THE Half-yearly Meeting of the Free Presbyterian Synod was held in St. Jude’s Hall, Glasgow, on Tuesday, the 13th day of November. The Moderator (Rev. D. Beaton, Wick) preached, at 12 noon, from Jeremiah iii. 14, 15, and thereafter constituted the Synod with prayer. The roll was then made up and called, and there were present:—From the Western Presbytery—Revs. Alexander Macrae, Portree, and Donald Graham, Shieldaig, ministers; with Mr. John Macdonald, Gairloch, elder. From the Southern Presbytery—Revs. Neil Cameron, St. Jude’s, and James S. Sinclair, John Knox’s, ministers; with Messrs. Donald Kelly, St. Jude’s, and Benjamin Dawson, Kames, elders. From the Northern Presbytery—Revs. John R. Mackay, Inverness, Donald Beaton, Wick, and Ewen Macqueen, Bonar, ministers.
The Clerk (Rev. J. S. Sinclair) stated that he had a letter from the Rev. John Robertson, expressing regret for absence from the meeting of Synod owing to indisposition. The Moderator expressed the hope of the court that Mr. Robertson would soon be restored to health. Mr. Angus Fraser was appointed officer of court. The minutes of last Synod were read and approved of.
At this stage, the Moderator stated that his term of office had expired, thanked the Synod for the kindness he had received during the time he had held the chair, and intimated that it now lay with the Synod to appoint his successor. Thereupon the Rev. Neil Cameron moved, and the Rev. John R. Mackay seconded, that the Rev. Ewen Macqueen, Bonar, be appointed Moderator. This was cordially agreed to. Mr. Macqueen accepted office, thanked the Synod for the honour conferred upon him, and expressed the hope of divine help in the discharge of his important duties. It was thereafter moved, seconded, and agreed to, that all the members of Synod meet as a Committee on Bills and Overtures at 4.30 p.m. The court adjourned to meet again (God willing) at 6.30 p.m.
The meeting was closed with praise and prayer.
Second Sederunt.—The Synod resumed again at 6.30 p.m., according to terms of adjournment, and was constituted by the Moderator (Rev. Ewen Macqueen) with devotional exercises. The sederunt was almost the same as at the former diet, with the addition of Messrs. Duncan Crawford, Oban, and John Auld, John Knox’s, elders. The minutes of the previous meeting were read and approved of. Rev. John R. Mackay moved, and Rev. Neil Cameron seconded, that the retiring Moderator (Rev. D. Beaton) be asked to publish his sermon in the Magazine. This was agreed to.
The Clerk delivered the Report of the Committee on Bills and Overtures as to order of business, which was approved of.
The first subject, according to order of above Report, was “Remits from Presbyteries.” The first remit read was from the Southern Presbytery, as follows:—”The Presbytery petition the Synod to take into serious consideration the necessities of the Canadian Mission field, and to send out to it, as soon as they conveniently can, an ordained missionary.” The Synod decided to defer the consideration of the subject of this remit until after the deputy to Canada gave in his report. There were two remits from the Western Presbytery requesting the Synod (1) “to approve of the appointment of Donald Ross as missionary of Solas and Lochmaddy, and to fix his salary; and (2) to approve of the appointment of Donald Murray, Tolsta, as missionary of Flashadder, and to fix his salary.” Rev. A. Macrae supported the remits, and moved that the Synod approve of the appointments; the quarterly salary of Mr. Donald Murray to be £7 10s., and his travelling expenses to be paid by the congregation; and the annual salary of Mr. Donald Ross to be £10. Rev. Neil Cameron seconded, and the motions were unanimously agreed to.
Rev. J. R. Mackay, in the absence of the Treasurer (Mr. Clunas), presented the half-yearly financial statement. He said that the Sustentation Fund and the Jewish and Foreign Mission Fund were in a healthy condition, but that some effort should be put forth to increase the resources of the Organisation Fund. Rev. Neil Cameron explained briefly the transference of £30 from the Foreign Mission Fund to the Organisation, which had been made the occasion of an unjust and uncalled for attack in the press, and showed that it was purely a temporary arrangement to meet a necessity, and quite proper in the circumstances. He stated that, at a meeting of the Finance Committee last July, it was resolved to refund £20 this year—and that had been done, according to report—and the other £30 next year. This would show how baseless were the insinuations referred to.
The Rev. Ewen Macqueen, Moderator, now demitted the chair, which was taken by the Rev. D. Beaton, and delivered his Report as the Church’s deputy last summer to the Canadian Mission. The Report is published elsewhere, and will be read with much interest. Rev. John R. Mackay moved that the Synod thank Mr. Macqueen for his intensely interesting address on his visit to Canada, and also recognise with gratitude the services rendered by Mr. Samuel Fraser, who accompanied him. Mr. Mackay remarked that they all felt as much interest in the various parts of the Canadian Mission as they did in their several congregations at home. Rev. Neil Cameron seconded the motion. Rev. A. Macrae stated that he had just received a letter from Mr. George Forrest, Brucefield, in which he expressed the hope that some had derived eternal benefit from the deputy’s recent labours in Canada. Mr. Macrae also remarked that there was no wavering among our people in Canada in their attachment to the Church’s position and testimony. The motion was heartily agreed to.
Mr. Macqueen now presented the following Petition from the Canadian Mission, which he supported with some remarks:—
“TO THE VENERABLE THE SYNOD OF THE FREE PRESBYTERIAN CHURCH OF SCOTLAND, AT GLASGOW CONSTITUTED.
“We, the undersigned members of the Session of the Ontario Mission of the Free Presbyterian Church of Scotland, humbly pray you to send us, at your earliest convenience, an ordained Missionary, who would be qualified to dispense ordinances and to marry; or that we should be allowed to go on with a Call to one of the Ministers.
“It is to be feared that, unless something approaching constant service can be obtained, the Free Presbyterian Church in Ontario will eventually die out, as death has already removed many of our people, and many more of them have reached an age that leaves little hope of their remaining very long with us. And at the same time there are so many inducements to entice our young people to go to other churches, that, without a stated ministry, it seems impossible to keep them from leaving the Free Presbyterian Church. On the other hand, there is generally so good attendance at the services when your deputy is with us, and such interest apparent at such a time, as to make us confident that, with constant supply of the ordinary means of grace, a goodly number would cast in their lot with us in maintaining a scriptural form of worship according to the standards of the Free Presbyterian Church. And if the proposed union of the large churches shall take place (which is not altogether unlikely), the Free Presbyterian Church in Ontario might become a centre which lovers of truth and pure worship may yet rally around.
“Our present condition is an urgent reason for asking for an ordained Missionary or a settled Minister, as none of the stations have more than three Sabbath Services in a year. And this can only be obtained by considerable loss of time and hard labour on the part of the Minister, and extra expense on our part.
“Without enlarging further on the needs of the Mission, and the circumstances in which we are placed—circumstances and needs with which many of you are as well acquainted as we are ourselves—we simply close this Petition with pledging ourselves to pay the Missionary a yearly stipend of One hundred and forty pounds (£140), payable half-yearly in advance, and also Ten pounds (£10) for his passage out. And your humble Petitioners shall ever pray.
Ewen Macqueen, Moderator.
| GEORGE FORREST, | ARCHIBALD M’LEISH, | Members of Session.” |
| :————– | :—————– | :—————– |
| DAVID M’KENZIE, | WM. MENZIES, | |
| DANIEL CLARK, | JOHN MORRISON, | |
| HUGH SCOTT, | WILLIAM MATHESON, | |
Rev. J. R. Mackay moved that the Canadian Mission be sanctioned as a regular charge, so as to have power to call a minister if they chose to do so. The motion was seconded by the Rev. A. Macrae, and agreed to. Rev. Neil Cameron supported the remit from the Southern Presbytery to the effect that meantime steps be taken to send out an ordained missionary, and after some deliberation, it was unanimously decided that a Committee be appointed to correspond with the Canadian Mission, with full powers to take any steps that might be requested in connection with the calling of a minister or sending out a missionary; the Committee to consist of Revs. Neil Cameron, J. R. Mackay, A. Macrae, and Ewen Macqueen, former deputies; and Messrs. Neil Mackinnon, Duncan Crawford, and Angus Clunas, elders; with the Rev. J. R. Mackay, convenor. Mr. Mackay called attention to the fact that there were Free Presbyterians in Manitoba, and said that it was desirable they should be brought into direct relation with the Church, so that their interests might be looked after, along with those of the Ontario Mission. He hoped that some of them who should see this report in the Magazine would communicate with the Clerk on the subject.
The next topic was the Foreign Mission. Rev. Neil Cameron said that he desired formally to report that he had received sums amounting to £9 odds during the last twelve months or so, which he had forwarded to the Treasurer. Some of these sums were for translating the Psalms into metre in the Kaffir language, others for Bibles, and others for the general support of the Mission. Rev. J. R. Mackay stated that £3 3s. had been sent to Mr. Radasi to finish his house. He also referred to items of interest in Mr. Radasi’s letters, one of which appears in this issue, and, among other things, said that Chief Ngege’s son was now staying with Mr. Radasi.
Under the head of “Competent Business,” some arrangements in connection with home missionaries were discussed and settled. It was agreed on the motion of the Rev. Neil Cameron that the congregations under the Rev. E. Macqueen get a missionary to assist in supply at the usual salary.
The appointment of theological examiners was next taken up, and on the motion of the Rev. J. R. Mackay, the Revs. Neil Cameron and J. S. Sinclair were appointed to examine the divinity students, about midsummer, in Church History and New Testament Exegesis respectively.
The Clerk brought before the Synod the desirability of sending to Parliament a resolution in favour of the abolition of the Indo-Chinese Opium Traffic. It was unanimously agreed that Mr. Cameron and he act as a Committee in drawing up a resolution and forwarding it to the Prime Minister and others.
Rev. D. Beaton gave notice of a motion to the effect that the Synod meet only once a year instead of twice, as at present.
The Court adjourned, to meet again (God willing) on the Tuesday after the first Sabbath of July, 1907.
The meeting was closed with praise and prayer.
Notes of a Sermon.
PREACHED BY THE REV. DONALD BEATON, WICK, As Retiring Moderator of Synod, in St. Jude’s Hall, Glasgow, on the 13th November, 1906.
“Turn, O backsliding children, saith the Lord, for I am married unto you; and I will take you one of a city, and two of a family, and I will bring you to Zion: And I will give you pastors according to mine heart which shall feed you with knowledge and understanding.”—Jeremiah iii. 14-15.
FOR the better understanding of the remarkable prophecies and warnings we have recorded in this book, it is necessary that we should recall the fact that the twelve tribes of Israel were now divided into two kingdoms. When Rehoboam, the son of Solomon, ascended the throne, Jeroboam, the son of Nebat, led the ten tribes in revolt against the house of Judah and from that day onwards the ten tribes were usually referred to as Israel or Ephraim. But Jeroboam not only led the revolt of the ten tribes and became King of Israel, but he set up idolatrous worship lest when the ten tribes went up to Jerusalem to worship that they would be influenced by their brethren to join with them. It was a subtle and cunning device, but it did its work admirably as far as Jeroboam’s wish was concerned; but the verdict of the Holy Spirit on Jeroboam’s conduct is that he made Israel to sin, and her idolatry became so great that the Lord gave her a bill of divorce-ment. This was intended to teach a solemn lesson to Judah, but she, while outwardly professing to be true to the worship of the God of Israel, was playing the part of a traitress, and the searcher of hearts told the prophet that even the “backsliding Israel hath justified herself more than treacherous Judah.” Her treachery lay in this that she appeared in the guise of a friend, but acted as an enemy, for she had not turned with her whole heart, but feignedly to the Lord. But great though Israel’s sin had been, that of Judah was greater still, because she was playing a hypocritical part, and to provoke Judah to godly jealousy the Lord addresses Israel, inviting them to come back to Him—”Return thou backsliding Israel, saith the Lord,” and He graciously promises that He will not cause His anger to fall upon them, because He is merciful and does not keep His anger for ever. But if He on His side was to show mercy, He required of them an acknowledgment of their iniquity. Then He gives Israel another invitation accompanying it by gracious promises, “Return, O backsliding children, saith the Lord, for I am married unto you; and I will take you one of a city, and two of a family, and I will bring you to Zion: and I will give you pastors according to mine heart, which shall feed you with knowledge and understanding.”
In directing attention to those gracious words let us consider:—
I.—The invitation to backsliding Israel;
II.—The reason the Lord assigns for giving this invitation;
III.—The promise accompanying the invitation.
I.—The invitation to backsliding Israel—”Return, O back-sliding children.”
It is an invitation to a backsliding people—to a people who had enjoyed great favours, and who had now turned their backs upon the God of Israel. The sin of backsliding is a sin of peculiar danger and subtlety. It begins in the heart though it afterwards shows itself in outward actions. The peculiar form in which it manifested itself in Israel was in idolatry. And were it not true that Scripture testifies that the heart is deceitful above all things, and desperately wicked, and that experience confirms this declaration, it would seem a thing almost incredible that a people who had been recipients of such wonderful favours should ever allow themselves to go to such excess in idolatry as Israel did. The sin of the children of Israel in setting up the golden calf tells that, notwithstanding the feelings of awe with which they had heard the thunderings of Sinai, they were prone to idolatry. And the people that sang so loudly the praises of Jehovah by the shores of the Red Sea, were now saying to the golden calf, “These be thy gods, O Israel, which brought thee up out of the land of Egypt.” And even Aaron when he saw it built an altar. The sin of Israel in this matter is written with a pen of iron that coming generations might never forget the awful danger of this sin. The Lord had told them that no strange god was to be among them, neither were they to worship any strange god, but their wayward hearts showed continual propensity to idolatry until at last the longsuffering of the Lord had reached a limit beyond which He would not allow them to go without severe chastisement. He gave them unto their own heart’s lust and they walked in their own counsels. And as they wandered far from Him, He chides them in words of infinite tenderness, “Oh that my people had hearkened unto me, and Israel had walked in my ways! I should soon have subdued their enemies, and turned my hand against their adversaries.” Israel, now in the hour of their need, had forgotten that the Lord had been their Rock, and they went to Assyria and Egypt for help and looked to idols that were the work of men’s hands. The sin of backsliding may be almost imperceptible in its beginnings, but gradually the deadening of the affections, the cooling of the zeal that burned so vehemently to begin with, the listless indifference in which spiritual exercises are engaged, may tell all too plainly that the deadly canker has begun its work in the soul. The first wrong step may appear a very trifling matter, but if it is the first of a series that ends in the worship of the golden calf or the painful experience of Christian in the Castle of Giant Despair, then it is a matter of tremendous import to the believer. One might argue at great length and with uncommon skill about the dangerous step taken by Christian, but the good man at first might tell you that there was no use of making too much of the matter. But if you saw him in the Castle of Giant Despair, it would need no argument to convince him then how dangerous was the step that was the first in a series that led him further and further from the King’s highway. The heinousness of this sin is seen in the heartfelt confession of sin that follows when true repentance is given to the backslider.
It is to be further observed that the Lord addresses Israel as His children—backsliding children—but still children. The covenant relationship in which they stood to Him gave them a right to this honourable relationship. And the ingratitude of children—the children which He brought up and nourished, but who rebelled against Him is charged against them. He appeals to heaven and earth against them. “Hear, O heavens, and give ear, O earth, for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me.” It is to these that He appeals and to whom He addresses the gracious invitation, “Return.”
To the penitent sinner it is a precious invitation and the gracious words that accompany it are words that are fitted to encourage. But what is really meant by returning to the Lord? It is a turning in which there is acknowledgment of sin and confession of iniquity. It is such a returning as a repentant sinner shows when under a “true sense of his sin and apprehension of the mercy of God in Christ, doth with grief and hatred of his sin turn from it unto God with full purpose of, and endeavour after new obedience.” It is to be carefully observed that our Shorter Catechism speaks of a true sense of sin—such a sense of sin as the psalmist had when he said:—”Against Thee, Thee only have I sinned and done this evil in Thy sight.” The psalmist’s sin may have caused a great deal of injury to his fellowmen, but when it is brought home to him it is to God he goes as the Being against whom he has sinned. But his confession does not end here, for he acknowledges his transgressions saying, “My sin is ever before me.” It was no general vague sense of sin that made him make the confession, for his words reveal how conscious he was of the particular sin—”my sin is ever before me.” And the psalmist’s sense of sin is further revealed by his willingness to submit to the sentence of the God against whom he has sinned—”That thou mayest be justified when thou speakest, and be clear when thou judgest.” But accompanying such a sense of sin in repentance unto life, there is an apprehension of the mercy of God in Christ Jesus. Not in the meaningless sense in which the world speaks of God being merciful, but God revealed by the Holy Spirit as a sin-forgiving God. The remarkable definition given by the Westminster Divines, so rich in its experience and careful statement of Scripture truth, is worthy of our most serious attention, but time forbids us to dwell longer on the exposition of its several statements. When Israel’s day of repentance came the Lord Himself, who promised to heal their backsliding and love them freely, fulfilled His gracious promise, and the language of Israel then was, “Asshur shall not save us; we will not ride upon horses; neither will we say any more to the work of our hands ye are our gods, for in Thee the fatherless findeth mercy.” Assyria (Asshur) and the help of horses from Egypt and the idols to which they had looked in the day of their calamity all had failed, and now they see how unbelieving they had been. Many a strange wandering the backslider may have, but it is a beautiful sight to see him returning weeping, and out of a heart that has felt keenly the sin that has been committed, making this wonderful confession—”In Thee the fatherless findeth mercy.” For the condition of a child of God that has backslidden may well make him feel that he is fatherless. But in this invitation He reminds Israel of a covenant transaction, and this now brings us to the second point.
II.—The reason assigned for the invitation—”for I am married to you.” The closest relationship that exists among men on earth—the relationship of marriage—is often referred to in the Old and New Testament Scripture as the relationship which exists between the Lord and His people. Under the figure of the marriage covenant Israel is spoken of as married to the Lord, and her unfaithfulness to Him is compared to adultery—spiritual whoredom. This covenant which the Lord made with Israel in infinite condescension implies as an essential element in its true fulfilment, love to the Lord who entered into this relationship in His great mercy. And true love to God implies love to His commandments, but Israel acted a feigned part, and while she many a time professed much love, yet her heart went after her lovers. How often she went to Assyria and Egypt and the heathen nations from which she was too ready to learn their ways, and worship their gods! Those who are married to the Lord should never forget that it is required of them that they love the Lord. But this covenant relationship requires for its true fulfilment not only love, but obedience. The Lord is the head of His church, and the members of that church owe Him implicit obedience—an obedience that makes for the highest interests and eternal well-being of the individual. It is the new obedience of which the Shorter Catechism speaks, and is one of the signs of repentance unto life. It shows itself in an inward purpose of heart, accompanied by an outward endeavour; and this new obedience will seek conformity to His holy will as revealed in the Word of God, and the more this is realised the more submissive the believer will be.
It is further implied in the relationship in which the Lord stood to Israel, that she would be faithful to Him. But this is the testimony of the Lord concerning her:—”Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel.” Israel’s infidelity to her God became at last so outrageous that He gave her a bill of divorce, and she became then the prey of the heathen nations, after whose gods she lusted. When she saw idols of wood and stone, she bowed down to them and served them, and forgot the Lord God who was her husband. And in Israel’s spiritual whoredoms and treachery we have a picture of the human heart. How powerful are the influences alluring us to the worship of our idols, and how treacherous are our hearts! And though every believer knows, in a more or less degree, that fidelity is required of him, how often has he to lament that his idolatries are the cause of his dispeace, and that the Lord has justly been displeased with him.
It remains now for us to consider:—
III.—The gracious promises accompanying the invitation—”I will take you one of a city, and two of a family, and bring you to Zion; and I will give you pastors according to mine heart, which shall feed you with knowledge and understanding.”
Israel’s sin was exceedingly great, but the Lord’s mercy was abundantly sufficient to cover their transgressions when they returned to Him. They had been scattered as a punishment for their idolatries, but now He promises them that though there be but one of them in a city He will bring them back from the land of captivity; and with weeping and supplications will they come, showing the genuineness of their repentance. Their case may have appeared hopeless, but when the Spirit of the God of Israel began to work in the hearts of the captives it moved them to tears, and they returned to Him with supplications, saying: “Behold, we come unto Thee; for Thou art the Lord our God.” And the Lord was to bring them to Zion—the Zion which they loved so well; for in the land of captivity, where they hung their harps upon the willow trees, they gave expression to the feelings of their hearts: “If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy.” They went away from Zion and the worship of the God of Israel, but they were brought weeping as they came; and how pleasant would the tabernacles of His grace be to the people that came back from captivity to Zion, the city of their holy solemnities. There is nothing impossible with the Lord when He begins to work. His Holy Spirit is omnipotent, and He can change our idolatrous hearts and make us fear the Lord God, and to weep for our sins in departing from Him. But the Lord is not only to bring Israel back; He is to provide pastors after His heart to teach them knowledge and understanding. Their teachers formerly had been treacherous; and between lying prophets and priests who were chief in the trespass, it would have been a miracle if the people had not been led astray. It may suit some to say that if a church has sound principles that is the main thing; but there is no use hiding from ourselves that one of the greatest curses God sends upon a church is to give treacherous persons for her teachers, as, on the other hand, one of His greatest blessings is to send pastors after His heart who shall feed the people with knowledge and understanding. Who can tell what an inestimable blessing Christ has conferred upon a congregation when He gives a pastor after His own heart—one jealous for the honour and glory of the God of Israel; one who will sanctify the Lord God in his own heart, and before the people to whom he ministers. Happy, indeed, are those his servants who hear from his lips the words of wisdom that will build up the saints and edify the Church of God. To such as these, who are in the secret presence of the Most High, they will bear the impress of the responsibility they feel as they plead with their fellowmen to be reconciled to God through Christ. Others may allow themselves to trifle with matters that affect the eternal destinies of their fellow-sinners, but they lay to heart the words of the apostle, “Moreover, it is required in stewards that a man be found faithful.” These pastors after God’s heart were to feed the captives, who had returned, with knowledge and understanding. And the beginning of all true knowledge is the fear of the Lord. And however useful human knowledge may be in its own sphere, the true pastor after God’s heart will be desirous, above all things, that his people be taught the fear of the Lord, which is the beginning of heavenly knowledge. And he will further teach them that to depart from evil is understanding. These instructions, accompanied by the Holy Spirit, will make them that will not be unfruitful. Thrice happy are the people to whom God has given pastors after His heart, who are feeding them with knowledge and understanding. It is such a provision as this that will make His saints shout aloud for joy.