THE following notes deal with only a few matters of outstanding or general interest. News of these Assemblies on a more extended scale must be looked for elsewhere.
ESTABLISHED CHURCH.
On the second morning of this Assembly (Wednesday, 21st May) a Communion Service for ministers and other office-bearers was held in St. Giles’ Cathedral, according to the somewhat ritualistic practice of recent years. Immediately before the service Pastor Jacob Primmer rose up and made the following protest:—”I, Jacob Primmer, in loyalty to the Lord Jesus Christ, the Head of the Church, and in obedience to my ordination vows, protest against the setting up in this church of John Knox of a Popish altar, and the using of the same in this service. I also protest against the using of a printed liturgy, which is Popish in its teaching, and is similar to that put an end to in 1638 in this church by Jenny Geddes with her stool—all which are illegal and contrary to the Act of Union, 1707, and are designed to prepare the way for the foisting of a liturgy or prayer-book on the Church of Scotland, and the setting up of the superstitious, idolatrous, and blasphemous sacrifice of the Mass. So help me, God.”
Though the Sacrament of the Supper at its first institution was only observed by Christ and His Apostles, it was not designed to continue as an ordinance for the officers of the Church alone, but for the whole body of Christ’s members. The observance of a special Communion prior to Assembly deliberations also appears to us to be a work of supererogation, and so to savour of Ritualism. The ordinary religious services at home ought to be sufficient to prepare the members of Assemblies in a spiritual way for their work. No mere formal observance of the Lord’s Supper will give a sanctified mind. Possibly the origin of the practice was a subtle device to preserve false unity in the Church and to silence,
if possible, a straightforward witness against the encroachments of error, for the same thing was introduced into the Free Church in pre-Union times, and is now observed in connection with the United Free Assembly. We do not know exactly how the service is conducted in the latter case, but Mr. Primmer’s testimony clearly shows that the manner of its observance in connection with the Established Assembly is decidedly Ritualistic and fitted to lead to very serious developments.
RELIGIOUS INSTRUCTION OF YOUTH.
Sir Colin Macrae submitted the report of the Committee on this subject. He said that this was the last time he should do so, and that perhaps they would allow him to sum up the results of his experience. Their organisation, although yet far from perfect, was improved, and they had the confidence of parents, and the willing attendance of children, and the ardent support of ministers and teachers. But he confessed he was not satisfied when he looked round on the vast amount of godlessness in the land, the indifference, and even the undisguised hostility to religion in quarters where they would least expect it. When he contrasted Scotland as it is with the Scotland of his early youth, he saw a vast difference. It was not only in the amount of church-going or in Sabbath-keeping, but it was in the wholesale devotion of youth to pleasure-seeking and excitement. All this was very alarming, and the Church must consider its responsibility in the matter. He emphasised the need for family instruction and care.
OBSERVANCE OF THE LORD’S DAY.
Sir Mark J. M’Taggart Stewart, the Convener of the Committee on the Lord’s Day, presented the report. He said, among other things, that they had the assurance of the Commander-in-Chief that the case of rifle-practice on the Lord’s Day in 1912 would be the last. The railway companies, who had the power to put on extra trains to convey the Territorials to their places of drill, ought to be sedulously watched. It was not an act of necessity to run these trains. They knew perfectly well that railway companies, in pressing cases of emergency, could multiply their trains tenfold, and therefore he did not pity them at all. He did think the railway companies ought to consider the large labouring population engaged on the railways, and to give them, as far as possible, rest on the Lord’s Day. The great difficulty with which they had to cope was indifference and apathy.
PROPOSED UNION WITH UNITED FREE CHURCH.
This was the chief subject before the Assembly. Dr. A. Wallace Williamson, the Moderator, who left the Chair for the time being, moved the adoption of the report and the following deliverance:—
“The General Assembly approve of the report, thank the
Committee for their diligence, and reappoint them. The General Assembly have received with interest and appreciation the statement by the Committee of the United Free Church on the memorandum prepared by the Committee of this Church. The Assembly cordially acknowledge the care and patience which have been devoted by the United Free Church Committee to the study of the proposals embodied in the memorandum, and the frank and friendly nature of the observations which have been made thereon. The General Assembly mark with satisfaction that the full exchange of views which has now taken place between the Committees has not, in the opinion of either Committee, disclosed any such divergence of view between the two Churches as must constitute an insuperable obstacle to union. The General Assembly instruct the Committee to continue the conferences and to endeavour to frame the draft of such a constitution as is suggested in the said memorandum, and to report it to next General Assembly, with view to its transmission, if approved, as a basis of union to the General Assembly of the United Free Church. The General Assembly earnestly trust that further friendly conference may, with the Divine blessing, open the way to union, for the sake of the Lord Jesus Christ and for the good of the land.”
The motion was seconded by Mr. D. M. M. Milligan, advocate, Aberdeen, and supported by Lord Balfour of Burleigh and others. Rev. Malcolm MacCallum, Muckairn, raised a partial opposition to the deliverance, and proposed an amendment to the fourth paragraph, in which he suggested that the U.F. Church should explicitly declare what modifications of the constitution of the Church of Scotland, and of its relation to the State, they deemed “necessary to enable the United Free Church to unite with her, and to join in conserving her national endowments for religious purposes”; and further, that “the drafting of the constitution for the proposed re-united Church should be undertaken jointly by the Union Committees of both negotiating Churches.” Mr. MacCallum complained that the procedure of their Committee was that of “abject surrender to the United Free Church,” and that if the State were to be asked to recognise all denominations as self-governing and only subject to Christ, that would put the Church of Rome on the same level with Protestant Churches. Mr. MacCallum, however, in view of certain explanations that had been given by the Committee the previous night (not reported), withdrew his amendment. The motion was then unanimously carried with enthusiasm, the members standing and cheering.
CHRISTIAN LIFE AND WORK.
The report of the Committee on this subject was tendered by Dr. William Robertson, Newmains. One point in the report was that the Church should take care that her students had some spiritual experience that would qualify them for usefulness in the
Church’s ministry. Rev. William Provand, Glasgow, took strong exception to this demand as a reflection on their whole ministry. He said that spiritual experiences were holy things between a man and his God, and were not to be the subject of confession. Such a requirement had never been known among them.
In our judgment the Committee on Life and Work are to be commended for putting their finger on the outstanding and fatal defect of the general ministry of the present day—the absence of spiritual experience. Whether the said Committee have an adequate view of what true experience embraces we cannot say. One thing is certain—that the dry, dead formality of a thousand pulpits in Scotland to-day proclaims the lack of that experience of conversion and divine life which lies at the foundation of any real usefulness in the Church of God, and the Committee have as much discernment as to know that there is a serious defect. Poor Mr. Provand is to be pitied in his wrath. The great Apostle of the Gentiles was of a different mind. He did not hesitate to justify his claims to preach the gospel by his narration of the spiritual experience through which he passed.
CLOSE OF ASSEMBLY.
The proceedings were concluded with an eloquent address by the Moderator on “The Spiritual Calling of the Church.” Dr. Wallace Williamson is a very able man, takes an intense and comprehensive grasp of his subject, and delivers himself in a felicitous and telling manner, but all these qualities are no proper substitutes for the absence of a thorough-going apprehension of the whole counsel of God contained in the Scriptures. One may gather from his speeches that he is a believer in the doctrines of the Trinity and of the Divinity of Christ, and in some vague sense in the doctrine of Divine Sovereignty, but he says little or nothing about the Atonement, and would manifestly concede a great deal to the Higher Criticism, which he believes has brought about “a saner attitude towards the Christian Scriptures.” He is also well-known already as a strong advocate of ritualistic forms in divine worship. Such is the type of man indeed that is popular in the present day.
UNITED FREE CHURCH.
This Assembly was opened with an address by the Moderator (Principal Iverach, D.D., of Aberdeen), on the subject of “Our Heritage.” He touched on various features of the “heritage”—the Bible, the Reformation, and the characteristics of Scottish piety—but he did not seem to recognise how far his Church has parted company with these privileges. Much was said on the subject of spiritual freedom, which he defined as “the right to obey the will of Christ,” a definition which, in our judgment, has been much more honoured in the breach than in the observance by the representatives of the United Free Church. If the modern
conception of spiritual freedom had been defined as the right to disobey the will of Christ, the definition would have been, it is no exaggeration to say, far nearer the mark.
Deputies from the Irish Presbyterian Church appeared before this Assembly. They dealt with the Home Rule danger, and begged their United Free brethren who were in favour of Home Rule for Ireland to reconsider the case. The depute-clerk thereafter read a letter proposed to be sent to the Presbyterian Church of Ireland, which is full of complimentary references to the Irish Presbyterian Church, but contains no promise to oppose the Home Rule movement—rather the suggestion that the fears of the Irish Presbyterians are well-nigh groundless. The only promise is that, “should evil days come” in consequence of political change, their support will not be wanting to assist them in maintaining the liberty wherewith Christ has made them free—whatever that “liberty” may mean in present-day talk.
During the sitting of Assembly, the death of a ministerial member was announced. The press reports that the members heard the letter read announcing this sad occurrence “standing in their places.” Does it not seem a strange and inconsistent thing that men who invariably and instinctively “stand” when they wish to pay a tribute of respect to a fellow-mortal, do violence to their natural sense of propriety (not to speak of Scripture example), and “sit” when reverence is paid in prayer to the Most High God? Sitting at prayer is an innovation that suggests ignorance of God and of His infinite majesty. The creature is more real to most professors of religion than the Creator, and thus the inconsistency referred to.
Elections were made to the Hebrew Chairs of the Colleges in Edinburgh and Aberdeen. Dr. A. C. Welsh was chosen Professor for the Chair in Edinburgh; Dr. Selbie for the Chair in Aberdeen. Rev. J. Iverach Munro, M.A., Canisbay, who is known as an able scholar and an opponent of the Higher Criticism, was a candidate proposed by several Presbyteries, but he was not elected.
UNION WITH THE ESTABLISHED CHURCH.
Dr. Henderson, Crieff, submitted the Committee’s deliverance on this subject in a long and able speech, the drift of which was entirely in favour of further progress until union was accomplished. Several speakers, chiefly such as had been originally members of the United Presbyterian Church, took up an attitude of opposition. The trend of their speeches was that they were agreeable to union, but only on the ground that “the statutory bond between Church and State was cut asunder.” They held the necessity of Disestablishment. Still, their opposition was not of a very determined kind, and will probably come to nothing, for all agreed to the deliverance subjoined—slightly amended at their request from its original form. The result, indeed, was hailed with loud and
continued applause, the members upstanding, as was done in the sister Assembly:—
“The General Assembly receive the report and thank the Committee, especially the conveners and secretary, for their diligence in the important matters entrusted to them; and the Assembly note with pleasure the spirit of mutual consideration and confidence which has marked the intercourse of the Committees of the Churches. The Assembly learn with satisfaction that the statement of the Committee of this Church, with regard to the proposals in the memorandum dealt with in conference, has been accepted by the Committee of the Church of Scotland as a fair and sympathetic interpretation of these proposals; and the Assembly acknowledge, with high appreciation, the value of the explanations of the proposals in the memorandum which have been given in conference by the Committee of the Church of Scotland. The Assembly recognise the progress toward agreement between the Churches which has been made in the conference of the Committees, on the important subjects dealt with in the memorandum and statement, and the clearer understanding of each other’s positions reached, which, while it does not remove all difficulties, gives ground for the hopeful consideration of definite measures by which the causes which at present separate the Churches may be removed. The Assembly accordingly resolve to re-appoint the Committee, and as regards further procedure, would approve of the course suggested in the report, by which the extent and reality of agreement could be further ascertained, made clear, and satisfactorily expressed in terms which might be embodied in the constitution to be adopted by the Church of Scotland. The Assembly resolve to publish and circulate this report, with accompanying documents; and authorise the Committee to give information and explanations, as they may deem necessary, and to take part by deputies, if desired, at conferences of office-bearers and members of the Church with regard to the existing ecclesiastical situation. The Assembly, in view of the greatness of the issues involved and their direct bearings both upon the work of the Churches and upon the religious life of Scotland, commend the whole subject to the devout consideration of their faithful people.”
Comment at some length on this subject will likely appear in a future issue of this Magazine. The only remark we make meantime is that Union is almost certain to take place, on some basis of State connection that will allow the Church a hitherto unknown degree of latitude in tampering with its creed and in ordering its general affairs.
HOME MISSION WORK.
Rev. John Tainsh, Glasgow, submitted the Home Mission Committee’s Report. One of the speakers was ex-Provost Barnett, Kirkcaldy. He said that the need for mission work around
Kirkcaldy and Methil was most clamant. The deities there were whippets, football, drink, and the devil. Three-fourths of the population were as completely heathen as were the savages of darkest Africa. We hope that ex-Provost Barnett realises that the lax doctrine preached from the pulpit, and the lax discipline administered by Church courts have a great deal to do with the savagery that is rising in our midst.
The Moderator closed this Assembly with an address on “The Church’s Outlook.”
FREE CHURCH.
The Moderator of this court (Rev. Samuel Lyle Orr) had as the title of his opening address “The Kingdom, and the Greatest Therein.” His theme was the place of the children in the visible Church, and the care that should be taken of their spiritual welfare and interests. Mr. Orr appears to have a sincere and intense interest in the young and their welfare, and with most of what he declared we are in full agreement, but we feel that he and some others who write for the benefit of the young do not adequately bring before them the more solemn and weighty aspects of truth, and that they thus give them the impression that they can grow up sound Christians without any marked change in their hearts and lives. The serious facts that all mankind have sinned and fallen in Adam, and, as children of disobedience, are on the broad way that leadeth to destruction, that if any are to be saved, they must be “born again” by the supernatural and almighty power of the Holy Ghost, and, that all human works, apart from this change and faith towards the Lord Jesus Christ, are but dead and corrupt at best and unaccepted by God—these and such like facts are largely overlooked in many articles written for the young. Regeneration is practically represented as a mere touch or two to finish off the work begun by natural religious training and upbringing. Such defective teaching is apt to make young people believe that common religious impressions are marks of saving grace, and that they are all right for eternity when they are all wrong. Young as well as old require to have the more alarming truths of God’s Word brought before them, and the absence of this important teaching is a serious defect in much of the religious instruction that is supplied in the Free Church and elsewhere at the present time.
FINANCE COMMITTEE.
Mr. D. M. Smith (elder), convener, submitted the Report of this Committee, which contained a very good resolution in the following terms:—”That the Committee, in making investments of Church Funds, should refrain from lending to, or investing in, public undertakings whose profits are notoriously derived from trade or industry by methods inconsistent with the testimony of the Church, with special reference to Sabbath observance; and that
this same principle should be applied in considering loans to individuals, in so far as their operations may be within the knowledge of the Committee.” The report was unanimously adopted. Mr. Archibald Macneilage, in the course of remarks made in support of the resolution anent investments, gave expression to a sentence that shocked not a few as it appeared in the press. The following are his words, as reported in the F.C. Record:—”Personally, he felt quite as religious at a meeting of the Finance Committee, when they were looking for investments for money devoted to religious objects, as he did at the Lord’s Table. The investment of the funds of the Church for the prosecution of its objects was as religious a duty as any man might engage in.”
We understand Mr. Macneilage’s meaning, but the idea is not happily expressed. It is certainly our duty to be as conscientious about material affairs as those purely spiritual, and to do all that we do to the glory of God as under His all-seeing eye; but it is not to be regarded that the meeting of a Finance Committee is a gathering where a true Christian is likely to be in as heavenly a frame of mind as when seated at the Lord’s Table. Divine ordinances of worship are superfluous and unnecessary if there is no difference between these two. There are degrees of spirituality, and if the Sabbath, the House of God, and the Communion Table mean anything for us, they mean that a greater degree of nearness to, and fellowship with, God is to be enjoyed in the observance of these ordinances than in that of more common duties. At the same time, we appreciate Mr. Macneilage’s aim in his remarks in insisting that men should go about the financial affairs of the Church, not in a carnal or worldly spirit, but in the fear of God and under a solemn sense of responsibility to the Lord Jesus Christ.
CALL TO PROFESSOR MACLEOD.
A Call addressed to the Rev. John Macleod, M.A., Professor of New Testament Exegesis in the Free Church College, by 1579 members and adherents of the Free North Church, Inverness, with a view to his becoming their minister, was submitted to this Assembly. Several speakers strongly appealed for the retention of Professor Macleod in the Chair, and several motions were proposed. Professor M’Leod in a statement indicated his willingness to go to Inverness, and also to assist in the work of the Chair during the winter season if such an arrangement could be adopted. Ultimately a motion by Principal MacCulloch was carried, to the effect that the Assembly grant the petition of the congregation, and remit to the Presbytery of Edinburgh to place the Call in the hands of Professor Macleod, leaving it to him to accept or decline it. (Since above date (22nd May) the Presbytery met on 17th June, and Professor Macleod declared his acceptance of the Call to Inverness.)
The Assembly was closed with an address by the Moderator on an extension of the same topic as he dealt with at the opening of the Court.