Exhortation to Gospel Ministers: A Sermon by REV. LACHLAN MACKENZIE, Lochcarron

I Timothy iv, 16: “Take heed unto thyself and unto the doctrine; continue in them: for in doing this thou shalt both save thyself and them that hear thee.”

A standing ministry is one of the greatest benefits purchased by the death of Christ. It is a proof of the ascension and exaltation of our glorious Redeemer in heaven. The Jewish writers inform us that the people, as well as the High Priest himself, were in anxious apprehension about his life when he went, in his pontifical robes, once in the year to the holy of holies. Accordingly, he had bells on the bottom of his robes, that the least step or motion might be heard, and it is probable, at least in part, that there is an allusion to this in that beautiful passage in Psalm 89, 15th verse—”Blessed is the people that hear the joyful sound.” Our Lord, as High Priest and King of His Church, is ascended on high. We hear the joyful sound of the Gospel according to His promise, and this melodious sound shall be heard in the Church till He makes His second appearance. The shout of a King is in the Church, and this is the voice of the Gospel, when God comes with the right hand of His power. Ministers are compared to the lights of heaven, on account of their usefulness to the Church; and they must be either stars of light or black, wandering stars of darkness. Whatever pleasure people may have in hearing their own duties preached to them, they like very well to hear the duties of a minister. And this is what I mean, with God’s assistance, to point out to you this day. If such a man as Timothy stood in need of an advice it will be readily acknowledged that every minister to the end of the world will stand in need of advice likewise. Your attention is therefore called to this precious and voluminous text which was just read in your hearing. You have here, therefore—

1. The duty of a minister.

2. The motive to perform his duty.

3. The duty of a minister.
   A certain author, speaking of Satan, sin and death, says that they made a wonderful bridge between hell and this world to carry over the spirits of darkness and all kinds of misery to the earth. And the sure Word of Revelation informs us that our Lord Jesus Christ is the Ladder that unites and joins heaven and earth. And every minister of the Gospel, in an inferior sense, is concerned in this work likewise. The Gospel is the canal that joins the two great oceans—the eternity that is past to the eternity which is to come. It reveals to us truths and mysteries which in past ages were hid from mankind; but now pour forth their light upon the dark corners of the earth. The work of a clergyman is great, and his duty is difficult and cannot well be contained in the bounds of a single discourse. But the Apostle gives an example here, and I shall study clear brevity. The clergyman’s duty therefore, is—

4. To take heed to himself.

5. To take heed to the doctrine.

6. To take heed to himself.
   Much depends upon the life and conversation of a clergyman. They are called angels in allusion to their office. They are compared to angels on account of their purity. The angels that stood in their uprightness are called holy and elect angels. And those that fell are called devils. There is no middle state. In like manner, the minister must be either the servant of God or the standard-bearer of the devil. He must be therefore cautious about his conduct. It is not to be supposed that the Apostle as much as suspected Timothy of any gross immorality. But a clergyman, if he is not guarded in his walk, may do several things that may disgrace his profession, even though free from gross crimes. In the dissipated city of Ephesus the virtuous, the holy Timothy may be in danger if he does not take heed to himself. The minister must beware—

7. Of light and frivolous behaviour and small things.

8. Of overmuch attachment to his worldly interest.
9. Of too great fondness for company and idle amusement.

(1) He must beware of light and frivolous behaviour and small things. One of the characters of things required in the Scripture bishop is gravity. True, solid joy and a serene, calm disposition of the soul is very different from foolish mirth. A clergyman may be innocently cheerful and sometimes mix serious things with harmless pleasantry without descending so low as to act the part of a comedian upon the stage. It was customary once for great men to have fools in their family to divert the company, and is it not a pity that a clergyman would so far forget himself as to divert any company at his own expense? They may like him as children love a Merry Andrew or puppet show; but they secretly despise him in their hearts. The Apostle forbids foolish jesting, and, indeed, people serve the devil as effectually by words having a double meaning as by gross immoralities. But to put this in the strongest light: let the conversation of such a person in company for two or three hours be gathered and put in print. What an awful appearance it would make to the public. I can take upon me to say that in primitive times the conversation of an individual clergyman, or a number of them, met together could bear repetition. It might be even printed for the edification of the Church. A certain man said once if a tinker were to hear the conversation of some ministers what comparison would he make in his own mind. I leave this to my hearers.

(2) He must beware of over-much attachment to his worldly interest. Our Lord says that out of the abundance of the heart the mouth speaketh. In the company of farmers, merchants and drovers it is natural to hear them talk about their different professions. Even in such company we sometimes hear a serious hint which a man is the better of, and when the ambassadors of the Prince of Life and Lord of Glory meet is it not natural that we would hear something about Him? What shall we say? “Tell it not in Gath. Publish it not in Askelon, lest the daughters of the uncircumcised triumph.” Do we not see the abomination of desolation standing in the holy place, does not the world contaminate the very breath of the clergy? I was reading in Church history of a great bishop who was celebrating high mass to his people. While he was engaged in this work, his groom comes in to tell him that such a mare had a foal. He left the work and went to the stable. Are my hearers, the congregation and the clergy, shocked and offended at the conduct of such a monster? Allow me, my dear friends, to adopt the language of a holy prophet to a penitent king—”Thou art the man.” You, my friends, have witnessed the celebration of the Lord’s Supper. What conversation have you heard upon the afternoon of such a Sabbath, without making an exception of the clergy? Would not a stranger that heard them without seeing them suppose that it was the dairymaid speaking to the cow-herd? Instead of hearing the language of the prophets and apostles, you hear the dialect of drovers and sheep farmers. By this time I suppose you have some fellow-feeling for the bishop that went to the stable. He is not such a monster as you thought him.

Scripture informs us that a covetous man will have no inheritance in the Kingdom of God and of Christ, and if a covetous Christian is a bad character, a covetous clergyman is still worse. The language of the Lord Jesus Christ to the clergyman is this—”Feed my sheep, feed my lambs.” If he should neglect to feed them, can we suppose that the following excuse will be sustained at the judgment seat? “Lord, I had a large farm and a great number of cattle and sheep of my own, and I had no time to look after the sheep and lambs of Christ.” I fear his apology will be cast. The unprofitable servant will be speechless. May the God of heaven rouse His servants in the ministry. The most hardened infidel cannot be indifferent to this doctrine at the near approach of eternity. But again—

(3) The clergyman must take heed and beware of too great fondness for company and idle amusement. It was melancholy acknowledgment that a poor clergyman, given much to company, made upon the bed of death. When desired by some friends to pray in his distress, he said it was too late. There is an awful curse mentioned in Scripture against the weak-kneed. “Let their table become a snare.” Accordingly, our Lord Jesus Christ cautions His Apostles against gluttony and drunkenness and the cares of this life. Their followers are in danger of these sins, both from the wicked and the people of God sometimes. They have different ends. The one ensnares them to oppose them, and even good men may make them exceed from mere kindness. It is true our Lord Jesus was in the company of publicans and sinners. So must we occasionally, and if we have the same view our Lord had we shall be kept from shame. His design was to save them. Jesus Christ was God and Man. And he knew the kind of publicans and sinners upon whom His doctrine would have effect. We do not. And therefore, instead of reforming, we may be in danger of catching some infectious spiritual disease from them. Without some call from God in His providence, we might as well imitate Christ in working miracles as in associating with many sinners. Company may give us a relish for idle amusement and diversion that may be a snare to our souls, and do us spiritual hurt. Christ tells us if the salt hath lost its savour it becomes useless; in like manner if the clergy frequent company instead of seasoning the company with the salt of grace, they lost the salt themselves. Instead of hearing the peculiar language of the Gospel, you hear the idle language of the company. In a word, the minister of the Gospel is to take heed that he do not go to the right hand or to the left. He may do hurt by levity; he may do hurt by needless austerities. He will therefore require a good deal of spiritual prudence. By complying with some people in some innocent things, he may gain them to religion: by complying too much he may lose his own. And when his end is honest, the God whom he serves will direct him. Some good men go to one extreme, some to another. But their mistakes are over-ruled by God for their own good and that of others. The excessive sobriety of Timothy must have done good. In dissipated Ephesus the minister must take heed to the doctrine. It is not to be supposed, nor is it probable, that the Apostle suspected Timothy of any false opinions. But even Timothy stands in need of caution and advice. The Apostle here seems to have some particular advice in view respecting doctrine. The great doctrine he has in view is the most ancient doctrine of Revelation and the glory and foundation of Christianity. And upon this depends every other wholesome doctrine needful for souls. Scripture is a revelation from God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. The great doctrine of godliness which we have in the last verse of the preceding chapter is in these words: “God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.” The incarnation is a doctrine of pure revelation. The light of nature and the sagacity of philosophers could not discover it to us. And the Man of God is to have this doctrine in sight in every doctrine he preaches, as the man at the helm has his eye upon the compass whatever way he steers his course. And as the minister has the great foundation in sight as his leading doctrine, he is to build upon it, and to take heed what he builds. All doctrines are not equally useful, as a man may even preach truth and not preach the Gospel. I remember a particular note I heard when a boy. The minister was lecturing upon Proverbs xxxi, about the duties of the good housewife. He said, “She took hold of the distaff and spindle, but,” says he, “we have a better thing than the distaff, and that is the wheel.” Though the observation is true, I cannot call it a very edifying truth. It was poor doctrine at best. I shall in a few words point out to you the kind of doctrine the Gospel minister is to preach and insist upon constantly—

1. The doctrine that humbles the sinner.
2. The doctrine that exalts Christ.
3. The doctrine that promotes holiness, and virtue, and therefore will feed souls.

(1) The doctrine that humbles the sinner. Two great truths are necessary to be inculcated upon the sinner in order to humble him and to bring him to the foot of the cross, and these are the deep corruption of human nature and the sins he has been guilty of either privately in the sight of God, or publicly in the sight of the world. The depravity and deceitfulness of the heart are to be laid open, and all the dark labyrinths and lurking holes, where sin lies hid, the false reasonings, apologies and excuses by which he deceives himself, are to be examined and tried by the light of Scripture, and when the abominations of his heart and the guilt of his life are proven against him, this will be the means, by the influences of the blessed Spirit, of bringing down his proud and uncircumcised heart. And when the Spirit of God says, “Thou art the Man,” the sinner will fall down and yield to the Great Conqueror in the day of His power.

(2) The doctrine that exalts Christ. The law is our schoolmaster to bring us to Christ. He is the end of the law. The law shows us our sin, and when searching doctrines and truths that are terrifying are preached to sinners, the carnal heart will rise in enmity against them. Upon this the enemy strikes in and denies the truth, or if the doctrine brings conviction, he tells the sinner there is no salvation for such a wretch; he sees there is but a step between him and hell. It is now the minister’s business to exalt the Saviour by telling the truth about Him, and nothing but the truth. He is the brightness of His Father’s glory and the express image of His Person. He is that glorious Person in whom dwelleth all the fulness of the Godhead bodily, and therefore able to save to the very uttermost. He is able and willing to save, and this is clear from His eternal existence, the glory of His works, and the extent of His power. By showing Christ to the sinner he knows His name and will therefore trust in Him. The Apostles and apostolical men preached Christ, and if we preach anything else we lose our pains, for He is the Head Cornerstone.

(3) The doctrine that promotes holiness and virtue, and therefore will feed souls. The great end of the Gospel is to restore the image of God, and thus prepare the souls for heaven. But it must be observed that a man may give very good advice and yet not promote holiness or virtue. If a man desires a poor, benumbed, starving creature, without strength, to rise and work, it is a cruel piece of mockery. He must first feed and cure him with food and cordials. In like manner to tell dead sinners to perform the duties of holiness, to which they have neither strength or relish, is to lose our pains. They must taste some comfort by having at least some faith in the Saviour before they can work in His vineyard. The tree must be made good before it produces good fruit, and the man must have some spiritual strength before he can work and proceed on his spiritual journey. We must do every other thing in the strength of Christ, and this strength is never refused to those who earnestly and honestly ask it. The wayfaring men, though fools, will not err in the way of holiness, for they go from strength to strength till they appear perfect in Zion. After the Apostle had recommended to Timothy to take heed to his conduct, to his doctrine, he adds, “Continue in them.” A very learned man supposes that this is an advice to Timothy to remain in Ephesus. Perhaps the Apostle saw by the spirit of discernment that Timothy might prefer some other corner of the vineyard to work in, and therefore gave him this hint. Whatever be in this, we may say in the present instance that providence seems to point out to Timothy where he ought to work. Jacob loved Rachel better than Leah, and yet Leah was the mother of six sons, and from one of them descended the Saviour of the world.

And though this is a rough, rugged parish, who knows but God is saying to His servant here, as He said to the Apostle in Acts xviii. 9, 10: “Be not afraid, but speak, and hold not thy peace, for I have much people in this city.” And Christ may have many souls in this very place. The minister is to ask heavenly direction, and wherever God calls let him follow. Jonah, no doubt, would choose rather to prophecy and preach in his own country in Palestine, but if the Prophet refuses to comply with the Divine will, the whale is prepared to receive him into her belly. May God bless His Word. Amen.

The late John Mackay, Elder, North Tolsta.

“Live so as to be missed,” said the saintly MacCheyne. So lived the subject of this obituary. In his native village here, where he adorned a profession of godliness for many years, his absence is keenly felt. Even those who only knew him as one who was wont to rebuke on the road, and to pray earnestly in the church, confess that they miss him. Yet, it is among the circle of godly relatives and friends that his loss is really felt and mourned.

John Mackay was born in the year 1884 in North Tolsta, Lewis. As the son of gracious parents, he enjoyed the unspeakable blessing of being reared in an atmosphere of genuine piety. That such a circumstance, under the Divine blessing, had an early leavening influence upon him, may be gleaned from his own words regarding his exercise of soul at the early age of seven. He used to narrate that even then, while herding the cattle on the moor, the thought of the Being of God forced itself on his young mind. As he thought of the question, What is God? he confessed that there and then he felt such enmity and hatred of heart to that Holy God that, if he could, he would have smitten Him with the herding stick which he held in his hand. Many years, however, were to elapse and many temptations were to try John before he gained an assurance that he was one of Christ’s own.

As a young man he was exemplary, and often found satisfaction in his own fancied goodness. He found himself not merely a sinner, but a self-righteous Pharisee. In that state of mind he continued for some time, but in due course knew that he was totally and morally corrupt and a lost soul. Having a desire to attend the weekly prayer meeting, he was sorely tried by Satan that self and vanity were his motives, and not the glory of God and the good of his soul. We quote his own words regarding this trial. In godly simplicity he said, “Lord, Thou knowest that it is not for a name that I am going to the prayer meeting.” For seventeen long years our late worthy friend struggled with the claims of the Divine law, and the overtures of the Gospel, seeking diligently the way of peace and life. Like many others, he had to confess that he took the advice of Mr. Legality, only to find out that the labour of the foolish wearieth every one of them, because he knoweth not the way to the city. The Lord was stripping and preparing John for the glorious liberty of the Gospel. As he thought of his sins, and his accountability to God especially for Gospel privileges, he often related with deep emotion that he truly envied the heathen who never heard, and still more the beasts and birds who had no soul. The dawn was about to break, but just before that he was assaulted once more by the adversary. This time it was Satan with the Truth, regarding God’s oath relative to that nation referred to in Psalm 95, verse 10, “Forty years long was I grieved with this generation. . . . Unto whom I sware in my wrath that they should not enter into my rest.” John felt that should he pass the forty line he was undone for ever. That thought added anguish to concern, as his mind dwelt without ceasing on the fact that he was now bordering on his fortieth year in the room of mercy, and still without hope. The Devil was a liar, for before he had reached the fortieth year of his life he was blessed with the joyful assurance that he was a justified sinner. As he listened to the Rev. D. M. Macdonald (then minister of Portree) inviting to the Lord’s table, he discovered that he had every mark of grace mentioned. The same minister quoted the words, “Rejoice in the Lord, and again I say rejoice.” John’s bands were loosed, as these words came with Divine Power to his soul. Then indeed he could sing:

“I shall not die but live, and shall
The works of God discover.
The Lord hath me chastised sore,
But not to death given o’er.”

It was touching to hear him tell how clearly he was convinced of the sin of unbelief in resisting the Son of God, whose head was wet with dew and his locks with the drops of the night. For many days he retained in his soul a precious sense of assurance, gratitude, shame, wonder, and joy. That joy was first broken while listening to one of our worthy missionaries. John thought that he should be able to follow completely what the worthy man had to say, and finding him to be out of his depth on the subject of sanctification he was brought thus into darkness.

The fruits of the great change wrought upon our late friend soon began to manifest themselves in his life. Since the beginning of his public profession in 1926, his life was characterised by a concern for the Glory of God, an ever deepening love, an interest in the cause of Christ, the breath of prayer, and the love of the Truth. He was known by friend and foe alike as a man of great spiritual earnestness. Anything in him that had the look of sternness was the result, not of harshness, but of high principle and love for souls. He was not afraid to rebuke sin, and if by so doing he failed to command the love, at least he gained the respect of the community.

His natural witty disposition, sanctified and refined by grace, made him a most pleasant and edifying companion. In John’s company the worldlings would soon grow weary. He would hardly engage in a conversation without making reference to Christ and His grace. As an elder he discharged his duties faithfully and solemnly, and his prayers were prayers indeed. Even in public one felt that the Eternal was a great reality to him.

The witness of the Free Presbyterian Church meant much to John. Right clearly he saw that there were very good reasons for leaving a church which had departed lamentably from the church of the Reformers. To his church, as to his Master, he was unswervingly loyal.

Towards the close of his days in the valley he was often sorely tempted to call in question his own conversion and sanctification. “My love to the Cause, my love to His people, of these he would say I am sure; but my lack of love to God makes me afraid.” As he bade his brother elders farewell, they asked him what he was leaving with them. The answer was, “A downpour of the Holy Spirit, and see that ye love one another.” Latterly he could not speak of the Saviour without being melted to tears. The day before he passed away he told his dear wife and sisters that he was on the Rock. On his death bed he prayed without ceasing and took full advantage of that last but solemn opportunity to warn and exhort all who called to see him.

On September 4th, 1957, he departed this life to be for ever with the Lord.

To his grief-stricken widow and sisters we extend our heartfelt sympathy, and commend them to that Saviour to whom their loved one was so devoted.—F. MacD.

The late Malcolm MacAulay, Ardhasaig, N. Harris.

Some of God’s dear people are not well known even by their brethren and sisters in the Lord within their own denomination. But the Great Shepherd of the sheep cares for each one of His own and “having loved His own who were in the world, He loved them unto the end.” In the 17th chapter of John the Lord Jesus Christ, in His intercession with the Father on behalf of His people whom He loved from all eternity, says, “Thine they were and Thou gavest them Me.”

The subject of this brief sketch, Malcolm MacAulay, passed away in the County Hospital, Stornoway, on the 29th day of October, 1956, in the 80th year of his age. The great evangelist, George Whitefield, remarked that he desired no epitaph on his gravestone except these words, “Here lies George Whitefield,” “for,” he said, “the Great Day will declare who George Whitefield was.” We believe that the Great Day will declare that Malcolm MacAulay was a sincere witness for his Saviour.

Shortly before he left this world he related to us a little of his soul’s experience in passing from death into life. When, as a young man, he was awakened by the Holy Spirit to realise that he was a lost sinner on the brink of eternity he, for some time, carried on with his daily duties but eventually his soul was so burdened with the guilt of sin, his mind was so harassed with fearing that, without forgiveness of sins, he would fall into the hands of the living God, and his physical strength failed him to such an extent that he had to take to his bed. Oh! when a soul is awakened to realise that he is lost, that he is a guilty sinner before God, when the claims of the Law and the demands of Justice are revealed to him, what misery he sees himself to be in! Then he believes with trembling that “The Fall brought mankind into an estate of sin and misery.” When for about a week or so on his bed of misery the inspired Word of God came to Malcolm’s soul with Divine authority and power. “All that the Father giveth me shall come to me; and him that cometh unto me I will in no wise cast out”—John 6, 37, was made very precious to him. Now his bonds were loosed and under the “Apple-Tree” he was enjoying much peace of conscience through the Blood of Christ while he drank sweetly of the “joy that is unspeakable and full of glory.” He could exclaim with holy ecstasy, “I know that my Redeemer liveth.”

At this time he was an adherent in the U.F. Church at Tarbert, Harris, and shortly afterwards he became a member in full communion. Some years afterwards he was elected and ordained an elder in the U.F. Congregation of Tarbert, which office he held in that Church until the 73rd year of his age when he requested his minister for his disjunction certificate as he now saw it was his duty to join the Free Presbyterian Congregation of North Harris. Shortly after he had come over to this congregation he was elected an elder and, indeed, he was “an example of the flock.” For seven years he acted as a faithful elder of the Free Presbyterian Church.

When in conversation with a lady from Harris on one occasion he was asked by her how was it that he left the Church of Scotland when he was now getting up in years. His answer was, “Although I am old I did not wish to end my days in the Church of Scotland.” It was no easy task for him to sever his connections with that Church but his conscience would not allow him to remain any longer in a Church which had apostatised so lamentably. There were rumours spread abroad that Mr. MacAulay regretted the step he had taken but all that was nonsense! Whether those unfounded rumours proceeded from wishful thinking or wounded pride, we know not! As a token of his love to the Cause of Christ he bequeathed £100 to the Free Presbyterian Congregation of North Harris.

He was a very acceptable and edifying speaker in the Public Means of Grace and especially in speaking to the “Question” on the communion Friday. He could skilfully apply apt illustrations to the work of grace in the soul. Malcolm was no Arminian. His love to souls constrained him to visit the tinkers’ tents and read the Word of God with them.

The last evening we had with him, while he lay on his death bed, he told us that he was very comfortable in his soul although weak in body, for the promises of God’s Word were sustaining him. Then, as we took hold of his hand for the last time, he expressed a longing to be with Christ in Heaven. With the apostle he could say from heart experience, “For me to live is Christ and to die is gain.” While we miss his presence from among us we believe his soul is now “with Christ which is far better.” The day will yet dawn upon Scotland when the people of our beloved land will turn their backs forever upon graceless ministers and the “doctrines of devils” and, like our late godly friend, thirst for the Word of God.

When Zion by the Mighty Lord
built up again shall be,
In glory then and majesty
to men appear shall He. —Psalm 102, 16.

Mr. MacAulay’s wife predeceased him by a few days and this trying dispensation he bore with much patience and wisdom while he endeavoured to be reconciled unto Him “Who doeth all things well.”

To his near relatives who saw in his Christian life what real godliness is we extend our sympathy while we desire that “his people be their people and his God their God.” A.McK.