BY THE LATE REV. ARCHIBALD COOK, DAVIOT.
Preached in John Knox’s Free Church, Glasgow, on Friday Evening and Saturday before Communion—6th and 7th April, 1849.
(Taken by a North-country Hearer, and hitherto unpublished.)
“But let a man examine himself, and so let him eat of that bread and drink of that cup.”—I Cor., xi. 28.
THE few moments we have in this world are precious. We may say that our eternity depends upon them. Therefore, our precious time ought not to be spent in vain, for as the tree falleth, so it must lie for ever. If we do not attain to an interest in Christ in this world, we will not attain to it in eternity. We will never repent in eternity of having attained to an interest in Christ in this world. Therefore, “let a man examine himself.” We are accustomed to examine ourselves, to look into the state of our souls in view of the ordinance of the Supper, but it would be profitable for us to be daily employed in the work of self-examination.
We find that the Corinthian Church had fallen into many corruptions, even in the Apostle’s day, and no doubt they were permitted to do so that the Church in all ages might have the benefit of the exhortations addressed to them. We see that they went about the sacred ordinance in a wrong way. The Apostle said to them, and through them to us: “Whosoever shall eat this bread and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself not discerning the Lord’s body.” In discoursing from the words before us, I intend to show—
I.—Some of the difficulties that attend the performance of this duty;
II.—The preciousness of the fruits of self-examination;
III.—How the duty is to be done; and
IV.—The seasons that especially call for the performance of this duty.
I.—I am, in the first place, to show some of the difficulties that attend the performance of this duty.
(1) There is a difficulty in the performance of this duty from the weakness of the soul regarding things spiritual. Man lost all his spiritual strength by the fall; he is strong to depart from God, but weak to return unto Him.
(2) But, again, there is a difficulty in self-examination from the want of spiritual discernment in the soul. Man is by nature blind
to “the things of the Spirit,” and man’s condition and character belong to these things. There is a new creation necessary for self-examination. A natural man cannot discern grace. The Spirit of life and light must be imparted to the soul before a man can know his real condition and character before God.
(3) Further, I observe there is a difficulty in self-examination, because man is away from himself. Man, by nature, does not know he has a soul. A man may pray without a soul, and he may hear a great many sermons without a soul ; yea, he may go to the Lord’s Table, and eat bread and drink wine there without a soul. We read of the prodigal that “he came to himself.” He was away from himself. And we read, also, that the fool’s eyes are in the ends of the earth. But when God draws near to a man in the day of regeneration, He gives him to know that he has a soul, and that it is a sinful soul.
(4) But, more particularly, I observe that there is in us by nature a secret fear to see our true state before God, because we are afraid things are not right in His sight. It is an awful thing, indeed, to look at ourselves in the light of the Word and Spirit of God, and, at the same time, to be ignorant of the grace of God in Christ Jesus. O, my friends, if men were to be judged at last by the appearance they have in this world, they would come off well ; but the Lord will say to many a fine professor in that day, “Depart from me ; I know you not, ye workers of iniquity.”
(5) Further, I observe that there is a secret peace in the soul by nature, and there is a secret love to that peace in the soul. “When the strong man armed keepeth his palace, his goods are in peace.” And there is another word ; “We shall have peace, though we walk in the imagination of our hearts.” There is no profit in that peace in the soul. There can be no salvation for that soul until the Spirit of God breaks its peace ; and if the peace of the soul is not broken in time, sin in that soul will break its peace through eternity. The people of God do not get into His kingdom sleeping.
(6) I observe further, that there is a difficulty in self-examination for want of time. When Adam departed from God, his affections were wholly taken up with the body, and so we, his children, are so much taken up with the body that we have no time to examine how matters stand between God and our souls. Even the Lord’s own people are often to blame in this matter. Remember the word, I pray you, “Having food and raiment, let us therewith be content.”
(7) But I might observe further, that there is not anything that so torments the wicked One as to see a poor sinner reflect how matters stand between God and his soul. The devil does not care how many prayers you say, how many sermons you hear, or how often you sit down at the Table of the Lord, provided you do not reflect upon the state of your soul before God. There is no generosity in the wicked One. One might think that when a poor
sinner had served him faithfully for twenty or thirty years, he might allow a man to reflect peaceably upon the state of his soul before God. But no; even at the eleventh hour he will roar like a lion, if a poor sinner offer to reflect upon this matter.
But I observe that, although there are difficulties in self-examination, it must be done. I observe, in the first place, that there is a necessity for self-examination, because we must die, and there is no saying when; it may be the next moment. O! my friends, it is an awful thing to be ignorant of how matters stand betwixt God and our souls, when we come to die. But when we reflect again that we have to do with One who is no respecter of persons, “it is a fearful thing to fall into the hands of the living God.” It is a fearful thing even for His own people to fall into His hands. And when we think of the character of God, of His infinite purity—His eyes are as a flame of fire—my friends, it is an awful thing to come near the Holy One. “If we would judge ourselves, we should not be judged.” But again, my friends, when we think of the value of the soul, let us remember the words of the Saviour, “What shall it profit a man, though he should gain the whole world, if he lose his soul? Or what shall a man give in exchange for his soul?” Eternity will show the value of the soul. There is none but God can fill the soul. No; the whole universe cannot fill the soul of man. Man was made originally for the glorification and enjoyment of God, and nothing less than God can give rest to his soul. O! think of what the soul is capable of, in the way of enjoyment and in the way of misery. Think upon this, ye secure professors; examine yourselves. The people of God are engaged in the work of self-examination from day to day.
I observe, further, that there is a necessity for self-examination, because it is possible for a man to lose his soul. We read of a deceitful heart and of a deceitful devil. We read also of “ever learning and never able to come to the knowledge of the truth.” It is quite possible, my friends, to lose our souls. There is also a necessity for self-examination, because it is an awful thing to come to a dying-day without grace. Many neglect the well-being of their souls till the midnight cry is heard—”Behold the bridegroom cometh; go ye out to meet him.” They feel their need of oil then, and they may, perhaps, apply to their neighbours for oil. The religion they had will serve them no longer. O! my friends, God will not give a word to anything on a death-bed but a new creation. How precious is it for a soul to get a word from God! How precious is it to get a word from God on a death-bed! It is an awful thing for God to be silent to a man upon a death-bed.
This brings me to speak, in the second place, of the preciousness of the fruits of self-examination, but this I must reserve to another time. But, in the way of
Application.—I observe, in the first place, that we ought to be exercised in this duty of self-examination. The soul is of more value than the body. It is a solemn thing to draw near to God
at His table, and it is a solemn thing to die and appear before His judgment seat. Let the people of God engage in this duty at this time, and see how matters stand between God and your soul. Seek fellowship with God in Christ through faith and repentance. Poor sinners, examine yourselves. A grain of grace is of more value than a million of worlds.
Secondly, it is a precious thing, a broken spirit. It is a fruit of Christ’s death. Christ will not despise a fruitful soul. But oh, a hale heart, a hale heart, a hale heart!
(SUBJECT RESUMED, SATURDAY, 7th April.)
It is a great thing that repentance and forgiveness of sins are revealed in the Word of God. The Lord here opens a door of hope to poor sinners, but those that are strangers to faith and repentance are without hope in the world. Seek faith and repentance from God. God hath exalted His Son Jesus a Prince and a Saviour to give repentance to Israel and remission of sins.
II.—Having in the former discourse from the words of the text mentioned some of the difficulties that attend self-examination, and also some of the reasons that make this duty necessary, I now go on, in the second place, to make some observations on the preciousness of the fruits of self-examination.
(1) I observe, in the first place, that there is preciousness in the fruits of self-examination, because it is an evidence of spiritual life. The dead are unconscious.
(2) Self-examination is precious, because it is a means in the hand of the Spirit of increasing concern in our souls for applied salvation. We thereby discover the need we have of deliverance from the innumerable evils that compass us about, and also the pressing necessity of conformity to God in knowledge, righteousness, and true holiness.
(3) But I observe, further, that self-examination is precious, because the soul will thereby discover the idol that reigns in the soul in the absence of the enjoyment of God. It is from this that self-loathing arises in the soul. Here the soul sees its degradation and wretchedness and folly, guilt and pollution, and this is precious. The soul feels its need of the blood of atonement, and is thereby led to “the fountain opened for sin and for uncleanness.”
(4) Self-examination is also precious, because it humbles the proud heart of the sinner. The sinner comes thereby to feel his own helplessness. The Lord took His people by the hand, when they were as dry bones before Him.
(5) But I observe, further, that when spiritual self-examination comes to the soul, it will feel the need of a new creation. There is a cry in that soul from everything in the universe, “There is no help for thee in me.” Jesus Christ is the fountain of the new
creation. There was a fallen nature ready for us in Adam before we were born; but Jesus Christ had a new nature for His people from eternity.
(6) I observe that self-examination is precious, because it prevents a gracious soul from thinking much of its own duties. The soul, in the light of the Word and the Spirit of God, sees enough sin in the best duty to carry it justly to hell. The soul is still led to the blood of Christ as its only refuge, even in duty.
(7) I observe, further, that self-examination is precious, because it preserves a penitent and broken frame of spirit in the soul. Repentance and pardon are joined together in the economy of grace. “Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage, who retaineth not his anger for ever, because he delighteth in mercy?” “To this man will I look,” saith the High and Lofty One who inhabiteth eternity, “even to him that is poor and of a contrite spirit and that trembleth at my word.” This is the precious fruit of self-examination.
(8) But I observe, further, that self-examination is precious, because it is a means of keeping up short accounts with God. It is said of Ephraim, “The sin of Ephraim is bound up; therefore the sorrows of a travailing woman will come upon him.” A gracious soul will be concerned about the manner in which self-examination is conducted, and this will lead to a keeping of short accounts with God. It is a precious thing to walk with God.
(9) I observe, lastly, that self-examination is precious, because it leads the soul to a dependence on the Mediator. The soul feels its need of an advocate. Christ is the fountain of life to the soul. He says, “Because I live, ye shall live also.”
III.—We come, in the third place, to show how self-examination is to be done.
(1) I observe we ought to examine ourselves in the view of eternity. We are apt to forget eternity. The means of grace in themselves will not keep alive the thought of eternity in our souls. Nothing will do this but what comes from eternity. God is the fountain of eternity. The world comes to occupy its proper place in our souls when eternity is spiritually realised.
(2) But I observe further that there is need of a fear of being deceived in the examination of our state before God. We would need the concern from God to know our real state in His light, and there is a necessity of being anointed by the Spirit of God that this concern may grow in our souls. Here the creature would need to retire into a corner, that he may go about the duty of self-examination in a composed way.
(3) And here, I observe, that conscience must do its work in connection with prayer, that God, by His Spirit and Word, would open up the depths of the soul to the creature. The Word is the standard of self-examination.
IV.—We come now, in the fourth place, to show the seasons, when it is specially required at our hands.
(1) I observe there is need of self-examination when the Lord is speaking to us in the dispensations of His providence, either by affliction in the family, or by afflicting ourselves in our own person. We would need to examine into the cause of these dispensations. We will thereby, if suitably exercised, under the mighty hand of God get the sanctified use of these dispensations of God toward us.
(2) But I observe further, that when the soul is allowed to fall into sin, there must be something wrong between the soul and God, and this is a season for self-examination. It is a dangerous thing to disregard Divine dispensations, either in providence or in grace.
(3) I observe also that, when a light spirit takes hold of the soul, there is evidently something wrong between the soul and God. Here the soul ought to examine into its state before God, and humble itself and seek a right spirit before Him.
(4) But again I observe here that, when a secret lust is let loose upon the soul, there is need of taking alarm. The Lord hath a controversy with that soul. There may be some among you that know nothing of such a thing as this; but “the lame take the prey.”
(5) I observe further that there is occasion for self-examination, when the Lord withdraws from the soul. “I will go and return unto my place till they acknowledge their iniquity; in their affliction they shall seek me early.”
(6) There is occasion for self-examination, when the Lord withdraws from His table, but I cannot dwell on this point at present.
The saints are called to live upon God through means of the promise. What is the reason of their not being able to do this at all times? Let this night be spent between yourself and God. Amen.
We expect in next number to have notes of two other sermons by Mr. Cook, preached on the same Communion occasion.
France and a Weekly Day of Rest.—A Reuter’s telegram of 10th July, announces that the French Chamber finally adopted, by 575 votes to one, the law providing for a weekly day of rest, which had come back from the Senate. This is not the first time France has given emphatic testimony to the felt need of a day of rest. During the Reign of Reason the experiment of abolishing a weekly day of rest ended in failure. One may be allowed to cherish the hope that this polished but fickle nation may not only know that she requires one day in seven for rest, but that this day is to be consecrated to the service of the Most High God.
The late Hugh M’Donald, of Dunfield, New South Wales.
WE have much pleasure in inserting the following very interesting sketch of the late Mr. Hugh M’Donald, Dunfield, New South Wales, which we have received from our esteemed friend, the Rev. Walter Scott, Brushgrove :—
Hugh M’Donald passed away, after a brief illness, early on the Sabbath morning of 12th March, 1905, at the venerable age of eighty-two. He was a worthy representative of a generation in Australia, now almost extinct. He hailed from the West Highlands of Scotland, and was one of the early settlers, or pioneers, of the new country. But, along with this, the sterling piety which he exemplified, marked him as one of a different race from the younger, or native, Australian. He was a man upright in his generation ; “one that feared God, and eschewed evil.”
Mr. M’Donald was born at Swordle, near Kilchoan, Ardnamurchan, in the year 1823. It was the time of the “evictions.” He was only a lad of about fifteen when his widowed mother, with her two sons, Hugh and John, like so many others in the Western Islands at that time, left their native shores, never to return. Their departure is still remembered by a few of the then rising generation who yet survive in the district. They sailed in the emigrant ship “Brilliant,” and, after a lengthened voyage of several months, and many exciting experiences, they landed safely in Sydney, N.S.W. Notwithstanding his youth when leaving Scotland, Mr. M’Donald retained, to the last, vivid impressions of the scenes and companions left behind. The local Gaelic names were familiar to him at four-score years. In particular, he never forgot the old school near Swordle, and the occasional preachings there of the Rev. Alexander M’Intyre, of Strontian—latterly of Geelong, and Clarence River, Australia. Mr. M’Intyre was the first who afterwards ministered in the historic floating church of the Disruption time. A site for the Strontian Free Church having been refused, the novel idea was suggested. Accordingly, an iron church, built on the Clyde, seated for 750, was duly towed to the district, and moored in Loch Sunart, access from either side of the loch being by boats. No such device has yet been necessary in Australia. In course of time, Mr. M’Intyre followed his countrymen to the “Sunny South” of the Pacific. During his visits to the northern river mentioned, where numbers of the Scotch people had settled, Mr. M’Donald took his turn in conveying the eminent preacher to the places of service. For many years there were no roads for vehicles, and the pulling-boat was the only means of travelling. Such assistance, for many miles at a stretch, was cheerfully rendered. Often like a lion in the pulpit, Mr. M’Intyre was yet gentle as a lamb in private intercourse. These Australian Highlanders flocked to “Mr. Alexander’s” preaching from far and near.
Besides such contact with faithful preaching, Mr. M’Donald, who had been deprived of his father in childhood, had the rare advantage of a godly mother. The memory of Ann Cameron—her maiden name—as a singularly devout Christian, is still fragrant wherever she was known. Her influence and example, during so many years, were quietly moulding his character. These were especially beneficial to him under the hardships and privations which fell to him as so early called to face the world. If he had to bear the yoke in his youth, it was also given him from a child to know the Scriptures.
Strangers in a strange land, the young family made their way, on arrival, to the Hunter River, an opening agricultural district to the north of Sydney. Later on, Mr. M’Donald, with his mother, went further north to the Clarence River. There he settled on the land, taking up a selection on the Upper Clarence. More distant from Sydney, everything was there in the rough, primitive state. Indeed, all was dense scrub, or forest. There was no cleared ground or cultivation anywhere near. Such was the lot of the first settlers. That they laboured, needs no saying, yet the transformation effected, after years of patient, laborious toil, with the minimum of comfort, makes it difficult for those who have since entered into their labours to appreciate or realise the struggles of the “early days,” as they are termed. In these parts, such experiences are now in the past. The subject of this sketch, however, even beyond many in this respect, can truly be said to have borne the burden and heat of the day. And when at length the home was prepared, in the fields of maize and sugar-cane on either side, and green pasture lands stretching far behind, nowhere out of Scotland could a truer hospitality have been found than at Dunfield, his well-known residence for so many years on the river bank. It was equally available for the catechising or cottage service.
Two events which marked Mr. M’Donald’s career before he left the Hunter River, may here be noticed. It was while sojourning there, about 1847, that he found his wife, Ann Macfarlane. In her he was blessed with a true helpmate. She predeceased him by about thirty years, leaving him surrounded, however, by eleven children—all of whom, with one exception, still survive. The other event was the spiritual change which then came over him, dating a little prior to 1850. He had long been in soul trouble. He had been attending the ministrations of the Rev. William M’Intyre, of Maitland, afterwards of Sydney; and it was in connection with one of his sermons being blessed to him that he found peace. This was his own testimony to an intimate associate. His life from that time reflected the change. When, soon after, he left the Hunter River for the Clarence, it was as one whose heart the Lord had touched. He had many vicissitudes to come through; but the profession then made was consistently maintained to the very last. That he was a fearer of God, could not be hid.
He hungered for the Word. Moreover, he knew the voice of the Good Shepherd. Few had a keener discernment of any deviation from the truth, however veiled. He himself was scrupulous to walk in an even path in the matter of Church fellowship. He adhered to the Free Church testimony. He made conscience of frequenting the means of grace in connection with it, so far as available; but he would not meddle with those who were given to change. He was an example in his observance of the Sabbath, and trained his family to keep it holy. Although so hospitably disposed, he drew the line at Sabbath visiting—a prevailing practice with the majority—so that it became generally understood that to him it was the Lord’s day. The Psalms and Shorter Catechism were the study of the children. One drawback here may be mentioned; his insistence on conducting family worship always in Gaelic—a language which the younger portion of the family had never been taught to understand. Others have acted similarly, but with evident disadvantage to their children. When there was no regular public service, he was in his element in retirement, with his Bible, and other sacred reading, whether in Gaelic or English. Thomas Boston was a favourite with him; Halyburton also. The elder Dr. Thomas M’Crie’s writings he esteemed very highly. He had great mental vigour, and such a thirst for spiritual knowledge, that, with all his industriousness otherwise, he read largely of the Works of the Puritans, and Reformation Divines. This proved most helpful to him in the comparative dearth of “the means,” such as he could countenance. He was latterly afflicted with a certain deafness, by which he frequently lost much of the sermon, in which case it would afford him pleasure to be able to add, as he often did, that he had heard all the prayers. Yet he greatly “desired the sincere milk of the Word;” and, what he missed of the preaching, he sought to have supplied in reading. When he lighted on anything savoury to the soul, he so feasted on it as to be lost to all around him. This continued till within about a month of his end, notwithstanding that for long he had the use only of one eye. When opportunity occurred, he loved to propose a text, or portion of Scripture, on which he had been ruminating, for mutual consideration. But, at the last, there were few like-minded with whom he could thus converse. He sadly lamented the desolations, as well as his own felt deadness. “Woe is me! for I am as when they have gathered the summer fruits, as the grape gleanings of the vintage: there is no cluster to eat: my soul desired the first ripe fruit. The good man is perished out of the earth.”—Micah vii. 1, 2.
Mr. M’Donald was cautious and deliberative in his manner, yet he was not one to hide his light under a bushel. He was not backward to question even comparative strangers as to their faith, or religious sentiments. Even the Indians who would be working for him he would question in this way. Such was the direction of his mind; and his superior intelligence, and much reading
enabled him to speak to advantage. He liked especially to know one’s attitude to the Bible, in these days of infidelity. When, at any time, the response coincided with his own convictions, the glow which lit up his face shewed it. To the coloured races he was uniformly kind, and he was loved by many among them.
One of the old school, Mr. M’Donald not only appreciated the genius and principles of the Reformation Church, but was able to give a reason of his hope when necessary. He stood aloof from the defections in doctrine and worship of the Union Presbyterian Church, deploring their looseness, as he termed it. The expulsion of the more faithful brethren, in 1884, from the Synod of Eastern Australia (Free Presbyterians) likewise grieved him, in common with all the truest friends of the cause. At that date he, with the greater part of the local congregation, ceased to attend public worship, owing to the minister siding with the prevailing party. For years there was only an occasional service by a visiting minister which he could countenance. It was not until 1896, soon after the induction of the writer as pastor of the Brushgrove-Grafton charge, that he was able to resume regular church attendance. From that time, as formerly, he continued a steadfast attender and communicant. He was elected to the eldership, but his advanced years precluded him from acting. He proved a strength to the cause in many ways, and his tall, venerable figure is sadly missed. He was a lover of Zion. Her low condition lay much on his heart. He mourned the defection of so many of his countrymen to the Union, and the lapsing of many more from all church attendance. He felt deeply the division occasioned in 1884, and its disastrous consequences. Yet he was not in favour of moving from the constitutional position, and deprecated any union except in the truth; “The Lord doth build up Jerusalem: he gathereth together the outcasts of Israel.”—Ps. cxlvii. 2. He followed the events in connection with the Home Churches, and was specially interested in the Free Presbyterian Church in Scotland, in her rise and subsequent progress. He appreciated the Free Presbyterian Magazine from home, and its Gaelic sermon.
Mr. M’Donald had a lifetime of almost unbroken health. He was the more sensitive, therefore, at the last, to the change, which indicated that the night was at hand. He could recognise that the pins of the tabernacle were being loosened. He often testified to the warnings which such symptoms meant to him. His great concern was to have a sense of preparation in view of a near eternity. His last illness was short. He was deeply affected when he ascertained that death was considered near. “O, do you think that I am prepared?” he asked, adding, “Pray for me, that I may be prepared. I have been a great sinner.” He was told that Christ is a great Saviour. “Yes,” he replied; “He is a great Saviour to His own people.” He was reminded that he was a great Saviour for sinners, and the chief of sinners; that it was to the sinner He said: “Look unto me, and be ye saved”; and “Him that cometh
unto me, I will in no wise cast out.” He wept, and remained silent. He was asked: “All your hope is in Christ’s death, is it not?” He answered at once, “Where else could it be?” The text was quoted: “The Lord is well pleased with them that fear him, and those that hope in his mercy.” He was asked if he remembered how Thomas was made to exclaim, “My Lord and my God,” and the Saviour’s response to him: “Thomas, because thou hast seen me thou hast believed—” he interposed to finish the verse thus: “Blessed are they that saw me not, and yet have believed.” (He was wont to translate from the Gaelic when quoting in English.) Other Scriptures were referred to. When he was directed to what David said, “The Lord is my Shepherd,” he remarked, “That’s in the 23rd,” and he himself continued the quotation from verse 4: “Yea, though I walk through the valley of the shadow of death, I will fear no evil.” He was overcome, and paused there. On John xiv. 18, being then quoted, he repeated it thus: “I will not leave you orphans.” At this point he said: “I have a literal knowledge of the Scriptures; but what will that avail without anything else?” “But they are precious to you,” it was replied. He admitted that he got comfort from them. On being then asked: “You would not be without them, would you?” he exclaimed, solemnly: “Ah! it would be very dark without them.” Later on he expressed a longing for release from the body. It was his last day on earth. Referring to his suffering, he remarked: “God has not dealt out to me a drop more than I deserved. I needed it all. I have been a great sinner.” The word was repeated to him—”Whom the Lord loveth, he chasteneth.” Having fallen asleep, he passed quietly away early on Sabbath morning. “And I heard a voice from heaven saying unto me, Write, 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.
W. S.
P.S.—It will be of special interest to some to know that, on his deathbed, Mr. M’Donald was visited by Mr. John Macleod, of Glasgow, who lately died at Dunedin, but who was then still on the Clarence River. After their interview, Mr. M’Donald remarked to the writer that he believed there was some good thing in that young man. It is a solemn thought that both are now in eternity—the young as well as the old. Before his own death, Mr. Macleod desired the present writer, by letter, to send an account of Mr. M’Donald to the F. P. Magazine. To do this the writer has had himself to be brought from death’s door. “Thy way is in the sea, and Thy path in the great waters.”