Brotherly Love

THIS grace so often inculcated and commended in the New Testament is of a heavenly origin. It does not grow naturally in the human heart. Its great incentive is God’s love to His people—”Herein is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another” (I. John iv. 10, 11). Again, the disciples were commanded to love one another as their Lord had loved them (John xv. 10)—”A new commandment,” He says, “I give unto you, that ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another” (John xiii. 34, 35). The Apostle Paul in writing to the Thessalonians commends them for their brotherly love—”But as touching brotherly love ye need not that I write unto you; for ye yourselves are taught of God to love one another and indeed ye do it toward all the brethren which are in Macedonia; but we beseech you, brethren, that ye increase more and more” (I. Thess. iv. 9, 10). It shone out clearly in the Christian life of the Ephesian believers and moved the Apostle to give thanks to God continually in his prayers on their behalf for their faith to the Lord Jesus and “love to all the saints” (Ephes. i. 15). The same effect was produced by the love which the Colossians had to all the saints (Col. i. 4). The Apostle recognised in the manifestations

of this brotherly love something that proclaimed clearly that the Holy Spirit was working mightily in the heart of these believers. Since there is so much stress laid on this grace by our Lord and His Apostles it will be for our advantage to examine what the Scripture says about (1) its origin; (2) its characteristics; and (3) some of its fruits.

1. The origin of brotherly love. Brotherly love, as already indicated, is not of earthly origin. The Apostle John in exhorting those to whom he is writing says: “Beloved, let us love one another; for love is of God; and every one that loveth is born of God and knoweth God” (I. John iv. 7) and the Apostle Paul in writing to the Thessalonians is no less emphatic as to its heavenly origin when he says: “as touching brotherly love ye need not that I write unto you; for ye yourselves are taught of God to love one another” (I. Thess. iv. 9). The love commanded by our Lord to be exercised towards His people is a love that comes from God and every one who truly possesses it is born and taught of God. This is plainly the teaching of the Scriptures quoted above. In the day man sinned love to God and his neighbour, which is the fulfilling of the law, left his heart and nothing short of a divine work could restore it again. But when it is restored it will soon show itself. Brotherly love cannot hide itself for in the hearts of all those in which it dwells a great change has been wrought. (1) They are born of God. They are regenerated; made new creatures; old things have passed away behold all things have become new. (2) They are also taught of God. They have been taught that they are members of one family, Jesus Christ, their Lord, being their Elder Brother and as adopted members of that family they love one another. As it is of divine origin it clearly differs from any so-called brotherly love which has only an earthly origin and which is drawn out by dispositions or gifts that are purely of natural order. Let us fix this clearly in our minds that the brotherly love of the New Testament is implanted in the heart by the Holy Spirit.

2. Characteristics of brotherly love. “Whosoever believeth,” says the Apostle, “that Jesus is the Christ is born of God; and every one that loveth Him that beget loveth him also that is begotten of Him” (I. John v. 1). These words indicate among other things that it is the new nature in God’s people that draws out the love of their brethren to them. It is not so much any likeableness of disposition nor gentleness of nature that makes its appeal to brotherly love but the grace in their hearts which so manifestly declares that they are the children of God. If brotherly love had to look at the natural dispositions of many of the Lord’s people it would have heavy work; for, sad to say, there are some true saints of God whose natural disposition is a continual source of trouble to themselves and others. But brotherly love has its eye cast on the graces which shine conspicuously in spite of all the unlovely and repellent characteristics of the natural disposition.

Further more “we know that we love the children of God, when we love God and keep His commandments” (I. John v. 2). In order that true brotherly love exist there must be (1) love to God and (2) keeping of His commandments. It is impossible to love the children of God unless we love their Father and keep His commandments. There is a spurious type of brotherly love, Satan’s counterfeit, which has appropriated the name of the heavenly grace of Charity and dragged its fair fame in the mud but this is not the brotherly love inculcated in the New Testament. It cannot exist where there is no love to God and “this is the love of God that we keep His commandments.” Brotherly love, therefore, will not be blind to the non-keeping of these commandments. And this brings us to notice another characteristic of brotherly love, viz., that it is quite compatible with rebuking sin in God’s people. Even in a family it would be a strange love that would see a brother acting unwisely, foolishly and thoughtlessly against his own best interests and those of his family and would never utter a word of protest. The idea has become to some almost an axiomatic truth that brotherly love must overlook the backslidings and shortcomings

of brethren but we have guidance from an unerring source as to our conduct in this matter. Perhaps none of the disciples gave more wonderful testimony to the Deity of the Son of God than Peter and we dare not doubt but Christ loved him yet none of them, with the exception of the Betrayer, got such a crushing rebuke—”Get behind me, Satan; thou art an offence unto me; for thou savourest not the things that be of God but those that be of men” (Matt. xvi. 23). Who will dare to say that this severe rebuke was incompatible with a love that was stronger than death. Paul’s love to the saints did not seal his lips when Peter acted contrary to the truth and in all the writings of the Apostles there is perhaps no more severe rebukes of sinful courses than we have in the Epistles of John, the Apostle of love, who wrote so impressively on this grace. One of the severest letters we remember reading was the one written by the saintly and gentle Robert Murray MacCheyne to Mr. Alexander MacNeill when he moved for the running of trains on the Sabbath for the first time in Scotland. So it is evident brotherly love is quite compatible with faithful dealing of erring brethren and stern denunciation of the ways of lawless men.

In administering necessary rebuke we are not forgetful that in some minds they see no distinction between mere censoriousness and faithful dealing with the erring. But the two are of different origins and their fruits are different. Censoriousness has not in view the improvement of the censured. In many cases it strikes to wound and drenches the whole course of nature with its poison. It is not so with faithful rebukes administered in brotherly love—”Open rebuke is better than secret love. Faithful are the wounds of a friend; but the kisses of an enemy are deceitful” (Provs. xxvii. 5, 6). The two then are quite distinct though some whose minds have got unaccountably mixed up are ready to call faithful brotherly dealing as “the religion of miscalling.” If there is such a religion the New Testament in the Gospels and the Epistles is very full of it. If it is true that it takes great grace to receive a rebuke in the right spirit it requires no less grace to give it for if our own temper

or selfish interests enter into it these are condemned by the warning: “For the wrath of man worketh not the righteousness of God” (James i. 20).

1. Some of the fruits of brotherly love. Where true brotherly love is it will not gloat with glee over difficulties that may beset a brother in this world. Such a spirit shows too plainly its origin and the place from whence it came. Love will not take advantage, like the world, to strike a blow when a suitable occasion arises for love worketh no ill to his neighbour (Rom. xiii. 10). It is willing to forgive injuries but it does not arrogate to itself the right to forgive sin, that belongs to God and to God alone. As an illustration of what brotherly love can do the following story may be told. A Maori who had been converted was present at a service where the Lord’s Supper was administered. The communicants had taken their places at the Table, he with the rest, when he noticed that the person sitting at the Table beside him was the man who killed his father in their heathen days. The blood lust was so strong that the Maori rose from the Table vowing vengeance in his heart against his tribesman. In his hot temper he was making away from the service when these words fell with commanding effect upon his heart: “Hereby shall all men know that ye are my disciples if ye keep my commandments.” The words fell like oil on the troubled sea of his revengeful feelings and he returned to the service and sat down beside the man who had so cruelly injured him but who was now a follower of the Lord Jesus Christ! Brotherly love is one of the fruits of the Holy Spirit and like all the Spirit’s fruits it is very beautiful and adorns the life of all those who exercise it.

To reprove a brother is like as when he has fallen to lift him up again; when he hath broken a bone to help set it; when he is fallen into the fire to pluck him out.—Matthew Henry.

Sermon.

Preached by Rev. JOHN MACLACHLAN, North Uist.

“And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads; they shall obtain joy and gladness and sorrow and sighing shall flee away.”—Isaiah xxxv. 10.

WHATEVER primary reference this prophecy might have to the return of the tribes from captivity, it is evident that all its interesting and beautiful descriptions can only be fully realised in the blessedness and glory of the Gospel dispensation. We purpose to consider it spiritually as referring to the Gospel way of salvation. In doing so we have:—

1. The way itself and its distinguishing characteristics.
2. The character of its travellers.
3. The mode of their journeying described.
4. The termination of their journey stated.

I. A religious course is often spoken of as a way. It is called the way of wisdom, the way of life, the old way, the narrow way. Now the way of religious experience consists in an affectionate and believing obedience on the Lord Jesus Christ. Religion, in its essence, is love, in its vital spirit, faith, and in its visible evidence, obedience to God. Now, this way to Heaven is described in the text as (1) an highway, not a private path, not a secluded byway, but a royal public highway; a way broken up and opened by the authority of the King of kings; a way fully revealed, and extensively published in the Gospel; a way designed for the general accommodation of the human race, and leading to the metropolis of the universe, Zion, the city of the Great King. (2) It is a holy way—”shall be called the way of holiness.” Its Founder is holy. It was opened by the obedience of the Holy One of God. It was designed for the promotion of holiness. None who remain unclean can walk in it. God calls us to holiness. Gospel salvation consists in holiness. Christ’s people are a holy and peculiar people. (3) It is a plain way—”it shall be for those, the wayfaring men, though fools, shall not err therein.” Not a way requiring

extensive philosophical knowledge, or deep metaphysical search to comprehend it but a way adapted to the poor and illiterate. Gospel requirements of faith and repentance, of obedience, and self-denial, plain, Gospel ordinances and duties are all plain. How plain are Christ’s addresses; how adapted are all the essential portions of the blessed Scriptures to make men wise unto salvation. (4) It is a safe way—”no lion shall be there.” Satan may invite and try to allure us from the way; but he cannot intercept us while walking in it. No, God protects it; He is the shield, the refuge, and the fortress of His people. Who shall harm us, if God be for us?

II. We shall observe in the second place the character of the travellers. The people referred to are stated to be returning from one place to another, in short, they are travellers. From the text we see that they are a redeemed people. The literal Israel were held in bondage in Babylon. The type represents each individual of the human race as they are by nature. They were born in original sin from which proceeds actual sin and are under captivity to sin and Satan. When God created man He created him righteous and holy, free from sin but the day that sin entered into the world and man transgressed the holy law of God he became a captive, or the servant of sin, and worse still by his transgression of the law, he was condemned by the justice of God to death temporal, spiritual and eternal. Apart from the above as we have seen he is under the power of death. God in His infinite love and mercy provided a Saviour in His own eternal Son. The Saviour was none else than His own beloved Son, the Lord Jesus Christ. God foresaw in a past eternity, before man was created, his future condition. In the covenant of grace which God made with His own Son as the head or representative of His Church the above provision Christ was set apart as a prophet, priest, and king. He was chosen by the Father to be the Saviour of lost sinners. Christ willingly undertook the work that was set before Him. As already stated man lay under guilt, condemned by the justice of God. In order that he would be redeemed there had to be

a sacrifice offered up as the Scripture saith, “Without the shedding of blood there can be no remission of sin.” Christ undertook to meet all the demands of justice, and, in order to meet the above demands he took unto himself a human body and soul. He that was God, holy and undefiled, condescended in taking human nature so that the Eternal God became a child of days. It was in human nature that the head of our race fell and it was to be in human nature that the demands of Justice were to be met. As the whole human race to a man lay under sentence of death, groaning and sighing as those under captivity. (2) Redemption from the penalty of the law. The first and most obvious consequence of sin is subjection to the penalty of the law, “The wages of sin is death.” Every sin of necessity subjects the sinner to the wrath and curse of God. The first step, therefore, in the salvation of sinners is their redemption from that curse. Until this is done they are of necessity separated from God. But alienation from Him of necessity involves both misery and subjection to the power of sin. So long as men are under the curse, they are cut off from the only source of holiness and life. Such is the doctrine taught throughout the Bible, and elaborately in Romans, ch. 6 and 7. In effecting the salvation of His people, Christ “redeemed them from the curse of the law,” not by a mere act of sovereignty, or power; not by moral influence restoring them to virtue, but by being “made a curse for them.” No language can be plainer than this. The curse is the penalty of the law. We were subject to that penalty. Christ has redeemed us from that subjection by being made a curse for us (Gal. iii. v. xiii.) that the infinitely exalted and holy Son of God should be “accursed” is so awful an idea, that the Apostle justifies the use of such language by quoting the declaration of Scripture, “Cursed is every one that hangeth on a tree.” Suffering and especially the suffering of death judicially inflicted on account of sin is penal. Those who thus suffer have the curse of the penalty of the law. The sufferings of Christ, and especially His death upon the cross, were neither calamities,

nor chastisements designed for His own good, nor symbolical or didactic exhibitions, designed to illustrate and enforce truth, and exert a moral influence on others; these are all subordinate and collateral ends. Nor were they the mere natural consequences of His becoming a man and subjecting Himself to the common lot of humanity. They were divine inflictions. It pleased the Lord to bruise Him. He was smitten of God and afflicted. These sufferings were declared to be on account of sin, not His own, but ours. He bore our sins. The chastisement of our peace was on Him. They were designed as an expiation, or for satisfaction of justice. They had, therefore, all the elements of punishment, and consequently it was in a strict and proper sense that He was made a curse for us. All this is included in what the Apostle teaches in this passage (Gal. iii. 13), and its immediate context. (2) Redemption from the law. Nearly allied to this mode of representation are those passages in which Christ is said to have delivered us from the law. Redemption from bondage to the law includes not only deliverance from its penalty, but also from the obligation to satisfy its demands. This is the fundamental idea of Paul’s doctrine of justification. The law demands and from the nature of God, must demand perfect obedience. It says: “Do this, and live,” and “Cursed is every one that continueth not in all things which are written in the book of the law to do them.” No man since the fall is able to fulfil these demands, yet he must fulfil them or perish. The only possible method, according to the Scriptures, by which men can be saved, is that they should have a substitute to meet this obligation of perfect obedience. This, the Apostle teaches, as being effected by Christ. He was “made under the law to redeem them that were under the law” (Gal. iv. 4, 5). Therefore, in Romans vi. 14, he says to believers: “Ye are not under the law, but under grace.” This redemption from the law in Romans vii. 4, is said to be “by the body of Christ.” Hence we are justified not by our own obedience, but “by the obedience” of Christ (Rom. v. 18, 19). Redemption in this

case is not mere deliverance, but a true redemption, a deliverance effected by satisfying all the just claims which are against us. The Apostle says, in Galatians iv. 5, that we are thus redeemed from the law, in order “that we might receive the adoption of sons;” that is, be introduced into the estate and relation of sons to God. Subjection to the law, in our case, was a state of bondage. Those under the law are, therefore, called slaves, and from the estate of bondage they are redeemed, and introduced into the liberty of the sons of God. This redemption includes freedom from a slavish spirit which is supplanted by a spirit of adoption filling the heart with reverence, love, and confidence in God as our reconciled Father. (3) Redemption from the power of sin. As deliverance from the curse of the law secures restoration to the favour of God, and as the love of God is the life of the soul and restores us to His image, therefore in redeeming us from the curse of the law, Christ redeems us also from the power of sin. “Whosoever committeth sin,” saith our Lord, “is the servant of sin.” This is a bondage from which no man can deliver himself. To effect this deliverance was the great object of the mission of Christ. He gave Himself that He might purify unto Himself a peculiar people zealous of good works. He died, the just for the unjust, that He might bring us unto God. He loved the Church and gave Himself for it, that He might present it unto Himself a glorious Church, without spot or wrinkle or any such thing. This deliverance from sin is a true redemption. A deliverance effected by a ransom, or satisfaction to justice was the necessary condition of restoration to the favour of God; and restoration to His favour was a necessary condition of holiness. Therefore, it is said, Galatians i. 3, “Christ gave Himself for our sins, that He might deliver us from this present evil world.” Titus ii. 14, “Who gave Himself for us that He might redeem us from all iniquity.” I. Peter i. 18, 19, “Ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers, but with the

precious blood of Christ, as of a lamb without blemish and without spot.” Deliverance by sacrifice was deliverance by ransom. Therefore, here as elsewhere, the two modes of statements are combined. Thus our Lord in Matthew xx. 28; Mark x. 45, says, “The Son of Man came . . . to give His life a ransom for many.” The idea of substitution cannot be more definitely expressed. In these passages our deliverance is said to be effected by a ransom. In Matthew xxvi. 28, our Lord says that His blood was “shed for many for the remission of sins.” Here his death is presented in the light of a sacrifice. The two modes of deliverance are therefore identical. A ransom was a satisfaction to justice, and a sacrifice is a satisfaction to justice. (4) Redemption from the power of Satan. The Scriptures teach that Christ redeems us from the power of Satan. Satan is said to be the prince and god of this world. His kingdom is the kingdom of darkness, in which all men, since Adam, are born, and in which they remain, until translated into the Kingdom of God’s dear Son. They are his subjects “taken captive by him at his will” (II. Timothy ii. 26). The first promise was that the seed of the woman should bruise the serpent’s head. Christ came to destroy the works of the devil; to cast him down from his place of usurped power, to deliver those who are subject to his dominion (II. Chron. iv. 4; Col. ii. 15). The fact of this redemption of His people from the power of Satan, and the mode of its accomplishment are clearly stated in Hebrews ii. 15. The eternal Son of God, who in the first chapter of that epistle, is proved to be God, the object of the worship of angels, the Creator of heaven and earth, eternal and immutable in verse 14 of the second chapter, is said to have become, in order “that through death He might destroy him that had the power of death, and deliver them who through fear of death were all their lifetime subject to bondage.” It is here taught (i.) that men are in a state of bondage through fear of the wrath of God on account of sin. (ii.) That in this state they are in subjection to Satan who has the power of death over them; the

ability and opportunity of inflicting on them the sufferings due to them as sinners. (iii.) That from this state of bondage and of subjection to the power of Satan, they are delivered by the death of Christ. His death, by satisfying the justice of God, frees them from the penalty of the law; and freedom from the curse of the law involves freedom from the power of Satan to inflict its penalty. “The strength of sin is the law” (I. Cor. xv. 56). What satisfies the law deprives sin of the power to subject us to the wrath of God. Thus redemption from the law, is redemption from the curse, and consequently, redemption from the power of Satan.

III. In returning with songs, as redeemed from bondage and captivity they express their joy by singing. The song of the redeemed is, “Unto Him that loved us and washed us from our sins in His own blood, and has made us kings and priests unto God and His Father, to Him be glory and dominion for ever and ever. Amen” (Rev. i. 5, 6). In other words it is called a new song for it is only the redeemed that can sing it. While natural men and women sing the vain songs of this world the redeemed sing the everlasting song. It is a song of victory, obtained through the blood of Christ. It is begun in time and will be sung on Mount Zion above, throughout the endless ages of eternity. It is the song of love, and as Christ’s love is eternal, the redeemed’s song will also be eternal. It is a joyous song through which they express their joy for the great deliverance from the powers of sin and satan. It is the song of the justified. They are justified by God who has pardoned their sins by laying them on Christ. It is the song of the righteous. Like the Apostle Paul they say: “Not having my own righteousness which is by the law, but the righteousness of Christ which is through faith.” They have no righteousness to glory in but Christ’s righteousness which is imputed to them, and received by faith.

It is a family song. They are now heirs of God and joint-heirs with Christ. They have been received into the number

and have a right to all the privileges of the sons of God. They are looking forward to the day when they will be inhabitants of glory when their sun shall never set and where their names are written in the Lamb’s Book of Life. It is the song of the sanctified, for they are sanctified, through the work of God’s free grace, whereby they are renewed in the whole man after the image of God and are enabled more and more to die unto sin and live unto righteousness.

As seen from the song they sing it expresses joy for it says “everlasting joy.” This joy is not merely an outward joy, it is joy in the heart, and like the Psalmist when he saith, “Restore me thy salvation’s joy, with thy free Spirit me stay.” It is the Holy Spirit that makes them a willing people in a day of His power. Now as already stated previous to this they are groaning under bondage and they know not any joy. Like the publican in the temple when he was brought to see his lost condition we are told that he smote upon his breast and could not so much as raise his head but cried: “God be merciful to me, a sinner.” This was the condition of the redeemed previous to their redemption but in the day of their deliverance they experience a joy that cannot be surpassed. Now they approach God in the attitude of a child and address Him as Father, whereas previous to their deliverance they could not approach Him but as a judge. Their relationship is now changed, and what a joyous change! Those that were condemned being set free, as it is written: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh but after the Spirit” (Rom. viii. 1). This joy cannot be hid for their very attitude declares it for it says that “they shall return with everlasting joy upon their heads.”

While in captivity they were a sorrowful people. This sorrow was in the first place caused through their own sins and transgressions, they, like the Psalmist could say: “Because gone up above mine head, my great transgressions be, and as a weighty burden they, too heavy are for me” (Psalm xxxviii.

4, metrical version). Their sorrow is caused through the reproach of their enemies like the literal Israel in Babylon where they expressed their grief as we have it in the Psalm cxxxvii., metrical version:

“By Babel streams we sat and wept
When Zion we thought on.
In midst thereof we hanged our harps,
The willow trees upon.
For there a song required they,
Who did us captive bring,
Our spoilers called for mirth and said,
A song of Zion sing.
Oh, how the Lord’s song shall we sing
Within a foreign land,
If thee Jerusalem I forget
Skill part from my right hand.”

As redeemed they express their joy like the Psalmist in the 122nd Psalm:

“I joy’d when to the house of God
Go up they said to me.”

In the day when Christ is being made precious to their souls and reveals Himself to them as their Redeemer, their joy finds no bounds, and their sorrows and sighings flee away. The trials, sorrows, and temptations which they had when in captivity are now forgotten.

IV. Let us observe under the last head the termination of their journey. As we have seen from the text, they are redeemed pilgrims. From the song they sing and their conversation they declare plainly that they seek a city, whose Maker and Builder is God. In our text it is named Zion. We understand Zion to mean a citadel. The literal Zion was known to be the place where the kings of Judah resided. From it the declaration of war or peace went forth. In the spiritual Zion the King of Glory resides, namely Christ. He is the King and Ruler of this great City. His throne is established there which is a throne of peace. The inhabitants of the City are those that have been redeemed through His blood.

As we have observed, Zion, to the literal Israel was the headquarters of their king, and in all their affairs, particularly connected with their civil rites, they appealed to the king when all other sources failed them. The spiritual Zion comprises the Church of God and it is likened unto a city, first, because of its security. It is closed in by the walls of salvation; secondly, it is a place of society. What one wants another supplies. There is mutual fellowship; thirdly, it is a place of unity in order that people may therein live in peace and concord; fourthly, it is a place of trade or traffic for therein is the market of free grace—”Ho! everyone that thirsteth” (Is. Iv. 1). Here is the pearl of great price exposed for sale (Matt. xiii. 45, 46). Fifthly, it is a place of freedom and liberty; freedom from the guilt of sin, wrath of God, curse of the law, present evil world, bondage to Satan, etc. Sixthly, a place of rest, and commodious to live in. Seventhly, a place of privileges. Eighthly, a place of pleasure and beauty.

“Mount Zion stands most beautiful,
The joy of all the land.”—Ps. xlvii. 2.

It is a city that is built by God Himself. He dwells in it—”The holy place wherein the Lord, Most High, hath His abode.” He founded it and built it and He is the chief Ruler or Governor there. This is the city to which the redeemed are travelling. The way may be long and tedious and many a time they feel faint and worn out, but by the Mount of Zion there are flowing streams of living water, issuing from the throne of God and of the Lamb. The weary-worn traveller often delights to refresh himself at these streams, and, therefore, “they go from strength to strength until in Zion they appear before the Lord at length.” “They shall hunger no more neither thirst any more; neither shall the sun light on them nor any heat. For the Lamb which is in the midst of the throne shall feed them and shall lead them unto living fountains of waters; and God shall wipe away all tears from their eyes” (Rev. vii. 16, 17).

The late Mr. Angus Fraser, Elder, St. Jude’s, Glasgow.

ANGUS FRASER was born at Tore, Black Isle, Ross-shire, in April, 1860. His father was a farmer and a very orderly and sober man, according to reports, and his mother was a truly godly woman. She was a daughter of the late eminently godly man, Donald Duff, who was well known throughout the northern Highlands of Scotland, especially at communion seasons. The inscription on his tombstone is as follows:—”In memory of Donald Duff, Free Church Catechist, first at Alvie, latterly of Dingwall and Stratherrick, and otherwise in the service of the Church for 45 years; a living epistle of the Master whom he delighted to commend to others. He lived beloved, and died lamented, at Inverness on the 9th January 1885.” We have inserted this inscription for two reasons—(1) because we fully believe that it gives a true idea of Donald Duff as a servant of Christ and of the Church, and of the estimation in which he was held by all friends of truth and righteousness; and (2) because of the resemblance that existed between his character and that of his daughter, Mrs. Fraser, Angus Fraser’s mother.

Such an eminently godly mother as she was would do all in her power to instil the doctrines and principles of God’s law and gospel into the mind of her children, the fruits of which training appeared after many days in several of them. But grace does not run in the blood; neither does godly upbringing change the nature of the fallen and corrupt sons of men. It requires the almighty power of God, the Holy Ghost, to create a sinner anew in Christ Jesus.

Angus Fraser came under serious convictions of sin under the preaching of his grandfather, Donald Duff, when he was a young lad; but although the experience through which he passed then prevented him from indulging in the pleasures of sin like others, he was still ignorant of the only Saviour of lost men, Jesus Christ.

Angus Fraser came to Glasgow when he was about nineteen years of age, and served his time in a warehouse in the city.

He attended Hope Street Free Church, and sat under the ministry of the Rev. Mr. Urquhart, who was truly a messenger sent from God to sinners in Glasgow. After Mr. Urquhart was removed to his everlasting rest, Angus continued his connection with Hope Street Free Church. He became a member in full communion with the Church, and also a deacon during the fourteen years he continued there.

Soon after the Free Presbyterian Church was formed in 1893, Angus, from a sheer sense of duty to God, to his own soul, and to the souls of his fellow men, joined it. Many years after he told the writer that, although he was even a deacon some time before he joined the F.P. Church, it was after that took place that the Holy Spirit applied the truth as it is in Christ and Him crucified to his conscience and heart. This was true in the case of many who were even preachers of God’s Word for many years before they were truly converted, such as the Rev. Roderick MacLeod, Snizort, and Rev. Norman MacLeod, North Uist, etc. He acted as a deacon in St. Jude’s since he joined it in 1893 till the year 1911. There was an election of office-bearers that year, and he was elected to the office of the eldership by a large majority of the members. On account of the number of places to be supplied Sabbath after Sabbath, the elders of St. Jude’s have been called upon to help in overtaking the work, which they willingly did some times at great inconvenience to themselves. Angus was now called upon to help, which he cheerfully did to the satisfaction of all our people and to that of the Church.

In the year 1913 he retired from business and devoted his whole time to the preaching of the gospel to our congregations and preaching stations. He would not accept of any salary from the Church for his work; all that he would accept was his board, lodgings and travelling expenses. He served for some time in so many places that none of our laymen were so well known as he was throughout the most of our congregations. He was in our London Mission several times—in all about two and a-half years, and gave great satisfaction to our people there. He was at Plockton and Kyle of Lochalsh during two years, and did much

to help that station. He got a very good hall built at Kyle and collected all the money to pay for it, so that when he left it was free of debt. During the War he supplied our congregation in Ullapool in the absence with the forces of Rev. A. Sutherland, and was highly thought of and appreciated by them. He was there for three years. He was at Stratherrick for four years, where he endeared himself to the people, not only on account of his amiable and obliging manner and condescension, but much more for his faithfulness to God’s truth and to their souls. He had for years a great desire to visit Palestine, so in order to go there he left Stratherrick to the great grief of our people there. The fact that Donald Duff had been there for such a long time—the last fifteen years of his life—and that he was loved and revered by most of the people, also that the fragrance of his memory was fresh in the minds of the aged, of which the young were well aware, caused that Mr. Fraser was very acceptable to the people as being the grandson of their departed great favourite. But he endeared himself to them by his gentleness and amiability, combined with firmness and integrity both as regards temporal and spiritual concerns, showing no more partiality to the rich than to the poor. This was made very clear by his efforts to put a stop to Sabbath desecration in Stratherrick. If those who were remonstrated with did not reform, Angus, their own consciences, and the Law Giver and Judge, will be swift witnesses against them on the Great Day. It was not with any desire for ostentation or for praise from his fellow men he acted so, but from love to the fourth commandment; from a sincere concern for the people, for fear they would follow the example set before them, and also from a desire that those who profaned the Sabbath might cease to do so. Such zeal for God’s glory speaks volumes, while such as are afraid of saying or doing anything that the men of this world might call uncharitable or too narrow or austere, shows the spirit of Gallio rather than that of the Christian.

He enjoyed his visit to Palestine in more ways than one. The land and its towns in the light of the Bible records regarding

scenes and events of the long past were deeply imprinted on his mind. But what made a deep and lasting impression on him were the places which our Saviour, the Lord Jesus Christ, frequented both in Judea and Galilee while He tabernacled among men. The garden of Gethsemane was the place that seemed to make the deepest impression upon him. Concerning it he wrote to his brother, Mr. Sam. Fraser:—”I walked alone to Gethsemane. I had a pleasant, but very sorrowful afternoon and evening there. A very deep and awful valley. Old olive trees there yet. Saw the place of His agony. Ascended the hill, and returned again. Hope I may not forget this solemn evening. Whatever is before me, I am greatly privileged in seeing, what I hope, humbled me for my sins. May He bless His dealings to such a poor, vile sinner.” “I remember you all in my unworthy petitions morning and evening, and yet, I am often afraid of something happening to any of you. I hope the Good Shepherd will bless you all, and keep you from all evil. If I could go to the blood-sprinkled mercy-seat and plead for each of you in faith, surely this would keep me from such apprehensive fears. . . I felt Mr. MacLean’s death very much. I will soon follow. May He have mercy on a poor sinner! I do feel very sinful and barren. We all need His grace and His pity.” He sent the writer three olive leaves from the garden of Gethsemane, which he keeps with care.

When it was decided by our Church that the writer should visit our Mission in S. Rhodesia in the year 1921, Angus Fraser was requested to accompany him, which he did with all his heart. The services held on board were such that we could not attend them, so we held two prayer meetings every Sabbath. This was a cause of real thankfulness to me that I had a man with me who was not only a true friend, but also a man who showed real piety in the midst of such ungodliness and sin.

During our stay in the Mission a prayer meeting was held about six every Sabbath morning, and again at the same hour on Thursday morning. Angus gave a short address at each of these meetings. He also gave addresses in three of the

heathen kraals—Rev. J. B. Radasi interpreting. These services were much appreciated by the people. Some of them urged on him to stay with them. This long voyage to Rhodesia and back again caused that the sincere friendship which existed between him and the writer became more confirmed and continued so to the end, and may it be true that it will continue to all eternity.

After we returned Angus was continuously employed north and south as has been noted above. He remained mostly in the south after his return from Palestine. He was for nine months in Oban, since Rev. D. A. Macfarlane went to Dingwall, till Rev. D. Beaton was settled there. When the Rev. Duncan MacKenzie, late of Kames, was removed to his everlasting rest, Angus supplied Kames congregation from the month of September till the end of December. He came up to Glasgow for the New Year, and became unwell with a pain in his chest on the afternoon of New Year’s day. He called to see the writer that evening and complained of the pain in his chest. The writer told him not to go to Kames next morning unless he felt quite better. But so faithful was he to his duties that he went on Saturday notwithstanding he was far from being well, and this also against the advice of his sister, Miss Fraser. During Saturday night his chest pain increased. On Sabbath morning the doctor was sent for, who, after examining him, diagnosed his case as congestion of the lungs. The elder who took the service in the church called when the service ended to ascertain how he was. Mr. Fraser asked him what was the portion of the Word he had spoken from. When he was told that the words were—”Behold the Lamb of God Who taketh away the sin of the world,” he said these were the words from which I intended to speak. His pain was not so severe then, but during the evening his strength was manifestly declining. He passed away to the rest that remains to the people of God about six o’clock in the evening. So the earthly house of his tabernacle was dissolved in order that he should be clothed with his house which is eternal in heaven. This took place on Sabbath, the fourth day of January, 1931. His remains were buried on the eighth day at

Redcastle, Black Isle, Ross-shire, there to await the call of the Judge to “let His saints be gathered to Him” on the last day.

As a speaker, Angus Fraser was impressive, earnest and serious. He had a good grasp of all the doctrines of God’s Word, and could state them very orderly and also in well selected language. One of his hearers at Stratherrick wrote after she heard of his removal:—”We in Stratherrick are mourning for him as he has left a fragrant memory behind him. As for myself, I loved him next to my Saviour, as he was the means used by the Lord to take me out of great darkness into marvellous light.” He was also given much to secret prayer, of which I became convinced when we went to South Africa.

Angus Fraser was a very true and faithful friend. He would put himself out of his way to oblige men such as might be his enemies, but his friends, especially the Lord’s poor, were never forgotten by him. This was not done to gain praise, but as a matter of duty to the Lord’s command and also to His people and cause in the world. He was a man of peace and did all he could to maintain it.

He was also a very intelligent, conscientious and faithful Free Presbyterian, and continued so to the very last. All the movements that took place in our Church found and left Angus unmoved. He knew very well why the separation took place, and that while the reasons for having taken the step remained he should and would hold to it. So the Free Presbyterian Church lost one of her truest and faithfulest elders, and one who prayed much for her being kept faithful to God’s truth and to the Westminster Confession of Faith. We greatly mourn our loss, which we believe was his great gain. “Blessed are the dead which die in the Lord from henceforth: yea saith the Spirit that they may rest from their labours and their works do follow them” (Rev. xiv. 13).

We express our sincere sympathy with his brothers and sisters in their time of sorrow, and also with all who mourn our loss.—N.C.