Meeting of Synod

THE Synod held its half-yearly meeting at Inverness on the 7th July. The Moderator, Rev. Mr. Robertson, of Glasgow, conducted the opening services, and preached from the words of Ps. lxxxi. 10. Thereafter he constituted the Synod with prayer, after which the roll was called, the minutes were read and approved of, and the Business Committee was appointed to prepare for the evening meeting.

After adjournment the Synod met again at 6.30, and was opened with devotional exercises. The minutes of the first sederunt were read and approved of, and the roll was called. The attendance of members at this business meeting was fuller than at the earlier one. There were present Rev. Mr. Macfarlane, Mr. Robertson, Mr. Macrae, Mr. N. Cameron, Mr. Stewart, Mr. Beaton, Mr. Macintyre, Mr. D. Cameron, Mr. Macqueen, Mr. Macleod, ministers, with Messrs. Clunas, Macphail, and Tallach, elders. The report of the committee appointed to arrange the order of business was adopted, and accordingly a report was made as to the records of the Presbyteries. The records of only the Northern Presbytery were to hand, and they were favourably reported on. Unavoidably the records of the other two Presbyteries, in the absence of their respective clerks, were not forthcoming.

A remit from the Western Presbytery was considered, conveying an application on the part of the large congregation of Glendale to have the services of a missionary granted them. Mr. Macintyre spoke on behalf of this application. In view of the size and importance of the congregation, and the frequent necessary absence of its minister owing to the farness of our ministers in the wide western Presbytery, the request was granted for one year. The kirk session of the congregation undertake to pay half of the missionary’s stipend, and a grant of £15 was made by the Synod.

Mr. Peter Macleod, Uigshadar, Skye, was appointed permanent missionary at Staffin, in room of Mr. Norman Munro, deceased. His appointment dates from May last, when he entered on his

duties, and the salary given to his predecessor is continued to him.

An application was made on behalf of our station at Dumbarton by the Southern Presbytery for some financial assistance towards the securing of occasional supply of preaching. The station is able to secure some preaching already. The people, however, feel their need of more support. This application was granted, and £7 10s. was assigned to this account to be forwarded to the interim moderator, who is to see to providing suitable supply.

Mr. Beaton, as clerk of the Northern Presbytery, reported on the examination of the students at Inverness, which showed on their part a satisfactory acquaintance with the subjects in which they were examined. Some of them, however, have some classes yet to take at the university before their ordinary course is complete.

The call from the congregation of Dornoch, &c., was now disposed of. It came before the last half-yearly meeting at Glasgow, but owing to a technical flaw it could not then be disposed of. Mr. Beaton stated the case of the Northern Presbytery in its appeal. His statement was concurred in by the rest of the Presbytery present. Mr. Macrae stated the ground taken up by the Western Presbytery, and drew attention to their desire that the call should be at least delayed. Mr. Macqueen was barely a year in Harris when it came before them. Now, however that well-nigh another year had passed, their end had been so far attained, and they stood no longer in the way if Mr. Macqueen was still of the same mind as he was last year. Mr. Macqueen then made known his mind. He adhered to the position he took up at the Presbytery, and mentioned some of the reasons that led to this decision. The Synod thereupon ordered the Western Presbytery at its earliest convenience to put the call in Mr. Macqueen’s hands. This case accordingly ends here.

The annual financial report was submitted by the Treasurer, Mr. Clunas. This is published in the present issue of the Magazine, and we need present no abstract of it here. The treasurer and the auditors were thanked for their labours. The auditors were re-appointed on the same terms as last year, and the report was ordered to be published in the Magazine for the information of the Church at large.

During the consideration of the financial report various matters were discussed. In view of how unsatisfactory the response made by one station—Grimsay—to the claims of the Sustentation Fund was, it was decided that the salary of its missionary, which was fixed temporarily at £20, should be reduced to £10. Comment was made on the unsatisfactory conduct of some other stations.

A motion was submitted and favourably considered with regard to allocating a portion of the mission collection to one of the Bible Societies. The final decision was deferred until next meeting of

Synod. Inquiry is to be made as to the respective merits of the National and the Trinitarian Bible Societies.

On the motion of Mr. Macfarlane, it was unanimously agreed that the salary of our respected Treasurer should be raised to £60 for this year. Notice was taken of his self-sacrificing labours. The increase is to come out of the Organisation Fund, and is to date from Whitsunday last.

At the same time, in view of the favourable balance on hand to the credit of the Organisation Fund, and the unremunerated services that Mr. Sinclair had rendered for seven years in the conduct of the Magazine, it was agreed to allocate to him the sum of £20. It was also decided that henceforth he should receive the sum of £5 per annum to cover his expenses in connection with the work.

Mr. Beaton at this stage mentioned the course taken by himself and the Treasurer with regard to the supply of the Inverness congregation in the absence of Mr. Mackay. The Synod sanctioned that course, viz.—the payment of expenses for supply out of the balance in hand of the Organisation Fund, these expenses to be refunded on the arrival of our deputies to Canada.

The annual collections of the Synod were then appointed, and in consideration of a remit from the Western Presbytery anent the Missionaries’ and Catechists’ Fund, it was decided that the missionaries’ and catechists’ collection should be made half-yearly (in October and April) in all the congregations and stations of the Church. Congregations that have missionaries were instructed to make it quarterly, as this is the fund specially set apart for the maintenance of our catechists and missionaries. The fixing of the dates of the quarterly collections not made in these stations in October and April was left to the convenience of the stations themselves. The other collections were fixed as follows:—Organisation Fund in August, Students’ Aid Fund in December, Building Fund in February, Foreign and Jewish Mission in June.

The Clerk now tendered his resignation, but was prevailed upon to withdraw it. Mr. Macqueen, when competent business not set down for discussion came up, moved that Committees of Synod are not to go beyond their instructions from the Synod. This was unanimously agreed to.

Mr. Macrae brought the claims of Laide before the Synod, and moved that Mr. Roderick Mackenzie, Little Lochbroom, be appointed to keep service in Laide as often as possible, and that £10 per annum be allotted to him for such services.

It was unanimously agreed upon that missionaries and catechists be instructed to Catechise annually their respective districts. Mr. Murdo Morrison, student, in the absence of Mr. Mackay, Stornoway, at the East Coast fishing, was appointed to take services in Stornoway for three Sabbaths. The Clerk was asked to write Mr. Bannerman to supply in Glasgow during the month of August.

The accounts of the Raasay Building Fund were submitted and

approved of. As there is still a debt of £500 on the church property in that island, it was agreed upon that the congregation should pay the small interest payable annually, and that along with Shieldaig, in view of the exceptional claims on the Synod alike of Mr. Macdonald and Mr. Macfarlane, £25 per annum should be given to Raasay from the Building Fund towards the reduction of the debt. It was agreed upon that every minister should this year explain the distinctive principles of the Church to his people. A committee was appointed to meet at an early date, consisting of Revs. A. Stewart, Sinclair, the Clerk, and Mr. A. Fraser, to inquire into the finances of the Magazine, to audit accounts if required, and to report to the next meeting of Synod, which was fixed for Tuesday, November 10th, at Glasgow.

The Synod rose with the singing of Psalm cxii. 6 to end, and the benediction.

Sermon.

BY JOHN LOVE, D.D.

August 2, 1790.

Who, being the brightness of His glory, and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty on high.—Hebrews i. 3.

ONE of the primitive ministers of the Christian Church denominates the Apostle Paul “The cloud of God”—that is, the cloud from which God darts His lightning and rolls His thunder. This appellation is peculiarly justified in this Epistle to the Hebrews, which, being designed to counteract and overpower the prejudices of that stubborn people, speaks in a more sublime and majestic tone than any other Epistle of the New Testament. In the words which have now been read, a spiritual mind will perceive the lightning and thunder of that inimitable eloquence which proceeds from the Spirit of inspiration, and is worthy of so sublime a subject. But who is sufficient for the illustration of such a passage? Even an archangel might tremble to attempt it. Shall we therefore retire, confounded with this blaze of celestial glory? No, my brethren: this would be to disappose the end for which these words were written. It becomes us, indeed, to tremble with humble reverence; but the rich treasures of salvation in this passage, and the condescension of the Son of God, invite our approach, that we may glorify Him who stooped so low, from such a height, for the redemption of sinners.

Three subjects of meditation, closely connected with each other, present themselves to our minds in these words.

1. 1st. The personal dignity of the Son of God.
2. 2nd. His accomplishment of the work of redemption.
3. 3rd. His consequent exaltation.

Let us enlarge a little on each of these things, that, through the grace of the Spirit, our minds may be brought to that believing,

holy frame which is suitable to the solemn transactions of the Lord’s table.

I. The Apostle, well knowing where the grand stress of Christianity lies, breaks off—like an eagle darting upwards from a towering cliff towards the sun—with this declaration of the original greatness of the Son of God, “Who, being the brightness of His glory, and the express image of His Person, and upholding all things by the word of His power.”

There cannot be a worse preparation for an inquiry into these expressions than the vain curiosity and the presumptuous boldness of an unawakened mind—a mind which never truly felt the wound of sin. This is the proper source of a heretical spirit, which the Scripture (Gal. v. 19, 20, 21) classes with the spirit of sedition, of murder, of adultery, and of witchcraft. Animated by such a spirit, in vain should we attempt to come near this passage. As well might the glimmering owl attempt to fly with the eagle at noon-day. “The high and lofty One, who inhabiteth eternity, who dwelleth in the high and holy place,” will disclose the mysteries of His nature, and the secrets of His love, only “to him who is of a contrite and humble spirit.” This, I hope, is the prevailing temper of this small assembly. Happy shall we be if no remaining leaven of superfluity of naughtiness is yet allowed among us!

“Descend, thou gracious Spirit of wisdom and revelation, guide us into all truth; glorify Thy beloved Christ; unfold to our minds, engrave on our hearts, those truths which sum up ‘the whole perfection of beauty, the whole glory of God, the whole salvation of man!’”

I shall lead you, my brethren, to contemplate the original glory of the second Person in the Trinity in the three following views:—

1st. In reference to His possessing the one, indivisible, Divine Essence.

2nd. In reference to His peculiar personal distinction from the Father.

3rd. In reference to His sovereign dominion over the created universe.

1. The Son of God is infinitely glorious, because He is properly God—that is, the one, indivisible, Divine Essence subsists in His Person. To this the expressions in the text may be justly referred, “The brightness of His glory, and the express image of His Person.” Which may be thus interpreted; The Son is fully equal with the Father: For the same infinitely glorious Essence, which, subsisting in the Father’s Person, renders Him adorably majestic, doth also with undiminished lustre, subsist in the Person of the Son; so that, in respect of essential glory, the Son is the equal and the fellow of the Father. This magnificent truth is expressly taught in the Scripture when the Son is asserted to be God in the same supreme sense with the Father (John i. 1); and

when the incommunicable name “Jehovah,” which is expressive of the one Divine Essence, is attributed to Him (Jer. xxiii. 6), and when the having life in Himself, or, which is the same thing, self-existence, is ascribed to him, as is done. (John v. 26.)

Here let us pause a little, and let each one ask himself “Have I ever obtained an inward discovery of the one true Godhead? Have I been enlightened to catch some glance of that boundless fulness of incomprehensible peculiar glory? Do I spiritually understand what I mean when I say Jesus is God, Jesus is Jehovah? If I do, how ought I to revere, to bless, and to worship the Author of my salvation?

1. The Son of God is infinitely glorious in His Personal distinction from the Father.

To this also the expressions of the text must be referred. It becomes, indeed, every speaker on this subject to stand in awe and to speak soberly lest he should be found “to darken counsel by words without knowledge.” However, I may venture to say that the expressions of the text point out at once the communication of the subsistence of the Son from that of the Father, and the glorious equality of these two subsistences or Persons to each other. For the word translated “the brightness” might be fairly rendered “the effulgence” or “the beaming forth,” and seems figuratively to allude to the eternal generation of the Son from the Father. To the same mystery the other expressions seem to refer with another figurative allusion. For the word translated “express image” refers to the delineation of a figure which the seal makes upon wax. At the same time, while these expressions indicate that the subsistence of the Son proceeds in an ineffable manner from the subsistence of the Father, they also strongly intimate that between these two subsistences there is a perfect equality.

The first foundation of this equality is the sameness of that Divine Essence, which, without division or change, subsists in the Person of the Father and in the Person of the Son, so as to constitute the one and the other properly God. In this respect, though distinct in personality, the Father and the Son are not only equal but one. (John x. 38.) “I and the Father are one;” or, as it might be translated, “one thing;” that is, one in Essence. It would be heresy, therefore, to say that the Essence of the Son proceeds from the Essence of the Father. For the Father and Son are not two essences, but one and the same Essence, subsisting in two distinct ways.

But, further, the dignity of the Son is equal to that of the Father in respect of the manner of subsistence. For not only is the Essence in both Persons precisely the same, but the subsistence of the Godhead in the Person of the Son is equally necessary, equally eternal, equally independent, and equally honourable with the subsistence of the same Godhead in the Person of the Father.

For the Godhead subsists in the Person of the Son, not by a sovereign act of the Father’s will, but by the same necessity of

nature by which the Godhead exists at all. The necessity of nature lies as deep and as strong that the Godhead should subsist in the Person of the Son as that it should at all exist, or that it should subsist in the person of the Father.

And hence it is impious to imagine a priority of time between the Person of the Father and that of the Son. There is here a priority of order, not of time. For this tremendous mystery is not to be measured by the rules of finite, created beings. All, in this matter, is from everlasting. The Father never could subsist by Himself or be—what he was—the Father, without the Son, any more than the Son could subsist without the Father.

And hence there is no such thing as dependence or independence or either side in reference to each other.

And hence there is an entire equality between the Infinite honourableness of the subsistence of the Father and the equally Infinite honourableness of the subsistence of the Son.

And all those expressions of Scripture which ascribe an inferiority to the Son are to be understood as pointing out the voluntary condescension of this wonderful Person for the accomplishment of redemption. Base and vile, therefore, as well as absurd, is that ingratitude which would take advantage of such expressions to derogate from that equality with the Father which the Son counts it no robbery to claim. Phil. ii. 6.

But let us relieve our minds a little from the exhausting splendour of this overwhelming subject by turning to the relative view of the dignity of the Son.

On this, as being a more easy view of the subject, the Scripture expatiates more at large. This also, in the

3rd place, is introduced in the text when it describes the Son as “upholding all things by the word of his power.” Here, the eternal Son of God is held forth as continually bearing the weight of the whole creation, as supporting and governing the universe by His own power. This is to assert His proper Divinity in the plainest and most forcible manner.

Look through the Old Testament Scriptures; look through the prophecy of Isaiah. There you find two things uniformly asserted—that there is but one Godhead, and that it is the distinguishing mark between this one Godhead and all false gods that He is the Maker, Preserver, Governor, and Lord of heaven and earth. To say then, as this passage doth, that Jesus Christ, the Son of God, is the very Creator and Preserver of the universe, is to say, in the strongest terms, that He is truly God; that He is God in a sense so high that there cannot be a higher. For these are the very eulogiums—these are the very celebrations throughout the Scripture of the one Supreme object of all worship.

And now, my brethren, have you not seen here the firm foundations of the work of redemption? Here is that Rock against which the floods of infernal spirits dash themselves, and foam in vain. Are you afraid to rest your salvation here? Are your souls too

valuable—is your guilt too weighty—is your eternity too important to be secure on this foundation? Are you not rather secretly exulting, and, with a triumphant gloriation, blessing God that you may build yourselves on such a Rock? Be assured of it, that though each of you had a myriad of immortal spirits laden with inconceivable guilt here you might risk, or rather, securely settle them all.

The two other branches of the subject I must touch upon more briefly. The truths which have been already enlarged on diffuse an infinite lustre on the sacrifice and exaltation of Jesus the Saviour.

II. With one majestic touch of the inspired writer’s pen, the work of redemption is here described—”When he had, by himself, purged our sins.” Who can declare the emphasis of that word, “by himself?” Having described the Godhead of the Saviour, the apostle rests all on this one expression, “by himself.”

Let us take a short view of this comprehensive description of that work, which, if we may speak so, is the chief effort of Infinite perfection—”When he had, by himself, purged our sins.”

This implies:—

1. That the Redeemer’s human nature was taken into a personal union with His Divine nature. On this ground the term “himself,” though immediately applied to the Eternal Person of the Son, extends its meaning to His assumed nature.

The human nature of Christ never did subsist as a separate person. It hath its subsistence in the Person of the Son of God. Therefore, though there are two natures, there is still but one Person. There is a mysterious intimacy in this union between the Divine and human natures of Christ, in consequence of which what is transacted in any one of the natures is considered as the action of the whole person. And hence—

1. Though obedience and suffering could be properly seated only in Christ’s human nature, yet, from the personal union of that nature with the Godhead, an infinite dignity was derived, or, as it were, transfused, to the obedience and sufferings of the man Christ Jesus. To this, the expression, “by himself,” hath a principal regard. The Son of God was able “by himself, to purge away sin,” because He is “the brightness of the Father’s glory and the express image of His Person.” For though in that character, He could neither properly obey nor suffer, yet he could invest Himself with a nature capable both of obedience and of suffering, and He could unite this nature so closely with Himself, as that its holy actions and sufferings should be stamped with infinite value, being considered in law as the actions and sufferings of the Son of God. This is the doctrine of the text, and of other passages, such as Acts xx. 28—”The Church of God, which he hath purchased with his own blood.” 1 John i. 7—”The blood of Jesus Christ, his Son, cleanseth us from all sin.”

2. The expression before us implies that there was a complete

transference, by way of imputation, of the whole guilt to be removed from the guilty persons to the Person of the Mediator. Isa. liii. 6—”The Lord hath laid on him the iniquity of us all.” And—

1. That all this guilt was swallowed up, and, as it were, lost for ever in the abundance and boundless worth of His obedience unto death. And, consequently—

2. That there is an effectual application, or transference, made of this abundant merit to the persons of the guilty, issuing in their assured and joyful experience of this cleansing. They say, “having purged our sins.”

Having thus briefly opened the second branch of the subject, I should go on—

III. To consider the Redeemer’s glorious exaltation in consequence of His accomplishing the purchase of redemption. This the text magnificently describes—”He sat down on the right hand of the Majesty on high.” On this we might enlarge, as pointing out—

1. The solemn declaration of the acceptableness of His redeeming work to the Father, acting in this matter as Judge of the work.

2. A further display of the glories of the Person of the Son.

3. A rich communication of real glory and felicity to His human nature. And—

4. The fulness of His power and authority to dispense to sinful men the precious fruits of His purchase.

But having just named these things, I proceed to the

APPLICATION OF THE SUBJECT.—What impressions, my brethren, what feelings, what exercises of soul, are excellent and great enough to correspond to this subject? Let me suppose for a moment you and myself brought under an enlightened sense of the glories contained in this passage, what must be our situation, our sensations, our appearance? On that supposition must not this place become glorious as the courts above? Must not our spirits be inwardly and sweetly burdened, and ready to fail and faint under the overwhelming weight of glory? Must not astonishment—astonishment mingled with humiliation and delight—thrill through our inmost powers? Must not our inward hardness be dissolved? Must not unbelief retire, as confounded? Must not groaning of inexpressible desire to grasp and take fast hold of this infinitely great and infinitely sweet object work within us as though our souls would burst through these earthly tabernacles?

But why is this only a supposition? Why do I not see a celestial lustre now spreading itself over every countenance? Why is not every head as waters and every eye as a fountain of tears? Why do I not hear the throbbing and sighing of souls sick with the love of Christ? Or rather, why do I not give you the example of these things instead of talking of them as things at a distance? Have we little need of Christ? Is there but little glory in Him? Or is there no Spirit to manifest His glory to our souls?

Let this be the first point of the application of this subject, that we humble ourselves, that we loathe and detest ourselves, that we

be ready, as it were, to tear our souls in pieces, because they have so long, and so much, stood out against all the majesty, the condescension, and astonishing love of the Son of God? He hath knocked, but we have refused to open. He hath said, “Behold me, receive me;” but we have been otherwise engaged, otherwise delighted. We have seen His glory and have forgotten it. Perhaps, even now, our hearts provoke Him to His face by being almost weary of hearing of Him; and, what is still worse, we cannot repent of our stupidity.

I hear a cry! What cry? A cry of blood! What blood? The blood of God! And what is its voice? It’s sound hath gone upwards to the heavenly places, addressing Him who sitteth on the Throne thus—”O thou justly-offended Majesty, withdraw Thy wrath, be propitious to miserable sinners!” This cry of Divine blood hath gone forth through the world, and hath sounded in the ears of mankind. And what is its language to them? “O ye miserable sinners, stand still, drop your weapons, be reconciled to God!” But I hear that voice of blood sounding again in the courts above: the Mediator’s blood thus bespeaks the Eternal Sovereign—”Be Thou mine avenger; let those who have despised me be damned; let them be doubly damned; let them be tormented with seven-fold pains!”

Are you listening, my brethren? Do you not hear a living voice?

“But I turn myself to Thee, Jesus of Nazareth, my beloved, my sure friend! Thou living, triumphing Jesus, is it not Thy voice—’Behold, I stand at the door and knock;’ ‘Open to me, for my head is filled with dew, and my locks with the drops of the night?’ but why, my Lord, dost Thou frown, and seem almost to weep, in the midst of Thy glory?” I think I hear this interpretation secretly whispered—”Why should I not frown, why should I not appear in sable, in bloody robes? These three years I, the Son of God, have been held standing at the door of this little sanctuary. How many repulses and insults have I received? Some have in heart spit upon me, and said, Let Him be crucified; others have meanly betrayed and sold My interests for worldly considerations; others have stood by, neutral, or disposed to mock; only a few—a very few—have apprehended that I was coming near. But after all I am not yet gone. Who will now welcome me! If the doors are set wide open I will come in. I will bring My train with Me, a train of heavenly spirits, who shall look on while I, the Angel of the Covenant, do wondrously in the souls of saints and of sinners.”

This discourse must be closed. But, my brethren, before I sit down, let me ask you, are your evidences clear that you have believed in Christ? What would you give for clear evidences of this? Are you ready to feast upon Christ—to feast with Christ? Have you laboured to bring Him with you to this place? God grant you may fairly answer these questions.

Now, to Him that loved us, and washed us from our sins in His blood, be the glory of Supreme Deity and of finished salvation!

A Fatal Holiday.

PROBABLY that huge popular ferment known as Glasgow Fair, never, even in its least eventful years, finishes without some record of lost lives and broken hearts, but this year its calendar of accidents is black indeed. A train load of trippers who left the Isle of Man per steamer at midnight on Sabbath had safely accomplished the journey by sea and land, and were, on Monday morning, July 27th, within a minute of being at the successful close of their excursion when, through some failure of the machinery, or careless management of the driver, the train dashed at full speed against the buffers of the terminus in St. Enoch Station, Glasgow. A sickening crash of railway plant ensued, and in the shock over a dozen passengers were crushed to death and a score or so dangerously injured. At the time we write the tale of death numbers 15 persons. The newspapers are giving vent to the public sorrow and sympathy felt on such an occasion, and we mingle our condolences with theirs. We are constrained, however, to extend our view a little deeper than a mere inquiry into the immediate causes of the accident. We would reverently acknowledge the hand of God in the matter, and consider whether the painful accident of that Monday has not a voice. This train load of excursionists was a company of Sabbath breakers. Their voyage from the Isle of Man at midnight on Sabbath involved a wholesale course of violation of the Lord’s Day. Such abuse of the sacred day as they were guilty of is by the majority of persons not now looked upon as a sin at all, but the mind of the God of Heaven, publicly expressed in His moral law, is to a different effect, and looking fairly at the whole course of His dealings with Sabbath-breaking men and nations from the beginning, we cannot view the Tay Bridge tragedy on December 28, 1879, or the St. Enoch Station horror on July 27th, 1903, as ought else than the wrath of God revealed from Heaven against this special form of unrighteousness. It is well known that the Isle of Man holiday programme is characterised by much dancing and jollity. The contrast between the beginning and the ending of such a holiday is appalling to think of.

The Vatican Bible Society.—The Society of St. Jerome in Rome has issued 130,000 copies of the Gospels and the Acts. It is now issuing an edition of the Gospel according to Matthew, with notes and a map and illustrations, for one halfpenny. Grave doubts have been expressed in some quarters whether the New Testament was really being circulated in accordance with the published numbers, and whether the whole was not a Jesuit trick to juggle the Protestants; but Professor Luzzi says the figures are genuine, though the translations are not perfect, and the notes, as might be expected, are of a Papal tone.