orators, and was a preacher of eloquent and impressive sermons. Before leaving the Hunter, he had the misfortune to lose all his hay crop by fire, which placed hint in a difficult financial position, as he was bringing a family to the Clarence, and was without means to carry out that undertaking. In his difficulty he applied to the bank manager at Maitland and told him of his trouble. The manager at once supplied his needs. This act shows how much he was esteemed, even before he entered the ministry. At the various diggings Mr. McInnes met with many experiences, which in after life he related. But such surroundings were generally most uncongenial to him. He was by no means a narrow minded man, and free-ly read all current literature. He also took considerable interest in the important

questions of the day, being particularly fond of politics, but believed it was not a minister's duty to identify himself with such affairs. His wife died shortly after reaching Maclean in 1869. His eldest son studied for the ministry, but his health failing, he opened the first grammar school in Grafton. He died at the age of 24. A younger son was sent to the University in Sydney. In his fourth year of the study of medicine, his health also gave way and he died at the age of 22 years. Another son died in infancy. The daughters were: – Annie who died at the age of 21; Mary (Mrs. Jenkins) DEATH OF THE REV. D. McINNES. 901

died, aged 33: Rebecca (Mrs. McDonald) died, aged 25; and Margaret (Mrs. W. Whirrie) died at the age of 38. Another daughter died in infancy, leaving the remaining daughter Flora sole survivor of the family. In 1872 Mr. McInnes married again, his second wife being Miss Caroline Gow Stewart, a Sydney lady who still survives him, and has proved a most capable helpmate to him during his life. There is one aged sister still living in Maclean, who has shared her late brother's home for the past few years; and another sister still lives in Scotland. For a period of over 40 years, the Rev. gentleman went in and out among his people, filling a unique place in the life of the town and community, and in the affections of the congregation. He had seen children, whom he baptized, grow into manhood and womanhood. Some of them he married, and in turn baptized their children. Now that this familiar figure is removed from our view, we shall no more see his venerable form or behold his benevolent face amongst us; nor shall we hear his words of cheery greeting. He laboured much among his people, until the last few rears, preaching in both Gaelic and English. His devotion to duty practically cost him his life for he often refused to rest, even when advised to do so. Intellectually he was keen and vigorous and was exercised much in fine questions of theology. He was thoroughly grounded and conservative in his views on these subjects and held in abhorrence what he considered to be the ruinous doctrines of the “new theology.” He was absolutely satisfied with the old Calvinistic system of church doctrine and wanted nothing more. He accepted and preached in all its fullness the olden theology of Scotland as set forth in the standards of his church. In his preaching he was most fervent, and his earnestness impressed even those who differed from him in doctrine. Many claim him as a spiritual father, and nothing delighted him more than to find the young walking in the straight path of life. The young people venerated him. In respect to the deceased it might be said:– “His preaching much, but more his practice wrought – A living sermon of the truth be taught.” – Clarence River Advocate. The writer of these additional lines mourns over the loss which the bereaved family and attached congregation and church as a whole have sustained by the death of this faithful minister, and also mourns the loss of a most affectionate friend. His benign affability and remarkable personality are memorable as being associated with a piety which expressed itself in all its genuine features and was mellowed by afflictions and increased insight into the Scriptures which he really delighted in. It was always an edifying time to assist him at communion seasons. His converse on Scriptural subjects was so reverent, his opinions given so frankly, his expositions so original, deference to other expositors so respectful, his admiration of the Glorious Persons of the Godhead so intense, abhorrence of sin so great, love to the law of God so pronounced, intellectual questionings so keen, and his esteem for the Lord's people so high, that it was most helpful to be his guest and companion: so the

writer can heartily testify. When on his death-bed, though then it was hoped recovering, he wished the windows of the church opened that he might hear the Psalms sung that were precious to him, and joined as he was able in singing them, having a list of those used, both in the church and at worship in the manse. He wished to preach however briefly to his people on the Sabbath following last communion, but this was not to be. He felt that he had a message for them. He who dispensed the communion for him whilst he was laid aside is glad that in the Providence of God the opportunity was given to be with him so near the end. And it is 902 AUSTRALIAN DEPUTY TO FREE CHURCH OF SCOTLAND.

uplifting to contemplate the joy it must be to one who so deeply adored Emmanuel here to “see Him as He is.” Reader, will you? An appeal is being made in N. S. W. for the support of the late Rev. D. McInnes' widow and daughter. In this State his many friends will wish to contribute. Any of the ministers will receive and forward donations.

––––––––––––––––––––––––––––– AUSTRALIAN DEPUTY AT THE SCOTTISH FREE CHURCH ASSEMBLY. It is long since an Australian Free Church sent a representative to the mother Free Church. The moderatism which appeared during the second decade after the Disruption had features which resemb- led the moderatism which had blighted the Church of Scotland for many years before that great event. It was a moderatism which was free from erastianism, but which tended to voluntaryism, the other extreme. Both could tolerate heresies, but persecute those who were “sound in the faith.” The latter phase of moderatism had a craze for compromising unions. And in favouring Colonial coalitions, the majority of the Free Church at home did what they could to extinguish a true Free Church testimony in Australia. But the retreat of the faithless majority into the United Free Church in 1900, cleared the way for mutual recognition by the purged Free Church of Scotland and those who held the same principles in Australia. Our readers are aware that the (Free) Synod of Eastern Australia commissioned their moderator, the Rev. S. P. Stewart, of the Manning, to convey their greetings to last Assembly, hoping that the voyage and rest would restore his health, which was affected by throat trouble. The Victorian Presbytery took the opportunity to send a fraternal letter by him also. Among the several deputies Mr. Stewart was warm-ly welcomed. In his speech he described the disruptions and unions of the Australian States, and the refusals of union by the Free Churches now having 12 ministers. He said that distance did not affect principles. He was one of a few who because few were all the more required where they are. The lines of difference called for their separate position, even when in the view of opponents these were only such as hymns and organs. But latterly there rose the larger questions of the inspiration of the Bible and the atonement. In the larger Australian Churches the advanced views regarding the Bible prevail. But they held that there is no development of that which is perfect. They strive to grow in knowledge of, and obedience to, the Scriptures. The conservative church in Australia were greatly pleased that the legal position of the Free Church of Scotland had been vindicated by the judgment of the House of Lords. On the motion of Professor Macleod, seconded by Professor Alexander, gratification with the address was expressed, and the Moderator gave the visitor the right hand of fellowship, and said; My Dear Brother, It is with peculiar pleasure that I express to you the thanks of this house for your

presence with us this evening and the address with which you have favoured us. You will be so good as to convey our brotherly greetings to your Church. Your presence with us calls to mind a chapter of Church History that is now very much forgotten – a chapter that reflects much credit on the faithful minority that in the Australian Church-es resolved to adhere through good report and evil report, to the full-orbed testimony of the Disruption Church, and a chapter that we can look back upon with only mixed feelings. In the pres-ent distress we can ill afford the assistance that your Church needs, and that it has craved at our hands. But you may depend upon it that our prayerful sympathy goes forth to all throughout the world that seek to maintain such a hearty testimony for Scripture Truth as your Synod does. A UNIONIST REPORT OF THE FREE CHURCH OF SCOTLAND. 903

And this prayerful sympathy you may take it is not a thing of words, but of deeds, for the only thing that prevents us from giving more practical expression to it is the overwhelming amount of work that we have to overtake at home. Should any opportunity arise, we shall rejoice to do what we can for our brethren in the far South.

––––––––––––––––––––– A UNIONIST REPORT OF THE FREE CHURCH OF SCOTLAND.

In the Victorian Presbyterian Messenger, of 24th July, appeared a paragraph which serves as a sample of the carping criticism with which Unionist writers usually afflict the Free Church. Being unable to charge the representatives of the Disruption worthies with forsaking any truth or Scriptural practice held by them, they cannot conceal their ill will to them. They cannot yet afford to condemn the men of the Disruption; yet contemn those who continue to walk in their steps. The following is the paragraph referred to: – The Scottish correspondent of the “Christian World.” on a comment on the Scotch Assemblies, writes: – “One comes more and more rapidly to the conclusion that the Free Church is impossible. It continues to give evidence of the familiar principle that the smaller the church the greater the amount of internecine strife. The secretary, Mr. Hay Thorburn, to whom more perhaps than to any other single person the Free Church owes its existence, who, to use the words of an admirer, “risked all and gained all,” has received two years salary and his dismissal. One important church, moreover, has openly flouted the authority of the Assembly, and the insubordination would seem to be contagious. Apart from such things as these, there are other apparently insurmountable difficulties. It is the case, for example, that in the Presbyteries of Lewis and Skye there are fourteen congregations whose spiritual interests are looked after by only one minister and one ordained missionary. And yet where, if not in the Highlands – so we have been taught to ask – is the Free Church strong?” Why should the Free Church be regarded as “impossible?” What is there in her creed or practice that a reverent receiver of the revealed truth of God in the Scriptures can find fault with? But here we touch the very ground of her adversaries complaints. It is because of her determination to maintain the teaching, and the consistent practices which are in accordance there with of her noble Confession, never yet found to be unscriptural, that the revolters from “the old landmarks which the fathers have set,”

declare her to be “impossible.” Can these men show how that which was laudable in 1843 is “impossible” in 1908? The internal strife charged to the last Free Church Assembly is really chargeable to the innovators who did not go into the Union of 1900, and yet wanted to retain their organ, hymn-book and flowers in the church, which were allowed by the degenerate majority who ruled the church before that coalition. It is not always a healthy sign that there is no conflict. There is a peace that belongs to the grave. So there may be no strife in a church because it is as lukewarm as Laodicea – because there is not enough life in it to oppose error or unscriptural ways. But the movers of new fangled additions to Divine service show their impertinence when they become dissatisfied with apostolic worship, and blame the defenders of pure worship for the strife which their own insubordination to their recognised standards occasions. Nor do they realize the fact that their will-worshipping proclivites give pain and trouble to Zion's faithful 904 A UNIONIST REPORT OF THE FREE CHURCH OF SCOTLAND.

witnesses, whilst they are also responsible for the loss of the energy which, but for their wilfulness, might be conserved in the necessary work of edifying the church. It is a pity that the able layman mentioned in the quotation given above should not be as logical and true in regard to the worship of the church as witnessed for in the Westminster Confession, as he was to the great principle of national religion held by the Free Church, which so clearly, apart from other claims which could have been made before the House of Lords, proved the present Free Church of Scotland to be identified with the Church of 1843. But if she were to diverge in her worship now, Unionists would doubtless be quick to charge her with losing her right to the property she has, and not in that case without reason. When one knows the facts of the case, the strife made so much of by those who betray their wish for the Free Church's extinction becomes far less serious than they make it appear. Any one having only the account which is here discounted would conclude that the important church which is disloyal, had no connexion with Mr. Thorburn. But the fact that it is the congregation to which he belongs, whose minister, with his support, flouted their church court, both restricts the area of the strife, and justifies the terminating of his secretaryship. It may be mentioned that the minister was a student who came from Ireland, professing strong objections to innovations, and was received during the time of the Free Church's trouble and pressing want of ministers. This weak man turned out the lights when the commission came to inspect the church and threatened to eject them by calling in the police, whilst his young-men innovators hissed the visitors. It is only just to say, however, that the kirk-session disclaimed responsibility for this behaviour. It is also suggestive that the U. F. Church claims the organ in this church, which is one that the commissioners allotted to the Free Church, and impaired it when they left it, so that it could not be played, and not of course for the purpose of putting a temptation to impure worship out of the way. It is mean and peevish of the Unionists to point as with contempt to the fewness of labourers compared with the need of the Free Church. Did not the Saviour say, “The harvest is plenteous; but the labourers are few?” But who made these few numerically? Those who left them and Scriptural truths and examples needlessly. What would we think of the main portion of an army that after retreating from their comrades in defence of the

empire turned round and derided them for not running away as they did? One of our elders in this State wrote a letter to the Messenger on the cutting printed above, which was “refused.” It is dated 29th July, and is as follows: “In last week's Messenger there is a paragraph taken from the Christian World, re the Free Church. I would draw your attention to latter clause of 9th verse of 1st chapter of Ecclesiastes (“There is no new thing under the sun”); and first three verses of 4th chapter of Nehemiah. (“But it came to pass, that when Sanballat heard that we builded the wall, he was wroth and took great indignation, and mocked the Jews. And he spake before his brethren and the army of Samaria, and said, what do these feeble Jews? Will they fortify themselves? Will they sacrifice? Will they make an end in a day? Will they revive the stones out of the heaps of the rubbish which are burned? Now Tobiah the Ammonite was by him, and he said, Even that which they build, if a fox go up, he shall even break down their stone wall”). The Free Church can rest on the three verses following these (“Hear, O our God; for we are despised; and turn their A UNIONIST REPORT OF THE FREE CHURCH OF SCOTLAND. 905

reproach upon their own head, and give them for a prey in the land of captivity – and cover not their iniquity, and let not their sin be blotted out from before Thee: for they have provoked Thee to anger before the builders. So built we the wall; and all the wall was joined together unto the hilt thereof: for the people had a mind to work.) The Bible is true. As regards the Free Church and the United Free, why is the Free not left alone? For, if United Free writers are to be believed, they must soon die a natural death. But the Bible shows from the beginning that they were few that contended for the truth; but they were revived from time to time: and it will be so on to the end. So I would recommend you to leave the Free Church alone, and not show this bitter animosity against it. See Acts 5: 38, 39. Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought. But if it be of God, ye cannot overthrow it lest haply ye be found even to fight against God.” J.S.M. But it is a sign of great ecclesiastical degeneracy to be deplored that is given in the leading article of the same issue of the Messenger. There we have a description of the Church which is possible, or tolerable. A Church which becomes so lax in its administration as to be unable consistently to condemn the theatre, because it makes use of dramatic displays for procuring money for its missionary and other purposes is held to be even desirable. “The value of the Church's work in providing counter attractions to the allurements of the world” is recognized. The writer makes this admission; “A glance over the modern religious world, and a casual scrutiny of the methods by which the churches raise money for the propagation of the Gospel reveals a hardness of heart which is still being put up with and catered for, may we say, with some accompanying feeling of humiliation, if not shame.” Yet the argument is that since our Lord said that Moses allowed divorce and polygamy, because of the hardness of men's hearts, the Church today may tolerate or permit “entertainments, bazaars and exhibitions” etc for the same reason. Truly this is a loose position to plead for. There is of course no other Scriptures quoted in defence of it. And it would logically carry the writer we know not where. For if the hardness of men's hearts now after all New Testament light has been given, an excuse for allowing them to use non-Scriptural and shameful means for maintaining religion, it may

also be used to defend polygamy itself still, and what not besides? “The latest development,” says the Messenger, is the “Orient in London; a missionary demonstration lasting several weeks, and consisting of tableaux pageants and other features of universal interest. The dramatic element in the pageants must have made them peculiarly impressive, but it shuts the mouth of the Church on the question of permissibility of the drama as such. We make no protest, or even complaint. Christian opinion has travelled so fast and so far that we all hoping the “Orient in London” may speedily be made the “Orient in Australia.” The writer seems to make no distinction between the opinion of a Church that recedes further and further from the rule of Christ in the Scriptures, and that which is truly Christian. And this is the Church that is possible, and more so; whilst the Church that maintains the apostolic principles and practices is declared “impossible!” It seems that the Saviour's charge to His apostles “Teaching them to observe all things whatsoever I have commanded you” is regarded as impossible in this age. In this case what regard is shown to His words in which the power and comfort of His presence are promised to His obedient disciples: “And lo, I am with you always, even unto the end of the world?” 906 NOTICES.

REFORMATION PRINCIPLES. Reformed Church of England

The thirty-two Protestant Commissioners, composed of the best of the English Reformers, who were authorised, by Act of Parliament in the reign of Henry VIII. to “examine and purge all canons, constitutions, and ordinances provincial and synodal,” unanimously declare that they would have “all instrumental music, as organs, &c., quite taken away out of the Church” – a reform, the execution of which was prevented by the accession of Mary to the throne. In one of the Homilies, ratified by Act of Parliament and ordered to be read in Churches by Queen Elizabeth, a woman is introduced complaining of the reforms effected in the Church: – “Alas, gossip, what shall we now do at church since all the saints are taken away, since all the goodly sights we were wont to have are gone, since we cannot hear the like piping, singing, chanting, and playing upon the organs, that we could before?” To whom the Church replies: – “Dearly beloved, we ought greatly to rejoice and give God thanks that our churches are delivered out of all those things which displeased God so sore, and filthily defiled His holy house and place of prayer.

Synod of Holland and Zealand. – 1554. In 1554 the Synod of Holland and Zealand resolved “that the ministers should endeavour to prevail with the magistrates (it was a State Church) to banish organs and instrumental music out of their Churches.”

(To be continued) NOTICES.

RECEIVED FOR MAGAZINE SINCE LAST ISSUE. – Victoria. – Mr. R. Muir. Wallop, £1. to 1913. Mrs. D. Sutherland, Drysdale. £1 5/- to 1908. Mr. N. McKenzie, St. Arnaud, 5/- for late Mr. John McKenzie to 1907, and 5/- for self to 1910. Mr. J. Johnstone, Colac. 10/- for 4 copies for 1908. Mr. D. McDougall, Glendonald, 10/- to 1909. Mr. M. McDonald, Noozee East, 5/- for 1907 and 8. Mr. Aldwinckle, Hamilton, 5/- for 1907 and 8, Mrs. McDonald, S. Yarra; Mrs. E. Williamson. Durham Lead; Mrs. D. Carson, Noorat; Miss McDonald, Mortlake, and Mr. J. Young, Geelong; 2/6 each to June 1909. Mrs. Barber, Nhill; Miss Grant, Mortlake; Miss McGillivray, Mt. Doran; Miss Price, Geelong; Mr. D. McRae, Geelong; Mr. J. Shaw, Barwon Heads; Mr. A. McLean, Drik Drik; 2/6 each for 1908. Mr. John Ross, Rosebrook. 3/- for 1908. Mr. A.

McAulay, Brunswick, 2/6 for 1909. Mr. J. McNaughton, Geelong, 1/- for 2 copies last No. Mrs. H. Cameron. Bonnie Doon, 5/- to 1912. Mrs. J. Ross, Geelong, 2/6 for 1907. South Australia. – Mr. J. D. Makin, Mt. Monster, per Mr. A. McDonald, £1 to 1909. Mr. J. Whitelaw, Kensington, 5/- to 1911, per Mrs. W. R. Buttrose. Mr. A. McLeod, Spalding, 5/- to 1907. New South Wales. – Mr. D. Munro, Clarenza, £1. to 1912. Mr. Grant, Barrington, 10/- to 1912. Miss Nicolson, Harwood, 5/- for 1907 and 8. Mr. J. McPherson. Wyrallah, 5/- to 1906. Mr. J. Robinson, Dingo Creek, 5/- for 1907 and 8. Messrs. Jas. Robertson, Tinonee. and J. McDonald, Taree and Miss Shaw. Brunswick Heads, 2/6 each for 1908. Mr. J. Ross, Palmer's Island, 5/- to 1899, per Rev. W. McDonald. West Australia. – Mr. Robert Sinclair, Wagin, £1. Tasmania. – Mr. W. G. Murchison, Hobart, 5/-, to 1907. Scotland. – Rev. A. Galbraith, Lochalsh, Per Rev. S. P. Stewart, £1. FOR FREE CHURCH OF SCOTLAND MISSIONS: Per Mr. W. J. Reid, Superintendent of Geelong F. P. Sabbath School; £4 4/8. FOR SPANISH MISSION: Per Mr. W. J. Reid, Superintendent of Geelong F. P. Sabbath School £4 5/-, Mr. J. Johnstone, Colac, 10/-. Sent to Edinburgh, this month, £5 15/-, FOR PRESBYTERY EXPENSES FUND: Per Rev. J. P. Lewis, being collection at Branxholme, £1 3/-. FOR DISTRIBUTION: A friend, £4. Our readers are requested to excuse the late appearance of this issue, owing to many preventing duties. All communications for this magazine should be addressed to Rev. John Sinclair, F. P. Manse Geelong. ––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––

Printed and Published for Rev. J. Sinclair, Geelong, by W. A. Brown.

Vol. 6 No. 16

THE FREE CHURCH

QUARTERLY —―—–——―—–——―—–——―—–—

A MAGAZINE FOR THE

DEFENCE AND ADVOCACY OF SCRIPTURAL WORSHIP, DOCTRINE, GOVERNMENT AND DISCIPLINE.

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(EDITED BY THE REV. JOHN SINCLAIR, GEELONG) –––––––––––––––––––––––––––––––––

D E C , 1 9 0 8 –––––––––––––––––––––––––––––––––

CONTENTS:– Page On a Church without Spirit … … … … … 907 Bible Authority … … … … … … … 914

Reformation Principles … … … … … … 918 A Grievous Charge repelled … … … … … 921 Free Presbyterian Intelligence – Victoria … … … … … … 927 Geelong … … … … … … 928 Hamilton … … … … … … 929 Charlton … … … … … … 929 Obituary … … … … … … 930 Rev. J. D. Ramsay … … … … … 930 The late Rev. D. McInnes … … … … 930 New South Wales … … … … … 931 The Papacy … … … … … … … 932 Duty of Testifying for the whole Truth … … … … 933 Rome's bold Idolatry checked … … … … … 934 Notices … … … … … … 934 –––––––––––––––––––––––

W. A. Brown, PRINTER, &c., GEELONG.

—————————————————— THE FREE CHURCH

QUARTERLY.

════════════════════════════════════════════════ VOL 6. No. 16] DEC. 1908 [PRICE 2s. 6d: Yearly (Including Postage).

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ON A CHURCH WITHOUT THE SPIRIT.

–––––––––––––––––– “The body without the Spirit is dead.” – JAMES 2: 26.

On the summit glacier of the great St. Bernard, a mountain of the Alps, 8,000 feet above the level of the sea; there stands an ancient convent whose monks have obtained a world wide reputation. Eternal snows have failed to chill the warmth of their hearts, or to enervate them in the exercise of a benevolent hospitality as disinterested as it is kind. When the mountain is enveloped in misty darkness, and storm and tempest age in uncontrolled fury, these benevolent men, with their staunch and sagacious dogs, issue forth over the howling wilderness of blinding snow to seek for the lost traveller, and to rescue him ere his eyelids shall close in a sleep which has no awakening. Oftentimes they find the traveller beyond their aid – in the fatal sleep which no kind efforts of theirs can disturb. But their kindness does not terminate there. They have provided a house where the liveless bodies are kept till they are claimed. Travellers have entered it, and have never been able to forget the ghastly scene they then saw, and the creeping horror they then felt. Around the walls the sleepers stand, dressed as they were found. Every one of them retains the appearance of life. Not a feature has altered. There is nothing of the ugliness of death upon them; nothing of its decay; intense cold preserves them from its power. They seem all to sleeping peacefully. Here is one with the smile still lingering as he dreamt of home and children Here is another as he fell asleep with clasped hands in the act of prayer. Here is a 908 ON A CHURCH WITHOUT THE SPIRIT. third whose anxious expression tells you that his last thought was one of danger. There is nothing of death's ravages among them. Have the monks been mocking you, or deceiving themselves? You listen – and horror freezes your blood, and lifts your hair, and blanches your cheek. There is not a sound in the house. It is as still as the grave. Surely the breathings of so many sleepers would be heard? Mechanically you step forward and scarce knowing what you do, you touch a sleeper and shudder. He is cold, rigid, motionless – a body without the spirit – the dead mocking the living. The charnel-house of the Great St. Bernard is a parable: – It is a natural object illustrating a great spiritual fact. Need I suggest it? A church without the Spirit. As is that charnel-house filled with bodies without the spirit of life, so is that church which is filled with members without the Spirit of God: a receptacle of the dead – of dead imitating and mocking the living. Is there such a church? The man who seriously asks that question must decide for himself, after I have given him some certain signs whereby a church without the Spirit may be known. I shall therefore give you

I. Some negative signs of a church without the Spirit. II. Some positive signs of a church without the Spirit; and III. Some directions how to obtain a church with the Spirit. I. Some negative signs of a church without the Spirit. 1. A church is without the Spirit when it has no conversions. Conversion implies such a change of state as is represented by a resurrection from the dead, to which in Scripture it is sometimes compared. It is the work of the Spirit. “It is the Spirit that quickeneth.” He infuses grace into the soul in regeneration, and the soul in conversion puts that grace in exercise – “Draw me, I will run.” He operates generally through the preaching of the word. “It pleased God through the foolishness of preaching to save them that believe.” When, therefore, the preaching of the word in any church is not followed with awakenings in the souls of the hearers, such as David had when Nathan said to him, “Thou art the man!” or as Saul had when he heard the voice saying, “Saul, Saul, why perecutest thou me?” awakenings breaking the torpor of the guilty conscience, and the insensibility of the self-righteous heart; – when it is not followed with convictions leading the hearers to cry, “What must we do to be saved?” – when it is not followed with soul meltings and heart humblings for a wounded and pierced Christ, and for offers of grace rejected, Sabbaths profaned, and opportunities of salvation slighted; – when it is not followed with spiritual light and sight discovering to the soul the excellency of Christ, and prompting the cry of Peter, “Lord, to whom shall we go but unto thee? thou only hast the ON A CHURCH WITHOUT A SPIRIT. 909 words of eternal life;” when it is not followed with a heart renunciation of, and a turning away from, Satan and sin, saying, “What have I to do any more with idols?” and a heart acceptance of, and a turning to Christ and holiness, saying, “Lord, I will follow thee whithersoever thou goest;” when it is not followed with these things, which go to make up conversion, then you have a negative sign of a church without the Spirit. 2. A church is without the Spirit, when it has not faith and love. Faith is the gift of God, and love is shed abroad in the heart by the Holy Ghost. Faith is the principle of spiritual life in the soul, “whereby it lives the life of justification, the life of sanctification, the life of comfort, the life of peace, and the life of joy.” “The just shall live by faith.” Love is the principle of obedience, or that whereby the soul is sweetly constrained to make a suitable return to Christ for what he did for it. Now where there is no such experience of the power of the gospel as shall fortify us against the reproaches and oppositions of the world; – where there is no such sense of the value of the things of Jesus

Christ as shall enable us to undervalue the things of sense, and to say, “We walk by faith, not by sight;” – where there is no such remembrance of the witnesses of God, who, through faith, went by the cross to the crown, as shall animate us through many tribulations to enter the kingdom; where there is no reception of the supplies of Christ's grace; – where there is no patience manifested in doing the will of God amid multiplied difficulties; where there is no looking to the things that are unseen, but a looking to the things that are seen; there is no faith, for these things evidence faith. And so also where there is no such warmth of heart for Christ as shall lead us to prefer him above all things, – where there is no such tender walking as shall evidence our desire to please Christ, and no such thinking and speaking of Christ as shall evidence our delight in Him – there is no love. And wanting faith and love, that church presents a negative sign of a church without the Spirit. 3. A church is without the Spirit when it has not the spirit of prayer. I do not say, when it wants prayer. There may be prayer – much prayer – a surfeit of prayer; and yet, it may be a church without the Spirit. The Pharisees prayed long and prayed much, but their church was without the Spirit. But, I say, when it wants the spirit of prayer. As the body without the breath is dead, so a church without the spirit of prayer is dead also. How? Because prayer is the Christian's vital breath. The breath is sometimes suspended for a brief period in the cases of drowned and strangled persons who are resuscitated, but only for a brief space; so the spirit of prayer is sometimes suspended for a brief period in the cases of churches who are suffocated in a sea of worldliness and strangled in the bonds of priestly domination. But only for a space. Revival comes, and they evidence the fact of possession 910 ON A CHURCH WITHOUT THE SPIRIT. of life as Paul did – “Behold he prayeth.” But when, after a lengthened investigation, you can discern no motion of a hidden fire trembling in the breast, no “burden of a sigh,” no “falling of a tear,” no “upward glancing of the eye,” no evidence of that church's sincere desire uttered or unexpressed, – when you see the sacrifice continually offered without fire – prayer continually made without fervency, and reverence, and confidence, – then you have another negative sign of a church without the Spirit. 4. A church is without the Spirit when it does not walk in the Spirit. If we live in the flesh we shall walk in the flesh. If we live in the Spirit we shall walk in the Spirit. As is the principal of life within, whether flesh or spirit, so will be the fruits. The fruits evidence the principle. A carnal life evidences a carnal heart, destitute of the principle of spiritual life. A holy life evidences a holy heart, possessed of the principle of spiritual life. When therefore a church

does not walk in the Spirit; when it does not bring forth the fruits of the Spirit, which are love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance – graces which a church with the Spirit produces as naturally as a tree does its fruit – fruits which are summed up in all goodness as opposed to wickedness, in all righteousness as opposed to injustice, in all truth as opposed to errors and hypocrisies, and which are manifested in good works and holy actions; when these are entirely wanting, then you have another negative sign of a church without the Spirit. II. Some positive signs of a church without the Spirit. 1. A church is without the Spirit, when formal is substituted for spiritual worship. The annals of Deism afford us a pregnant example of the effects of mere formality. The literati of France set up a society for the worship of God on the principles of Deism. The Parisian churches were obtained; prayers and hymns prepared; lectures delivered; tasteful and classical ceremonies instituted; and music of the most enchanting description, performed. But all would not do. When novelty was satisfied, the audiences melted away. The trifling expenses for the music could not be defrayed. Nobody could be got to attend. The principle of religion was wanting. The devotional spirit was not there. The body was dead, Without the Spirit it was a loathsome carcase, notwithstanding the attractive beauty with which its keepers tried to adorn it. And the annals of Christianity, if they do not furnish examples so outrageously revolting to the moral sense of men, are as revolting to the spiritual apprehension of the Christian. Are there no Christian churches where the devotional services are droned over with a heartlessness and intonation more suited for the lullaby of a sleeping than the praise of a waking worshipper? Are there no churches where moral lectures usurp the place of ON A CHURCH WITHOUT THE SPIRIT. 911 evangelical sermons, where showy ceremonies are substituted for the simple and spiritual rites of gospel worship, and where the charms of music are sought to compensate for want of heart elevation and devotional fervour? Wherever you see dead preachers and dead hearers – minister and people alike asleep; coldness and indifference manifested in gospel ordinances; carelessness, and irregularity in attendance on God's worship; want of earnestness in Gods service, – you have good grounds to say of them, that they have something else to think of and something else to do than to seek the Spirit; and though they may screen their inward loathsomeness under a decent covering of formalities, they are a body without the soul and a church without the Spirit. 2. A church is without the Spirit, when mere human excitement and

sentimentalism is put in the place of divine quickening and gracious endowment. From the extreme of human formalism to the extreme of divine excitement there is certainly a wide chasm, which, one would naturally suppose, ought to form a lasting distinction between a church without, and a church with the Spirit. But, wide as it appears, it has been bridged by one of whose devices we are not ignorant. If Satan himself is sometimes transformed into an angel of light – if he is able to transform his hideous aspect and loathsome deformity into the beauty and grace and symmetry of those shining ones who are the nobles of the court of heaven – it is no great thing if his ministers also be transformed as the ministers of righteousness. It would be a device worthy of him, to present such a likeness of a church with the Spirit, as should deceive many into the belief that they had the Spirit, and lull them into that false security which is the prelude of destruction. No marvel, then, that in the era of the primitive church there should have been found deceitful workers transforming themselves into the apostles of Christ. No marvel, that in our age, there should be found ministers of Satan who assume the appearance of holiness, and warmly excite men to the semblance of uncommon religion. No marvel that there should be found churches whose members pray themselves out of breath, and speak themselves out of their religious feelings, under the influence of a mere human excitement and sentimentality. Be not deceived, a church may be numerous – crowded with excited hearers; a church may be respectable – its members fair in exterior; a church may be well ordered – it may have its class meetings, its prayer meetings, its Sabbath schools, its tract and missionary societies; a church may be well indoctrinated – Christ's blessed name may be fearfully familiar to the ear and to the lip; and yet there may be no repentance, no earnest seeking of Christ, no solid improvement of character, because no indwelling of the Spirit of God. 3. A church is without the Spirit, when worldly principles, motives and ends characterise the membership. The church and the world are diametrically 912 ON A CHURCH WITHOUT THE SPIRIT. opposed – as opposed as light and darkness. No man can be a Christian and a man of the world at the same time. No man can be transformed by the renewing of his mind, and yet be conformed to this world. No man can serve two masters. When a church becomes worldly, it degenerates until it apostatises. Worldliness has been the cause of all the church's public apostacies from God. It left the church before the flood without the Spirit. “The sons of God saw the daughters of men that they were fair, and they took them wives of all whom they chose.” They mixed with the world; and soon learned to follow its manners; and God swept them all away, sons of

God and daughters of men together, with an overflowing flood. It left the Jewish church without the Spirit. They were a separated people. But “they were mingled among the heathen.” And what was the consequence? The Scripture adds – “and learned their ways.” Therefore was the wrath of the Lord kindled against his people, insomuch that he abhorred his own inheritance. And if there be one thing to be lamented more than another in these perilous times, it is the increasing prevalence of the worldly spirit, and the worldly manners, and the worldly works in the churches of Christ. Is it nothing that professors have learned to use the world's vain, foolish, light, and corrupt style of communication on all occasions? Is it nothing that they have assumed the world's habits and attire, the badges of vanity, luxury, and uncleanness? Is it nothing that they have become senseless of its abominations, and are never found with Lot vexed with its ungodly deeds? Is it nothing that they have imbibed its opinions, and adopted its policy; and inculcated the one, and wrought out the other in the religious communities with which they are connected? Ah! brethren these are woeful declensions. And when a church is seen thus secularised, governed by worldly principles, actuated by worldly motives, and working for worldly ends, set that church down to be, – without the Spirit. 4. The church is without the Spirit, when corruptions of doctrine and practice overspread it unchecked. These were the judgment bringing sins of the churches of Pergamos and Thyatira: – the one of Pergamos, “Thou hast them that hold the doctrine of the Nicolaitanes which thing I hate:” – the other, of Thyatira, “Thou sufferest that woman Jezebel to seduce my servants to commit fornication, and she repented not.” A dead body crumbles into dust; so a dead church moulders to decay. The want of spiritual life will, by and by, lead to error; and error will produce sin; and sin when it is finished, will bring forth destruction. The mere setting up of outward church order and rule will not check this falling away. It will be as impotent as the efforts of that poor man who set up a dead body, and it fell; and who set it up again, and it fell; and who at last cried out, ON A CHURCH WITHOUT THE SPIRIT. 913 “There wants something within.” Yes, the church that is overspreading with corruptions in doctrine and practice wants something within, and, with this want, it is a church without the Spirit. III. Some directions how to obtain a church with the Spirit. 1. A church with the Spirit is to be obtained through personal preaching and direct prayer, The prophet Ezekiel is carried into a valley full of bones, very

many, and very dry. As he looks over and around his field of labour, and feels its deplorable state, he is asked, “Can these bones live?” His ingenuity can devise no human means. His philosophy is powerless to put life into them. He owns that the matter in power and will lies with God “O Lord God, thou knowest.” He is commanded to preach not above them, not around them, not away from them, but, to them – “O ye dry bones, hear the word of the Lord.” And the effect of this personal preaching is a “noise” – and “a shaking” – and “bones coming together, bone to his bone” – and “sinews and flesh coming up upon them – and the skin covering them above.” But there was still no breath in them. He is then commanded to offer prayer – not circuitous, but direct prayer, prayer for the very want, prayer to the very agent whose operations are wanted. “Come from the four winds, O breath, and breathe upon these slain that they may live.” And as he prayed – “the breath came into them, and they lived, and stood upon their feet an exceeding great army.” And so still. God will bless personal preaching. God will answer direct prayer. 2. A church with the Spirit is to be obtained through faith in the fullness and residue of the Spirit. Of course I speak to the believing portion of the church. Is there then an unbelieving portion? Ah! yes, there are “sinners in Zion – tares in every wheat field. But, speaking to the living in the church – it is strange how little faith, or, rather. how much unbelief, is entertained regarding the Spirit. We have somehow got a vague impression that the pouring out of the Spirit in his fullness is reserved for some future period of the church's history. We are looking for the coming of the Spirit, when we should be looking for the coming of Christ. The Spirit came in his fullness eighteen hundred years ago. Peter tells us that the prophecy of Joel was fulfilled in his day. The Spirit was then poured out from on high. The Spirit has continued with the Church since then. We are living in the days of his outpouring. What, then, tends to keep any church without the Spirit? Why, want of faith in the fullness and residue of the Spirit. We have more promises of the Spirit to renew us from inward decays than we have promises of deliverance from outward enemies. God has not only been able but willing for the last eighteen hundred years, and willing now to give the Spirit in his fullness to recover decayed churches. O, if we would but all live in the faith of this, how soon would our 914 BIBLE AUTHORITY frozen churches experience the change of the frozen earth. “Thou sendest forth thy spirit, and thou renewest the face of the earth.” 3. A church with the Spirit, is to be obtained through entertaining and cherishing the smallest droppings of the Spirit. The ocean is made up of drops.

Continual droppings, however small, will eventually fill a measure of the largest capacity. The church which despises the day of small things, which is not careful to treasure up and preserve its little mercies, is not likely to see a day of great things, any more than that man who is improvident of units is likely to be in the possession and enjoyment of thousands. O then, cherish the slightest motions of the Holy Spirit. Be thankful for every drop from heaven. The kindled spark will grow to a great fire if there be fuel enough to burn. And you will at length have to say in astonishment “Behold what a great matter a little fire kindleth!” Hark! was that the sound of a going in the tops of the mulberry trees? Was that the sighing of the Breath of the valley of vision? Was that the upstirring of the mighty wind of the day of Pentecost? Then enquire ye – “Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.” J. B.

––––––––––––––––––––––––––– BIBLE AUTHORITY.

Careful observers of human character must often have noticed the readiness with which some people can set aside the authority of Holy Scripture, when it happens to be in opposition to some favoured notion of their own. Many of the erroneous opinions that prevail arise from the attempt of mankind to make the Bible speak according to their mind, instead of endeavouring to make their mind speak according to the Bible. The strong tendency in man to confide in the soundness of his own opinions, and in the correctness of his own mental impressions, naturally awakens a feeling of antagonism to whatever is opposed to those impressions. The effect of this tendency is specially to be deprecated, when thus coming into collision with the statements of Holy Scripture. Even in the case of those who admit the Bible to be the Word of God, and who, therefore, do not deny its truthfulness, there is often such a dislike to some of its statements, as to induce such an interpretation of them, as may bring them into harmony with man's views and beliefs. In this way the Bible may be professedly received as the Word of God, and yet many of its important truths be practically rejected. For instance, the Divinity of our blessed Lord is openly denied, although we cannot imagine how anything could be more clearly, or more expressly taught, than this glorious truth is. The denial, here, is not a denial of the BIBLE AUTHORITY. 915 truth of the Bible; that is to say, it is not the professed denial; but it is a denial

of the true meaning of the Bible. No, they do not say the Bible is not true; but they say that it means so-and-so, The strange perversity of the human mind as thus manifested, is utterly unaccountable. For, besides, the fact of the Divinity, or Godhead of our Lord being most plainly taught in the Scriptures, the doctrine itself is most comforting and encouraging to us sinners. It is just such a doctrine as we might be expected to rejoice in, and be most thankful for. That our Saviour is Divine, and the work of our redemption committed to one so competent to accomplish it, is surely a doctrine to be gloried in, and gladly received. To argue against it, and to torture the very words of inspiration, in order to get rid of it, is just about the last and most foolish thing the sinner could ever have been expected to attempt. Yet so it is. The labours of the learned have been diligently put forth, to prove that He whom the Bible declares to be God, is not God; and that He who is the Light of the world, and without whom nothing was made that was made, was not Divine. It may well seem utterly useless to hold any argument with persons of this description, for such negation of the plain meaning of Scripture language seems altogether inconsistent with an honest desire for the truth. A reason, however, for the denial of this grand and important truth, may perhaps be found in the fact, that such denial facilitates the rejection of another Bible truth, which the carnal mind dislikes, namely, the doctrine of the Atonement. If a man can be persuaded to believe that Jesus was only a man, then may he easily believe that He did not and could not, by His death, make atonement for our sins, That is a work which cannot be effected by the dying of any mere man. Hence the denying of Christ's Divinity, necessitates the denying of the atonement. But, here, too, the question naturally arises – What can induce any sinner of the human race to dislike; or seek to disprove this doctrine? Is it not a most blessed and soul comforting doctrine? Is it not a cause of thankfulness and joy that we have a Saviour who is Divine, and who has, on behalf of His people, vindicated heaven's holy justice, and made full atonement for the sins of men? How comes it that any member of the human family can be otherwise than full of joy, and devout thankfulness, for such a glorious work of mercy and love? What strange delusion can have bemisted the minds of mankind to such an extent, as to enlist them in so fearful a crusade against the truth? What! deny the Divinity of our blessed Redeemer – deny the efficacy of His atoning death! – labour to remove from under us the foundation of our faith and hope? For, assuredly, we cannot see whereon our hope is to rest, if we are not to believe that Jesus, in His dying, bore the penalty due unto us, and satisfied the demands of justice on our account, If this was not the 916 BIBLE AUTHORITY.

case, how can it be said that with His stripes we are healed? If this blessed doctrine were taken from us, the very marrow of the Gospel would be gone, and the whole Bible revelation become an inexplicable mystery. It would just make us out to be a race of guilty transgressors, with the claims of a broken law arrayed against us, without any way of escape made known to us, or any way indicated whereby these claims could be satisfied. It would be telling us of our danger, but not of any means of deliverance. Hence, in this process of tracing the operations of the human mind, in explaining away the most interesting and important Bible truths, the further question arises – How is this desire to explain away these truths to be accounted for? What can it be that induces any portion of mankind to refuse the doctrine of the atoning death of Jesus? Is not this just such a doctrine as might be expected to find a joyful welcome in every human bosom? The fact that it does not meet with such a welcome, is unquestionable evidence of man's ignorance of himself; and, here it is, where we see how the self-righteousness of man comes in. He cannot admit that deep depravity and helplessness of sinners, which renders an atonement necessary. He cannot admit the idea that there is no merit in his own penitential works; and he imagines that he magnifies the mercy and loving kindness of God, by ascribing to Him the exercise of a forgiveness, which opens the door of admission to the penitent, without requiring any substitutionary sacrifice. Thus do those persons, here referred to, try to get rid of the humbling view of man's lost condition, which the Scriptures affirm concerning him. And when they once succeed in soothing away the sharp points of Bible truth, which prick their conscience, and convey reproof and condemnation, they find it comparatively easy to dispense with the atoning character of the death of Christ. Their system of belief does not require it. And when we, in the first place, consider the clear and emphatic terms in which man's lost, helpless, and guilty condition is again and again asserted in Holy Scripture; and when, in the second place, we consider the no less intelligible information conveyed to us concerning the atoning death of Jesus; and when, in the third place, we consider the equally direct and unequivocal terms in which the Godhead of our blessed Redeemer is recognized and affirmed. I say, when we consider all these things, with seriousness and honesty of purpose, how can we regard all the attempts to explain away the Scriptural account of these doctrines, in any other light, than just as attempting to make the Bible speak according to the mind of man, rather than endeavouring to make man's mind speak according to the Bible. The practice of setting aside the authority of Scripture when it happens to be in opposition to to man's favourite notions, may be seen in many other cases, besides those to which we have just referred. The treatment of the Sabbath is a BIBLE AUTHORITY.

917 notable instance of this. How shamefully is it shorn of its beautiful order and solemnity, by man's godless licence to his own will, in trampling its sacred sanctions under his feet, and turning it into a day of idleness, or of worldly business and recreations. This great and glaring sin is committed not by altogether denying the Sabbath, but by explaining it in a way of accommodation to man's own purposes and designs; yet in this way, the authority of the Bible is just as truly resisted and rebelled against, as if the Sabbath were wholly repudiated. The rebellion may have a different aspect, and be more restricted in its operation, but it is not the less a real violation of the law. So with many other departments of duty. But, perhaps, the most extraordinary forms in which we see the beauty of simple obedience to Scripture departed from, and done violence to, is when mankind have recourse to ways and methods of serving God, which God Himself has given them no sanction for. When a man forsakes the path of duty, and commits sin for the love of sinning, we can understand him as acting in a way of perfect consistency with his character and principles, as a rebel against God. But when a man professes to be serving God, in the very act of transgressing, when he does what God has given him no authority to do, and calls it worshipping God, we find ourselves brought face to face with a very different case from that of an avowed and open offender. In this case, we have to deal with those who profess to be devout and earnest worshippers. Our difficulty with them is, to get them to see that whatever God Himself hath not required us to do, must necessarily be unwarranted. However earnest they may be, they need to be reminded that God abhors will-worship. He has not left man to worship according to his own notions of worship, but has furnished him with all needful instruction on the subject. Unless God has done so, how can the Bible be regarded as a complete and perfect directory? If the Bible be not deficient – if its teaching be full and satisfactory – if it tells us all that God meant to tell us, it must follow, as a necessary consequence, that anything added to it must be the committing of the sin forbidden in the closing chapter of Revelation. This would be plainly refusing to submit ourselves to Bible authority. Who has not heard the condemnatory remarks that have been so long, and so loudly current, against those churches that indulge in ritualistic practice, for which they have no Scripture warrant? Does not the common sense of mankind testify against such practices, as not only altogether inconsistent with the beautiful simplicity of New Testament worship, but undoubted rebellion against Bible authority? Nor can we help noticing the strange inconsistency of those who, while condemning ritualism in the worship of God,

as a thing void of all Scriptural sanction, are, at the same time; themselves given to practices equally unwarranted. The burning of 918 REFORMATION PRINCIPLES.

incense, and the playing of organs, are alike without sanction in the New Testament, and yet we can find many who are quite ready to condemn the one, while no less ready to practice the other. Now, all this inconsistency arises from departing from a simple and faithful adherence to the Bible. There is no safe track for the foot of man, but the track of truth, as plainly delineated in the oracles of Divine truth. Once diverge from the prescribed line of action, and security against inconsistency and error there is none. Hold by the pure and perfect guidance of Holy Scripture, and the victory is sure. They who are afflicted with the weakness of being given to change, may yield to the sad delusion of framing their ways of worship according to the changing fashions of the world; but the firm and well grounded children of God will stand faithfully by the word of inspiration, which, like its Author, changeth not, and is able to make us wise unto salvation. O, for this simple, but sturdy faith! How fervently is it to be desired, that all who profess to be Christ's people, would manifest their love to Him, and their implicit reliance on His wisdom, by faithfully following the lessons of His teaching and example! He hath set us an example that we should follow His steps. How different would be the condition of the churches; and how much more simple and edifying the worship were everything cast out of them that has no warrant in the New Testament, and all brought to a happy conformity to the example of our blessed Lord, and His Apostles. – Late Rev. W. Nicolson, D.D., Hobart.

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John Knox. – 1560. Alluding to the principle that nothing is to be introduced into the worship of God that is not prescribed in the Word of God, John Knox writes: – “This principle not only purified the Church of human inventions and Popish corruptions, but restored plain singing of Psalms, unaccompanied by instrumental music. * * All others, that is, realms, however sincere that ever the doctrine be that by some is taught, retain, in their churches and the ministry thereof, some footsteps of Antichrist and some dregs of popery; but we (all praise to God alone) have nothing within our churches that ever flowed from that man of sin.”

Commissioners to the Westminster Assembly. – 1644. On the 20th of May, 1644, the Commissioners of the General Assembly of the Church of Scotland, who took part in the deliberations of the Westminster Assembly, wrote to their General Assembly, meeting the same year, an account of their labours, in which they say: “We cannot but admire the good hand of God in the great things done here already, particularly that the Covenant, the foundation of the whole work, is taken, Prelacy, and the whole train thereof extirpated, the Service Book in many places forsaken, plain and powerful preaching set up, many colleges in Cambridge provided with such ministers as are most zealous of the best reformation; altars removed, the communion in some places given at the table with sitting, the great organs at Paul's

and Peter's at Westminster taken down, images and many other monuments of idolatry defaced and abolished, the chapel royal at Whitehall purged and reformed; and all by authority, in a quiet manner, at noonday, without tumult.” REFORMATION PRINCIPLES. 919

Reformed Church of Scotland. In a letter to the Assembly at Westminster, 4th June 1644, the General Assembly of the Church of Scotland noticed the portion of the letter of their Commissioners quoted above, with much approval: – We were greatly refreshed to hear, by letter from our Commissioners there with you, of your praiseworthy proceedings, and of the great good things the Lord hath wrought among you and for you. Shall it seem a small thing in our eyes that the Covenant, the foundation of the whole work, is taken? That antichristian Prelacy, with all the train thereof, is extirpated? That the door of a right entry unto faithful shepherds is opened; many corruptions, as altars, images, and other monuments of idolatry and superstition removed, defaced, and abolished; the Service Book in many places forsaken, and plain and powerful preaching set up; the great organs at Paul's and Peter's taken down; that the royal chapel is purged and reformed, sacraments sincerely administered, and according to the pattern in the mount?”

James Renwick. I testify and bear witness against the vast and sinful toleration of all errors and sectaries in the Belgian Church; also against their sinful formalities, such as they use in the administration of the sacraments; and such as their formal prayers, which their Professors and Doctors use in their public and private colleges; and also against all their superstitious customs, such as their observing of holy feast days, as they call them, the organs in their churches, and the like; all which they have as the reliques of idolatry; and against every other thing amongst them contrary to sound doctrine and the power of godliness. – Renwick's Testimony.

Memorial to Prince of Orange. – 1688. In the Church as now established by law under Episcopacy among us we have no ceremonies at all – no, not so much as any form of prayer, no music but singing in the churches.

Professor Dunlop. – 1717. We celebrate the goodness of God who carried our Reformation to such a high pitch of perfection with respect to our government and worship, and delivered them from all that vain pomp which darkened the glory of the Gospel service, and the whole of these superstitious and insignificant inventions of an imaginary and decency and order which sullied the Divine beauty and lustre of that noble simplicity that distinguished the devotions of Apostolical times. We are sensible that it is a necessary consequence of the nature of our Reformation, that there is nothing left in our worship which is proper to captivate the senses of mankind or to amuse their imaginations. We have no magnificence or splendour of devotion to dazzle the eye, nor harmony of instrumental music to enliven our worship and soothe the cars of the Assembly. The devotions of Christians stand in no need of the outward helps afforded by the Jews. The powers and glories of an immortal life, as represented under the Gospel, are nobler springs of devotion than the meaner helps afforded under the law, the costliness of Pontifical garments, the ceremony of worship, and the power of music.

A Treatise on organs in 1713. I shall conclude my answer to this argument with one syllogism, the proposition whereof I shall take from a reverend father in the Church of England, whose paternal 920 REFORMATION PRINCIPLES.

authority will, I doubt not, bear me out in this matter. Bishop Burnett, in his Preface to the Abridgement of the History of the Church of England, saith: “All the helps to devotion that the Gospel offers are in every one's hand.” My assumption I take from experience and ocular demonstration; but a pair of organs are not in every one's hand, which I believe will not be denied me while so many Episcopal meeting houses in Scotland are obliged, through plain poverty, to want them. Whence I may well infer, ergo, organs are none of the helps to devotion which the Gospel offers . . . I conclude with the words of the learned Bishop Hall, in his Contemplations on the Altar of Ahaz, which I wish all our Scottish innovators would seriously ponder: – “It is a dangerous thing to make innovations, if but in the circumstances of God's worship. Those human additions which would seem to grace the institutions of God, deprave it. The foolishness of God is wiser than the wisdom of man, idolatry and falsehood are commonly more gaudy and plausible than truth.” – From an Essay upon the Sacred Use on Organs in Christian Assemblies; proving that it was peculiar to the Jewish Church; But first introduced by Pope Nitilian; And is therefore deservedly banished the most part of Protestant Churches, and condemned by the current of Orthodox Divines. And answering the Arguments usually adduced by Papists and Formalists for its Defence. – Printed Anno. 1713.

Established Presbytery of Glasgow. – 1807. That the Presbytery are of the opinion that the use of organs in the public worship of God is contrary to the law of the land, and to the law and constitution of our Established Church, and therefore prohibit it in all the churches and chapels within their bounds.

United Presbyterian Synod of Canada, – 1858. That the use of musical instruments in conducting the public worship of God is highly inexpedient, and order the Presbytery of London to use due diligence to see that the congregation of London cease from the practice complained of.

Henry Cooke, D. D. It was an organic, a fundamental law of this church (the Presbyterian Church of Ireland), that the praises of the Lord should be sung without the accompaniment of instrumental music, and it could not be altered.

Dr. Adam Clarke. The use of such instruments of music in the Christian Church is without the sanction and against the will of God – they are subversive of the spirit of true devotion, and they are sinful. I am an old man, and an old minister; and I here declare that I never knew them productive of any good in the worship of God, and have had reason to believe that they were productive of much evil. – Commentary on Amos. . . Is it ever found that those Churches and Christian Societies which have and use instruments of music in divine worship, are more holy, or as holy, as those Societies which do not use them? And is it always found that the ministers who recommend them to be used in

the worship of God, are the most spiritual men, and the most useful preachers? Can mere sounds, no matter how melodious, where no word or sentiment is or can be uttered, be considered as giving praise to God? Can God be pleased by sounds which are emitted by no sentient being, and have in themselves no meaning? If these questions cannot be answered in the affirmative, then is not the introduction of such instruments into the wor- A GRIEVOUS CHARGE REPELLED. 921

ship of God anti-Christian? And should not all who wish well to the spread and establishment of pure and undefined religion, lift up their hand, their influence, and their voice against them. – Christian Theology. p. 246.

Precentor, Regent Square Church, London. The organ is not necessary to the harmony in modern psalmody; it is musically wrong as a leader of praise; it does not prevent flattening, and is not a proper cure for the fault; is tends to discourage general singing; it does not correct errors – it simply drowns them; it is a poor affair in the hands of most organists; it is no help to expression; it is more a fashion than anything else; it is not to be preferred to other instruments, none of which are desirable in public worship.

Professor Candlish, D. D. I believe that it is a question which touches some of the highest and deepest points of Christian theology. Is the temple destroyed? Is the temple worship wholly superseded? Have we, or have we not, priests and sacrifices among us now? Is the temple or synagogue the model on which the Church of the Now Testament is formed? Does the Old Testament itself point to anything but the fruit of the lips, as the peace offering or thank offering of Gospel times? Is there a trace in the New Testament of any other mode of praise? For my part, I am persuaded that, if the organ be admitted, there is no barrier in principle against the sacerdotal system in all its fulness – against the substitution in our whole religion of the formal for the spiritual, the symbolical for the real.

C. H. Spurgeon. We should like to see all the pipes of the organs in our Noncomformist places of worship either ripped open or compactly filled with concrete. The human voice is so transcendently superior to all that wind or strings can accomplish, that it is a shame to degrade its harmonies by association with blowing and scraping. It is not better music which we get from organs and viols, but inferior sounds, which unsophisticated ears judge to be harsh and meaningless when compared with a melodious human voice. That the great Lord cares to be praised by bellows we very gravely question; we cannot see any connection between the glory of God and sounds produced by machinery. One broken note from a grateful heart must have more real acceptable praise in it than all the wind which swept through whistling pipes. Instrumental music, with its flute, harp, sackbut, psaltery, dulcimer, and all kinds of noise makers, was no doubt well suited to the worship of the golden image which Nebuchadnezzar, the King, had set up, and harps and trumpets served well the infant estate of the Church under the law, but in the Gospel's spiritual domain those may well be let go with all the other beggarly elements. What a degradation to supplant the intelligent song of the whole congregation by the theatrical prettiness of a quartette, the refined niceties of a choir, or the blowing of wind from

inanimate bellows and pipes. We might as well pray by machinery as praise by it. – The Advocate.

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“His commandments are not grievous.” – 1 JOHN 5: 3. They who try to keep the commandments of God, with a view to obtain the forgiveness of their sins, in return for their attempts at obedience to these commands, are involved in several very serious errors. They do not recognize the truth that it was “when we were 922 A GRIEVOUS CHARGE REPELLED.

without strength Christ died for the ungodly.” They are presumptuous in expecting to do that which the Lord Jesus alone has done. They impute folly to God by implying that He needlessly required the vicarious obedience of His Son. They ignore the amazing love of God in Christ Jesus, and would take the credit to themselves which is due absolutely to the grace of God. And they know not the joy of the obedience of new creatures in Christ Jesus. Like Paul before his conversion they may do many things which they would rather not do; but they do these things in fear of the consequences of not doing them. But true religion, necessary as it is, is a blessed service. True obedience to the will of God proceeds from the principle of love to Him; and in that obedience there is a holy pleasure. And this love extends to all God's people, as well as to His laws: for the apostle says in the context, “By this we know that we love the children of God, when we love God, and keep His commandments.” To this he adds, “And His commandments are not grievous.” With this the Lord's people heartily agree; but Satan and unregenerate people do not. Observe I. What is implied in this assertion. It is that God's commandments are regarded as being grievous by many. There is no need to prove the fact that very many in this world do feel that these commands are too heavy a burden for them to obey. These have no true admiration for the holy character of God revealed in His Word, and implied in His holy and perfect law. They are not grieved at their own want of conformity to the will of God; but at the holiness required by Him in His creatures. Some conceal their feelings in this matter from their fellowmen; but others even boldly express them. But all more or less exhibit them in their actions and general deportment. It is common to meet with people who account the law of God too strict in its demands; and many foolishly and sinfully betray their prejudice, pride and ignorance by giving their opinions as to what should be required of them. Even professors of religion try to make their self indulgences appear in harmony with their duty. They refuse to look at those passages of Scripture which require all things to be done to the glory of God, or try to soften or reduce them, whilst they lay greater stress on passages which they isolate in order to evade the force of the law of God. Others speak of the threatenings of God's word as if they were couched in an “unfortunate phraseology.” They thus show their antagonism to the condemnatory clauses of God's holy law. They also evince their non-belief in the Divine inspiration of the Bible, in claiming liberty to think, speak and act without the restraints of the perfect law of God. Yet others plead for respect to be shown to the opinions of the majority of the people; which in one country would be the anti christian sentiments of the Roman apostacy; in another of the Arabian false prophet;

and in another of heathen mythology. But these excuse disrespect to the commandments of the Holy Lord God. By many the resting on one day in seven is contended for simply as a right to men, and because it is physically and mentally healthful; and not because the Lord hath said, “Remember the Sabbath day to keep it holy? The reading of the Bible in national schools is held by religious people to be good as a moral tonic, and as an exercise that is beneficial; yet seldom is it pointed out that legislation to prevent it is an insult to Him who commands the homage of the kings of the earth. Temperance is advocated because sobriety makes men more useful, healthy and prosperous; but not enough as a demand of God and a fruit of the Spirit. Appeals for good measures have generally to be made, if we judge from modern methods, without claiming them because they are in accord with the Word of God and for His glory. Is not this an A GRIEVOUS CHARGE REPELLED. 923

admission that His commandments are regarded as being grievous. For the good of the creature may be allowed what would not be done from regard to the King of kings. Some conductors of secular journals dare to condemn the portions of Scripture which do not please them. They even presume to hold that the Bible must be wrong if not in agreement with their views. These self constituted dictators to the community give little space to orthodox utterances, and scoff at the loyal witnesses of God's revealed truth. In many ways do men impudently hold that if the commands of the Bible are the commands of God they are grievous. Now such an impression concerning God's law is evidence 1. Of a corrupt nature. No holy creature could regard anything enjoined by God as grievous. The Lord Jesus went obediently even to the cross. When He come into the world, He said, “I delight to do Thy will, O my God: yea, Thy law is within My heart.” He ever did that which pleased His Father, and said that it was His meat to do His will. And it was His pleasure to say, “I have finished the work which Thou gavest Me to do.” Holy angels delight in “hearkening to the voice of His Word;” and their unabated happiness is inseparable from their complete accord with what is pleasing to their Lord. The glorious blessedness of the redeemed saints in heaven could not be without perfect obedience to the Divine will. “Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” Even here, with all the faults of the believer, his highest joy is when he is most conformed to the mind of Jesus Christ. Adam, when in the state of innocency, desired nothing that the sinner now regards as essential to his pleasure. Not till hard and unjust thoughts of God came into fallen man's heart – not till the Lord's commands became grievous to him, through the old Serpent's wiles, could he wish for anything that his good Lord withheld from him, or account that good for him which his Maker forbade. But since then Adam and his race have felt God's holy law to be grievous, because it does not allow their unholy ways, and commands the obedience which their sinful nature revolts from. A corrupt, proud and unsanctified heart is the spring of every objection to the revealed will of God. “The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.” 2. Love of sin is involved in hatred of God's law. They who love sin cannot love God and His holy will at the same time. Their attitude, spirit and conduct show that they love “the abominable thing that He hates.” To the Father they say, “Depart from us: we

desire not the knowledge of Thy ways.” Regarding His Son, they say, “We will not have this man to reign over us.” And to the extent of their liberty they “always resist the Holy Ghost.” They even dislike those who truly obey the Lord, and who thereby testify against them that their works are evil. Nor do they approve of faithful ministers. Like the foolish and degenerate people of old they say to them, if they would speak according to their minds, “Prophesy not unto us right things: prophesy to us smooth things; prophesy deceits.” They resemble Ahab who said, regarding the faithful Michaiah, “I hate him; for he doth not prophesy good concerning me, but evil.” The weighty matters of true religion are felt to be irksome and are shunned. The grave realities of eternity do not move them to be sorry for and to forsake the sins which they love; to abandon the society of the ungodly; and to abstain from fleshly lusts. They love vanity too much to bow as penitent sinners before the Holy One with whom they have to do. The service of Christ is felt to be a yoke too heavy; yet the service of sin make very heavy demands on their time, 924 A GRIEVOUS CHARGE REPELLED.

money and strength, which they willingly yield to. They want liberty to please themselves; as if there were neither a heaven to prepare for nor a hell to flee from. Like the sinful Israelites, they “have loved strangers, and after them they will go.” In the Word of God they have placed before them the rule of life, and the certain fact that “when sin is finished it bringeth forth death.” The fearful penalty of sin is set forth in the inexpressible agony of the suffering, yet sinless, Saviour. But so firmly devoted to sin – to their own way are they, that they cannot bear to be even instructed in this matter. It would be as easy for the Ethio-pian to change his skin or the leopard his spots as for them to “cease to do evil” – to ren-ounce Satan, the world and the flesh. And Their love of sinful pleasures, employments and companions, prevents them from regarding the Lord's ways as anything but grievous. Yet there are people in an unregenerate state who will not allow that the commandments of God are grievous to them. They speak respectfully of them and approve of obedience to them, they may say. But the fact that they do not keep them, except it may be as the rich young ruler kept them from his youth, without a right perception of their spirituality and the extent of their demands, is evidence that they are grievous. When Scripturally expounded, the unrenewed soul feels them too burdensome to love and to obey. The multitude who were feed miraculously by the Lord and expressed themselves as if they had become His disciples, called His spiritual truths “hard sayings” and “walked no more with Him.” It is pleasant to visit, converse with, and please these whom we love. Why is communion with God, and walking in His ways not now natural to men? The Saviour saith, “If a man love Me he will keep My words.” The believer alone is really sensible, and penitently so, that men by nature do not like to retain God in their knowledge. It is easy and delightful to a holy creature to serve God. But even to a saved sinner here, the way of obedience has difficulties, owing to the malicious Devil, a wicked world, fleshly infirmities and indwelling sin. So desperately is sin opposed to the new obedience of the new creature in Christ Jesus that the flesh lusteth against the spirit, and the spirit against the flesh. Therefore the Christian must “run,” “strive,” “hold on,” “fight,” and “wrestle.” He is enjoined to pluck out the offending right eye, and cut off the evil right hand, to mortify his members which are on the earth, to

crucify the flesh with its affections and lusts, to be “not conformed to this world,” to “go to the Kingdom through much tribulation.” Such injunctions as these denote the immense opposition which the renewed nature has to encounter. But the unregenerate are like the slothful man in the parable who complained that his just lord was an austere man. II. The truth here expressed: “His commandments are not grievous.” The apostle speaks here for the people of God, who love His commandments. This they evidence by their admiration of His law as “holy, just, and good;” by their earnest endeavour to be regulated by it; by the grief which their defective obedience causes them; and by their true and intense desire to keep them as they should be. They can say with the Psalmist, “O that my ways were directed to keep Thy statutes! – Thy commandments are my delights.” They know that these are 1. Righteous. – They who love righteousness confer not with flesh and blood. Their concern is not to live most comfortably here, or to get the most ease, pleasure or gain; but to be righteous before God. They are convinced that none can be righteous without obedience to God; A GRIEVOUS CHARGE REPELLED. 925

God; and they are sure of these two things: (1). That the Author of the laws of Scripture is righteous. He is “the righteous Lord that loveth righteousness.” Nothing but what is holy and right can emanate from Him. Every precept of His Word must be right because it is His. Whatever is from Him is therefore just. Saith the adoring believer, “Thou art good and doest good;” and he can add with implicit confidence, “Teach me thy statutes.” He who is “glorious in holiness,” and who “is of purer eyes than to behold evil, and cannot look on iniquity” cannot give an imperfect law. 2. God's commandments are intrinsically righteous. His moral law is a transcript of His holy will. Every one who delights in God also delights, as the apostle says he did, in the law of the Lord. The gracious soul loves the Lord's precepts, perceiving them to be holy. He therefore esteems them both because they are those of the holy Lord God, and because they are in themselves righteous. He heartily says with the Psalmist: “The law of the Lord is perfect, converting the soul. – Thy word is pure: therefore Thy servant loveth it. – I esteem all Thy precepts concerning all things to be right; and I hate every false way. – Eternal righteousness is in all Thy testimonies. – Thy law is the truth.” And with the Apostle: “The law is holy, and the commandment holy, just and good.” 3. Reasonable. – The sinner acts and often speaks as if, he had a right to hold his own opinions, and to please himself as to the disposal of his time and possessions. In his pride he poses as if he were an independent person, and should be allowed to serve God on his own terms. He has no true conviction that it is reasonable that the God in whose hands his breath is, and whose are all his ways, should be glorified, as one who has sovereign and absolute right to be obeyed in all things. But the believer feels that he is not his own; that his life and all his comforts are the gifts of God ; and that he is his Lord's debtor with a debt which increases its magnitude whilst he lives: And when he thinks of God's wondrous love in giving His Son to die that he should not perish, but have everlasting life, his gratitude may scarcely be expressed in words; and he feels it to be unreasonable not to “glorify God with his body and spirit, which are God's.” Even though he had not been redeemed, he knows that he ought to have loved the glorious Jehovah with all his heart, and served him with all His strength, and would but for sin; but this conviction is intensified by the riches of His grace in his redemption. And

contemplating all the precious promises which are in Christ Jesus, and anticipating their fulfilment in the bliss of everlasting glory; he regards every act of disobedience to God as unreasonable; whilst he loathes the spirit that would suggest that His commandments are grievous. None can reasonably decline to obey God in anything. “I beseech you, therefore, brethren, by the mercies of God that ye present your bodies a living sacrifice, holy, acceptable unto God, which is you reasonable service.” And, 4, Profitable – Sometimes in the Scriptures the negative aspect of a thing is stated, whilst more is meant. So here. Instead of finding God's commandments to be grievous, the godly find “in keeping of them there is great reward.” The ways of “wisdom” are ways of pleasantness, and all her paths are peace. It is a pleasure to the upright to behold the holiness of the Lawgiver and the purity of His law; to have grace to love that law; and to seek conformity to it. Well the Psalmist the gracious soul saith, “I will delight myself in Thy commandments which I have loved. – Blessed are the undefiled in the way, who walk in the law of the Lord!” The Lord Jesus promises rest to the weary and heavy laden who come to Him, adding, “Take My yoke upon you, and learn o[ Me; for I am meek and lowly in heart; and ye shall find rest unto your souls. Whoever grieves over the time spent in reading 926 A GRIEVOUS CHARGE REPELLED.

the Scriptures, in prayer, in meditation on Divine things, in truly devotional exercises, in repentance toward God and faith in our Lord Jesus Christ, in renouncing evil, and in following Christ? Who does not grieve over the poverty of his offerings, the faultiness of his service, and the smallness of his improvement of the means of grace confirming the fact that to the believer God's commands are esteemed as profitable? He is happiest when most obedient to his Lord. When received into heaven his happiness will be complete, because he will be wholly sanctified. More applicable to the Lord's servants are the words of the Queen of Sheba than to Solomon's: “Happy are these thy servants who stand continually before thee and that hear thy wisdom.” What profit is there under the sun compared with that included in the Lord's final commendation to each of them: – “Thou hast been faithful in a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord.” “Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” In conclusion, this subject may be used by way of reproof. 1. To those who cavil at the rigidity of the Divine rule. – These persons say that the religion of the Bible makes a person gloomy. The truth is that it is a sad sign in any who think so. If what God requires is grievous to them, they must be ungodly. No angel finds anything unpleasing in His demands. Sinners only do. David said that God had put gladness in his heart more than those had whose corn and wine increased. Christians have had “a joy unspeakable.” The Pentecostal converts never had such joy till they repented of sin, and became such heavenly minded followers of the Lord that they shared their possessions with their needy fellow disciples, and “did eat their bread with gladness and singleness of heart, praising God.” No sin forsaken ever gave the comfort which obedience to the Lord gives. None can be “meet for the inheritance of the saints in light,” who would ignore a commandment of God, or count it grievous. It was the slothful servant that complained that his master was a hard man. 2. To the inconsistent professor. – The world even may call him a hypocrite if he appears to be as much at home at its ungodly diversions as at religious ordinances; if his

covetousness causes him to do business without regard to the command, “Thou shalt love thy neighbour as thyself; “if he tries to “serve God and mammon.” If he appears to be more devoted to his earthly occupation than to his soul's interests; prefers worldly to Christian society; and seeks carnal pleasures instead of spiritual employments; the world will conclude that religion does not give the happiness which it has itself. O professor! do not be lukewarm. If the root of the matter be in you, how can you bear to give occasion for such an impression? Will you dishonour the Lord, delude the world, and suffer loss yourself by a conduct which represents His commandments as grievous? 3. To the man who is “righteous over much.” – It is well to have a tender conscience, and a keen mind to discern between good and evil. But there is danger of exalting one's scruples to the level of Scriptural requirements. And sometimes a self-righteous spirit is betrayed of which captious persons seem not to be aware of, who would be angry with anyone who should hint at its existence in them. These take a partial view of some passages of the Scriptures, and make their prejudiced interpretation a directory to them. And they cling to their scruples with a persistency worthy only of being shown to a Divine injunction. They also evade or ignore some explicit directions of Scripture which agree not with the meaning which they take out of others. And thus they also treat some portions of God's word FREE PRESBYTERIAN INTELLIGENCE. 927

as if they were grievous, make hearts sad, whom the Lord hath not made sad, and strengthen the hands of the wicked. They resemble the Pharisees who “made the commandments of God of none effect through their tradition.” And, 4. To carnal sentimentalists. – These excuse sin because of human infirmity. They put bodily exercise, which profiteth little, above the “one thing needful.” They excuse Sabbath breaking in the supposed interests of bodily health. They dread disease, but not sin; death, but not hell. They fancy a peril in the communion cup, but none in innovating on His sacred institutions. They would gratify their senses even in religious exercises, though the worship of God be overlooked, as if His warrant were not required for what they do, even in the sanctuary. They encourage the young in their follies, on the ground of their youth. They forget the wages of sin in their love of carnal indulgences. O that young and old were like Joseph who said, “How can I do this wickedness, and sin against God.” J. S.

═════════════════════════════ FREE PRESBYTERIAN INTELLIGENCE.

–––––––––––––––––––––––––––––––––––––––––––– VICTORIA. – The Presbytery. – This court met at Geelong on 4th November last and was duly constituted. Report was given of the reception of the letter sent to the Free Church of Scotland, for the conveyance of which they were grateful to the Rev. S. P. Stewart, who had attended the Assembly last May as the accredited representative of the (Free) Synod of Eastern Australia; and of the reply there to. It was agreed to record recognition of the goodness of God in His Providence in opening up the way for the renewal of fraternal correspondence between Australia and Scottish Free Churches which had been for so long suspended owing to unionist declension from Disruption principles.

The clerk reported that the moderator (Rev. J. P. Lewis) had preached for him at Geelong the preceding Sabbath, thus enabling him to preach at Fairview, Charlton and Buckrabanyule; and that the opportunity was taken to seek improvement of the much lamented death of the esteemed elder, Mr. Duncan Black. Services had been held at Camperdown on week evenings monthly, and in Melbourne more frequently than that. As treasurer, the clerk reported that the expenses fund had a credit balance of £9 14/10 including 23/- received from Branxholme. For Spanish Mission he had sent to the treasurer in Edinburgh £5 18/-, and had received 10/- since. For Free Church of Scotland Missions he had in hand £5 4 8. The Students Fund was reduced to £8 13 2. Arrangements for the students' course next year (D.V.) were considered, and left in the meantime with the clerk. The clerk regretted that he had not been able to prepare a deliverance regarding some public questions and events; and some matters of grave concern since last meetings were referred to, such as the impudent attempt of Rome to glorify their wafer god on British highways; the disgraceful boxing contests in Australia; and the hostility of Romanists and secularists to the homage due to God in the reading of His Word in State Schools. The moderator mentioned that he had been desired to give services for a month or so beginning in January, to the Maclean congregation, N. S. W. With a view to accomplish 928 FREE PRESBYTERIAN INTELLIGENCE.

this, the court accepted the suggestion that Mr. J. D. Ramsay, at present ministering to Free Church families on the Brunswick River, N. S. W., might supply the Hamilton district; and the moderator and clerk were authorised in the event of Mr. Ramsay coming here, to arrange for any other services that he may be free to give. The death of the Rev. Duncan McInnes, of Maclean, was referred to with solemn regret; and the memory of many services cheerfully rendered by him to this church was revived thereby. The court agreed to express their practical sympathy with the late ministers' widow and surviving daughter by an appeal to friends in this State for donations to the memorial fund that is being collected for by the Free Church in New South Wales. The next meeting being appointed the presbytery was closed with prayer. GEELONG – Lecture On Monday evening, 12th October in the Free Presbyterian Church, Myers Street, was given an account of his recent visit to Scotland by the Moderator of the Synod of Eastern Australia, the Rev. S. P. Stewart, of the Manning River. He arrived in London on 18th May, the 65th anniversary of the memorable disruption, and next day travelled to be present at the opening of the General Assembly of the Free Church of Scotland, meeting with a gratifying reception as the delegate from Australia. Remarking on the climate, he instanced the newspaper reports of so much sunshine at different places, as indicative of the want of it, as ours publish so much rain here and there. An interesting sketch of the principal men in the Free Church represented them as being gifted variously as the circumstances of the church require, and being very different to the description given by their opponents. The Free Church Assemblies meet in sight of each other's halls, and about the same time. The positions in which they stand as churches were clearly described. The Established Church had a good deal of Caesarism about it, and stood for the principle of State establishment, if it stood for anything. The

United Free Church has no definite position. It believes in being free to change both doctrines and practices. Both of these churches are to a great extent, imbued with Unitarian rationalism. The speaker gave instances, and declared that in Scotland such a condition was not denied. He spoke also of the prevalence of a destructive Biblical criticism. Some young ministers seemed to take all their Hebrew and Greek into the pulpit with them. He narrated the surprise which one of these pedantic gentlemen met with on visiting one of his congregation. This minister, instead of fulfilling the trust reposed in him, used his time in the pulpit to a great extent in telling the people how much of the writings attributed to Moses, Isaiah and others were not genuine. Every time he did this a thoughtful man, on returning home, took his scissors and clipped every portion of Scripture thus condemned. Some time after the preacher visited his friend, and on announcing worship in the house, had this mutilated Bible put before him. “What's this?” said the astonished pastor. “The Bible,” said the other. “The Bible! What have you done this for?” queried the minister. “Oh,” said the man visited, “it is all you have left of it.” The lesson thus given resulted in that minister's silence on the matter for a long time. Reference was made also to the United Free Church's tactics regarding the property of the Free Church. On an occasion when the Rev. R. Lee, United Free secretary, thought the case was not being prosecuted successfully by the United Free Church advocate, that gentleman rose to question the witness before the commissioner, and was abashed by the witness firmly gazing at him – a big Scotchman – and asking “Are you the man that opened yon letter?” This had relation to a private FREE PRESBYTERIAN INTELLIGENCE. 929

letter to the Free Church secretary, which came by mistake into the office of the United Free secretary, who opened it, and supplied it to the late Principal Rainy; who used it at a public meeting. Speaking of St. Gile's, Edinburgh, the lecturer remarked that the service held was so ritualistic that the only difference between the present and the time when Janet Geddes threw her stool at the bishop's head, was the absence of Janet and the stool. As distinguished from the two large churches described, the position of the Free Church of Scotland was set forth and ably defended. It stood for purity of worship, purity of doctrine, and, of course, for an infallible Bible. He held it was a position worth living for; yea, worth dying for. Regarding worship, the Free Church's position was that the Lord should be pleased; but many sought to please themselves. The idea of many was that numbers should decide matters, and not the Word of God. According to them the crowd who worshipped Nebuchadnezzar's image must have been right, because they were so many; and the three protesters wrong because they were but three. The lecturer concluded a pleasantly delivered and most interesting discourse by stating a kind message from the Home Free Church brethren in Australia, and declaring their wish to render them help in the future, though at present not able to spare any minister, being in need of more themselves, although now seventy in number. Mr. W. J. Reid, in moving a vote of thanks, spoke of the lecture as able, clever and interesting, and said that the foes of the Bible reminded him of a man who is said to have smashed a mirror because it revealed to him that his face was dirty. The vote was seconded by Mr. McKay, and heartily accorded. The Rev. J. Sinclair, who presided, remarked that it was strange that when a few maintained Scripture truth, and were deserted by many for it, they should be regarded with ill-feelings. If the main part of an

army were to retreat from a position, leaving a few successfully defending it, and then turn round and call them bad names for it, how would an historian speak of their conduct? Yet many deserted the banner of the Free Church of Scotland and disparaged those who have not done so. Communions. – The sacrament was dispensed at Geelong on 27th September, and at Hamilton on 11th October. The next at Geelong will be on 31st January (D.V). Hamilton. – The congregation of Hamilton and Branxholme have given their minister (Rev. J. P. Lewis) leave of absence for 2 months; and he is expected to spend most of his time in supplying the congregation of Maclean, N. S. W., commencing on 17th January. Mr. J. D. Ramsay, who is a licentiate of the Synod of Eastern Australia arrived at Hamilton for duty this month, and gave services whilst the ministers preached at Minyip and Nareen on the latter Sabbaths of the year. He is to supply Hamilton and Branxholme during the absence of the pastor whilst in N. S. W., and elsewhere, it is hoped, in this State for a while after that. Charlton. – On Sabbath, 1st November, the Rev. John Sinclair preached here, when the church was attended by more than its members and adherents, the occasion being the first service in it since the decease of the late elder, Mr. Duncan Black, who had in addition to the ordinary elder's duties, at much inconvenience, but with exemplary fidelity, conducted monthly Sabbath services in it, though residing 12 miles distant. The text was, Psalm 16: 11 “Thou wilt show me the path of life: in Thy presence is fulness of joy; at Thy right hand are pleasure for ever more.” During the discourse several features that are profitable to remember in the life and profession of this much missed friend of the truth 930 FREE PRESBYTERIAN INTELLIGENCE.

were pointed out. And at the close of the the session a nephew of the deceased elder, and grandson of the remaining elder, Mr. T. Creelman, was baptized. The same evening service was well attended in the late elders' house, Buckrabanyule, the text being Phil. 1: 21. “To me to live is Christ, and to die is gain.” Obituary. – On 30th August died Mr. John McLean, at Pimpinio, at the age of 100 years, less one month. He belonged to Coll Argyleshire, and came to this State in 1852. He was a quiet man, but his quiet disposition did not prevent him from holding firmly to the Free Church, and from resisting attempts to dissuade him from it, the union Presbyterian Church being seen not to be on a right basis. He allied himself with the Free Church people in Hamilton, who had to build a church for themselves, as also at Branxholme, after losing the Churches taken into the union which had been built for the Free Church. A daughter writes, that the Bible and the throne of grace were her parent's sanctuary in the wilderness of this world. – On 2nd November, Mr. Kenneth McCaskill died at Geelong, aged 88, after about half a year of distressing illness, following some years of waning health. He was pleased to be visited by devout people, and was often noticed to be praying; and whilst afraid of false comfort, and convinced of the sinful weakness of men and of the need of God's grace as that which alone can draw to the Lord, he often craved that the Lord would come to him and save. Rev. J. D. Ramsay. – Early in this year Mr. Ramsay was licensed to preach the gospel by the Presbytery of Sydney, and has since been serving that church

acceptably as a probationer. The late Rev. D. McInnes sent for him soon after his illness, whilst he was on the way from the Brunswick river to Maclean, to attend the last communion; and requested him to remain afterwards, which he did, ministering to the late ministers' people till, and for several weeks after, his decease. He rendered very helpful service both to the bereaved manse circle and the congregation in the time of their sorrow. It maybe mentioned with recognition of God's gracious encouragement to the friends of the Free Church, who not long ago were gravely concerned about the want of labourers, that a brother of Mr. Ramsay has recently applied successfully to be accepted as a student. The late Rev. D. Mclnnes, – At the first meeting of the Maclean session after the loss of their pastor, the following minute was agreed to – “The session desires to place on record their profound sorrow at the death of their beloved, faithful and honoured pastor, the Rev. Duncan McInnes, which took place at the manse on the 12th of August. Mr. McInnes was ordained and inducted into the pastorate of the Maclean congregation on the 30th of July, 1868, and had thus completed the fortieth year of his ministry and pastorate. It was quite evident from the beginning that the Great Head of the Church had called him to the work of preaching the Gospel of Reconciliation, and had equipped him with ministerial gifts and graces. During his long pastorate he gave full proof of his ministry, being used by the Master as an instrument for the edification and comfort of God's people and the salvation of sinners. We are confident that there will be many who will be his “crown of rejoicing in the day of the Lord Jesus.” “The congregation was highly privileged and is profoundly thankful to Zion's King for blessing us with an under shepherd, who had a consuming zeal for God's glory and FREE PRESBYTERIAN INTELLIGENCE. 931

the salvation of souls. “Our prayer to God is, that He may send us, in His mercy, another “man after his own heart,” who will care for the flock and yearn for the salvation of the unsaved. To his sorrowing widow, daughter, and other members of his family, we offer our deepest sympathy. We know that they are comforted and supported by the God of all grace, being confident that their husband and father has received the greeting, “Well done, good and faithful servant, enter then into the joy of thy Lord,” and is now with the Master whom he loved and served.” – N. S.W. F. P. Magazine.

––––––––––––––––––– NEW SOUTH WALES

Rev. S. P. Stewart welcomed. – After arrival in Sydney from his visit to Scotland, and his creditable work as deputy to the Free Church Assembly there, the Rev. S. P. Stewart received a warm welcome in St. George's Church on 19th Oct., from members of the Synod of Eastern Australia, at a public meeting presided over by the ex-moderator. Rev. W. N. Wilson; when the following address was presented to him: – “Reverend and Dear Sir, – The members of the Presbyterian Church of Eastern Australia beg to extend to you a most cordial welcome home; and desire to express their gratitude to Almighty God for granting you a pleasant voyage to and from Europe, and for bringing you back in safety to the Church you have so long, loyally and devotedly served, and which would have been sorely distressed if you had been prevented in any way from

resuming your duties in this land; for never before has there been a period when, from a human standpoint your services appear more valuable to your attached flock, to the prosperity and usefulness of our beloved Church, and for the various schemes she has devised and is seeking to carry into operation for the diffusion of Divine Truth and Godliness. We particularly desire to thank you for discharging so satisfactorily the duties of a delegate to the Free Church of Scotland, and we feel assured that your able advocacy of the claims of the Free Church in Australia upon the practical sympathy of the parent Free Church must yield good results in the future. And we are glad that what you have endeavoured to do for the maintenance and extension of Scriptural Presbyterianism in this land is not only appreciated by the Synod, but has won for you the esteem and commendation of the whole Church. In conclusion, we rejoice that you have returned with renewed health, and we pray that you may enjoy this priceless gift for many years, and that the Great Head of the Church may cause His face to shine upon you and bless you abundantly.” After returning home, at a gathering of about 400 people at Wingham on Wednesday, 28th Oct., presided over by Mr. John Robinson, elder, Mr. Stewart received a hearty welcome home from his congregation, when Mr. McLachlan, Public School teacher, on behalf of the congregation, presented an illuminated address, of which the following is the text: – Rev. S. P . Stewart. Reverend and Dear Sir, – We, the office-bearers, members and adherents of the Manning River congregation in connection with the Presbyterian Church of Eastern Australia, beg to extend to you a most cordial welcome on your arrival home, after an absence of eight months in Europe. We can assure you that your presence and labours among us have been very much missed. In your enforced absence we have been comforted by the hope that, under Divine blessing, your health would be fully restored to you which we know you will use in the Master's service in seeking by His grace the salvation of sinners and the edification of 932 THE PAPACY.

the body of Christ. Our earnest prayer to God is, that you may be long spared to go in and out among us as our loved and honoured, pastor; and, that when your work is finished in the Church militant you may receive the greeting from the Master. “Well done, good and faithful servant, enter thou into the joy of thy Lord.” Signed on behalf of the Congregation, HECTOR McLENNAN, JOHN ROBERTSON, JAMES ROBERTSON, ALEXANDER McLENNAN. Elders.

––––––––––––––––––––– THE PAPACY.

The Monthly Record of the Free Church of Scotland, publishes the following article by the Free Church Moderator, Rev. W. McKinnon, Gairloch: – The Eucharistic Congress. lately held in London, very naturally drew the attention of this country to the growing power of the Roman Catholic Church, and it is earnestly to be hoped that that attention will be intensified. It is high time for the British Isles to awake and see that the serpent is putting his coils around us, that the Mystery of Iniquity is insidiously at work, deceiving the nations once again. The object of my

writing is to suggest that really the time has come when the Popish controversy should be thoroughly revived. It is patent to us all that the testimony of the Protestant Churches against the Papacy has slackened, if not died. Political considerations have involved the Church and State in this country in unfaithfulness to the Truth. The newspapers are afraid to take the side even of the majority. It will be an impossibility to keep back the inroads of the Papacy n this country except by Law. Our forefathers were wise in guarding the Protestant Constitution of this country as they have done, but this generation is silly enough to pull down the wall, and the Papacy grows in the measure in which our bulwarks are pulled down. It is gratifying to find that the Prime Minister has declared that the flaunting of an idolatrous symbol in the face of the British public, is yet illegal, and long may it continue to be so. Yet many Members of Parliament are concerned only about votes. It is time, therefore, for British voters to look after their rulers, and especially their legislators. Not one of the Members of Parliament for the Highlands, except Sir Arthur Bignold, voted for the proposed Bill for the inspection of Convents. These men misrepresented their constituencies in this case; and I hope at the next election the voters will think of this, for if anything more than another characterises the British, it is the principle of civil and religious liberty, but we all know that principle is antagonistic to the Popish claims of supremacy in all things. Here we have, then, our M. P.'s virtually assisting the greatest enemy of civil and religious liberty in the world. It is really calculated to create a smile when one reads learned editors and men claiming superior enlightenment calling true and zealous Protestants “fanatics.” This proves how widely Popist blindness has spread. But it has been proved beyond controversy that the Papacy, which lukewarm Protestants help all round, is the enemy of education, enlightenment, true religion, and the temporal interest of mankind. I think it was Hugh Miller who wrote that agitation against the Reformed Church of Scotland was ever disastrous to the best interests of our country; but the agitation against the Papacy was always beneficial. DUTY OF TESTIFYING FOR THE WHOLE TRUTH. 933

There is no doubt whatever that the Papacy is strengthened by the mutual contentions of Protestant Churches. Oh! that we could get peace with honour and truth among ourselves. But a faithful Christian and a true Protestant cannot be at peace with a man who is not zealous against the Papacy, and unfortunately such men are very numerous now even in the Protestant Churches, and no man can know his Bible well and the doctrines of grace, without hating Popery, for it is antichrist. “There are many who think and complain that I am too fierce and keen against the Papacy. On the contrary I lament that I am too mild. I wish I could breathe thunderclaps against the Pope and Popery, and that every word was a thunderbolt.” – Luther, From Scottish Reformation Society Report. 1908.

–––––––––––––––––––––––––––––––– DUTY OF TESTIFYING FOR THE WHOLE TRUTH.

At a great meeting in Canonmills Hall, held on the return of the Free Church deputies from England, Dr. Candlish spoke as follows on the duty of maintaining truth. “Every portion of divine truth,” said Dr. Candlish, “every jot and tittle of the truth of God as laid down in His Word, I am bound to obey. I can recognise no right in any Christian man or

in any Christian church, to sit in judgment on the comparative importance or unimportance of any portion of the Word of God. I can recognise no rule of our duty but this. Is it a truth revealed, is it a part of God's testimony to me? If so, it cannot be insignificant in my opinion; my duty is to propagate that opinion among all my brethren of mankind. Sir, there may be many purposes for which it may be all right and reasonable that I should draw the line of demarcation between what are called the essentials and the non-essentials of the Bible. As a matter of charity; this may be of importance in my forming my judgment of my neighbours, and it may be of importance that I should draw the line of distinction between what are called the essentials of the gospel of Christ, and those points which are secondary and subordinate. It may be right and fitting that I should show the line of distinction in regard to my duty to this extent, that I may not put one point on the same level, either with regard to the earnestness or frequency with which I enforce the great and leading truths of the gospel of salvation. But admitting this, God forbid that I should make use of the distinction as releasing me from the obligation of testifying to every jot and tittle of God's will, as it is found revealed in His Word. We may seem to disturb the peace of the Church by our agitation of matters which are confessedly of minor importance – matters respecting the settlement of ministers, and the relations which ought to subsist between the Church and the State – questions without understanding which a man may be saved. It may be said, why disturb the peace of Christendom, why agitate the community regarding a matter which you admit to be a minor point in religion? Our answer is, that we dare not assume the responsibility of saying what portion of the truth of God shall be preached or insisted on, and what portion shall be suppressed. We dare not assume the responsibility of saying that God intended one portion of the record respecting His dear Son to be preached from Sabbath to Sabbath, for the saving of guilty sinners, and another portion of His truth regarding the same Son of His love to be left in the background, and that men should be kept in ignorance of the royal character of Him of whom, when He introduced Him into the world, the Father said, “Let all the angels of God worship Him.” (Hear.) This is our defence for taking advantage of every open door, to disseminate our principles through the country and through the world.” – The Watchword. 934 NOTICES.

ROME'S BOLD IDOLATRY CHECKED. Evidently the Church of Rome thought Britain more ripe than she is to tolerate her gross idolatry, when prepared to carry with highest ceremonial manners her “consecrated wafer,” or, as the late Rev. C. Chiniquy called it, her “wafer-god.” on Sabbath, Sept. 10th, to be saluted and adored, in the streets of London. It is not unlikely that the lamented conduct of our King, particularly on two recent occasions, contributed to this conviction, among other instances of Protestant supineness in the nation. Many of the Kings most loyal subjects cannot but remember with sorrow his tacit permission that his niece should not only be trained by a priest for perversion to Rome, but also to take a most sinful oath in abjuring her former religious profession; and his presence with many British rulers at the requiem mass for the late King of Portugal. No doubt also the fact that many thousands of the clergy of the National Church of England sympathise with Rome's sacramental views; and the fact that some laws against her encroachments have been annulled, and others let fall into abeyance, have encouraged her presumption. It was a relief to many when it was made clear that the

intended procession with the “Host” was illegal, and when the Prime Minister intervened. The prospect of this unblushing attempt to flout the Protestantism of the country was successfully opposed at a meeting of the United Council of 51 Protestant Societies. Of course Roman ecclesiastics have been incensed at the check given to their impudent challenge to supplant the great principles of the Reformation. Their bishops have whined over the failure to carry their “Lord and Master,” as they call their consecrated bread, through the streets; and the Government is threatened with the hostility of their servile followers. But out of evil the good may come of awakening Protestants to the menace of Romish aggression. On 12th Nov., over 7000 persons attended the Royal Albert Hall, Kensington, when thanksgiving was made to God for His Providential prevention of Rome's idolatrous display. Stirring speeches by leading men were delivered, and sacred selections rendered by 350 Protestant Mission Bandsmen of London.

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Printed and Published for Rev. J. Sinclair, Geelong, by W. A. Brown.