THERE has recently been published by the Protestant Truth Society, Cranley House, 31 Cannon Street, London, E.C.4, a book entitled:—”Rome’s Fight for the British Throne,” by Albert Close, which should be on the bookshelf of every English-speaking home in the British Empire. Indeed, as a revelation of the diabolical methods of intrigues, machinations, and plots pursued by the Pope and his Jesuitic agents in this and other nations during, and since, the War, it deserves to be translated into all languages. In view of the fact that it is an invaluable depository of most useful and instructive information in this connection, one can say without hesitation, after a most careful perusal of its astounding contents, that every reader of the Free Presbyterian Magazine should purchase a copy. For instance, the fact that the author reveals that His Majesty, King George V., is mainly responsible for the appointment and retention of an Envoy to the Vatican, ought to be enough to whet the appetite of every real Protestant for a perusal of the book. It further reveals the fact that “King George has been trained from childhood in an Anglo-Catholic atmosphere,” and that Cardinal Bourne dines occasionally at Buckingham Palace and is a welcome guest there. While there are many revelations in the book regarding Rome’s nefarious attempts to hasten the
downfall of the British Empire during and since the War, the following quotation will suffice for the purposes of this brief review:—”A tremendous movement is on foot to do away with the Protestant safeguard to the British Throne, but so completely is the British Press dominated by Rome that nothing is allowed to appear in the great daily newspapers of Britain. Rome certainly has captured the Press of the two great newspaper magnates—Lords Rothermere and Beaverbrook, i.e., the Daily Mail and Daily Express groups. It is estimated that three quarters of the Editors, Sub-Editors and Reporters on the staffs of the News Agencies and great newspapers are Roman and Anglo-Catholic; hence the manipulating of all news disclosing Rome’s secret activities.” My advice to every reader of the Free Presbyterian Magazine is, purchase a copy, read it, and then circulate it. Furthermore, let the praying people among these readers be ceaseless in their supplications to the Most High that He would hasten the complete destruction of the most abominable caricature of Christianity that even the fertile intellect of Satan ever devised. The price of the book is 2s. 6d. per copy, post free, 2s. 10d.—A Reader.
The late Donald MacCallum, Elder, Kames.
IT is with sincere regret that many of our people will have learned of the death of Donald MacCallum, late of Kames. Those who knew him most intimately, however, will not sorrow as those who have no hope. He was a sheaf fully ripe, being in his ninety-fifth year when he was called home. He had been a member in full communion, first with the Free Church, then with the Free Presbyterian Church, for over sixty years. During that long period, the Church in Scotland passed through times of severe sifting, but Donald’s faithfulness to his Lord was never in question. Mr. MacCallum was born at Deargbhraich, in the parish of Kilfinnan, in the year 1838, so that he was five years old when the Disruption took place. His father was a farmer in the district. Donald, as he grew up, followed the same calling, renting several farms at different times in the district of Cowal. At the age of sixty he retired to Kames, where he died on 3rd April, 1933. His parents were both God-fearing persons, who evidently brought up their children in the fear of the Lord. Family worship, morning and evening, was regularly observed, and sound doctrinal instruction imparted by the aid of the Shorter Catechism. Under these religious advantages Donald grew up a seriously-thinking young man; although he would be the first to acknowledge that such seriousness, though commendable in itself, was no true substitute for a new heart, which is the essence of godliness. These serious impressions, however, were considerably deepened by an incident which occurred while Donald was still a lad under twenty years of age. He was riding home one stormy night and had reached a lonely stretch of moorland road, flanked on one side by a wood. The blackness of the night was suddenly pierced by an unusually vivid flash of lightning, which came so close as to singe the hair on the horse’s neck, and, continuing on its way, smashed in pieces a tree just at the roadside. It was evidently as a result of this alarming incident that our late friend realised, as never before, the desperate seriousness of his being suddenly called to account before the Judge of all, while still in an unregenerate condition. That flash of lightning, by the blessing of God, impressed upon his mind his immediate need of a saving change. What if it had been the messenger of death? It might well have been! God, sin, and eternity were now solemn realities to Donald MacCallum, and further delay in a Christless condition he felt to be not only dangerous and foolish, but sinful in the highest degree. From that time an interest in Christ became an absolute necessity to him, and he sought earnestly for it. It was some time after this, while he was out on the hill, that the word came to him which gave him liberty. Donald’s
after life is sufficient testimony to the gracious quality of that experience. From then onward, whilst not neglecting the claims of his lawful calling in the world, and the various duties of his station, his real interest lay in the cause of Christ, and the glory of His Name. No one, even the most careless, could be long in Donald’s company without discovering where his heart lay. The prosperity of the cause of Christ made him rejoice: news of adversity saddened him even to tears. As a young man, his mother said of him: “I have two sons in the ministry, but the best minister of the three sits at the fire side.” In support of his mother’s opinion the following incident, among many, might be related. As he was one day going his rounds with the milk cart, he was met by a man of the district whom he knew well. In the course of conversation the man said: “Well, Mr. MacCallum, I’ve decided to stop going to church altogether. I never got any good out of it and I’m thinking it’s just a waste of time.” “Well, John, I was just thinking you’re very impatient. Don’t we read in the Scriptures of one who lay for thirty-eight years waiting for a cure, and Christ healed him at last; and you’re not nearly that long waiting.” The man continued to come out to Church, and it is reported on credible authority that the Word was savingly blessed to him before he died. Donald MacCallum was a man of sterling character, who ever loved peace, but who was prepared to do battle when peace could no longer be maintained without violating conscience. He was an exceedingly prudent, and well-informed man, who seriously considered the state of religion in his own day, and weighed well his personal duty thereto. Having decided on a course of action, he possessed great tenacity of purpose in carrying it into effect. He never made boastful promises which he afterwards found it convenient to forget, but spoke rather by deeds than by words. In this connection I might relate a conversation which took place between the late Rev. N. Cameron and another elder. They were discussing the position of the church in Kames about the year 1892, and the possible
support which the movement, afterwards known as the Free Presbyterian Church, might be expected to get. “Well,” the elder said, “I’m sure of . . . and . . . (naming two other elders) and you can count on myself, but I’m not so sure of Donald MacCallum. He does not say much.” Mr. Cameron replied: “If there is one amongst you all that I am sure of, it is Donald MacCallum.” Subsequent events have proved that Mr. Cameron’s judgment did not err. The real test of Donald’s faithfulness came when the constitution of the Free Church was altered by the passing into law of the Declaratory Act. As the result of that measure, the Free Church of 1892 found it necessary to change her name, so as to preserve her identity and protect her creed. The new name adopted by those refusing to remain under a vitiated constitution was “The Free Presbyterian Church of Scotland.” Mr. MacCallum was an elder in the Free Church prior to 1893. At his ordination he had solemnly vowed to maintain the constitution of that Church to the utmost of his power—vows which he ever considered it an honour, as well as a duty, to keep inviolate. In the estimation of such a man the mere change of a name was of little account, so long as the principles of truth were preserved and promoted. In this judgment our late friend differed very considerably from some modern ecclesiastics to whom a name seems to be all-important, and a vital principle of little account. The cause of truth was well supported in the district, and when a congregation came to be formed in Kames, Mr. MacCallum took a leading part in the movement. The church and manse were the first buildings to be erected in connection with the Free Presbyterian cause in Scotland, and the whole expense was met without outside help. Where there are gracious people the cause of Christ will never lack willing and generous support. There were six elders besides Mr.Callum who were like-minded with himself on the “Church question,” all of them wise, God-fearing men. They all predeceased him, and now he has followed them—the last of a goodly company. Throughout a life-time of forty years the Kames congregation has seen many changes and experienced some bitter disappointments, but in the goodness of the Lord they always had a reliable friend in “Uncle Donald,” as he was affectionately called. He never failed them—calm, wise, resolute, what a tower of strength such a one is in a congregation! What a breach his removal makes! Mr. MacCallum enjoyed robust health until within a few weeks of his death. He was confined to his bed for about ten days before the end came. Although he never married he was surrounded by those who counted it an honour and a pleasure to wait on him in the smallest detail up to the last. We extend our sincere sympathy to his one surviving sister, and to his other relatives. I can perhaps best express the feelings of those who were about him on his death bed in words which he himself used in reference to the death of his mother, who was ninety-eight years old when she died. When some one remarked on her great age, as if that were some consolation for her removal. “Yes,” he replied, “she was a great age, but we were by no means tired of her.” I felt it a great privilege to be able to visit him during the last few evenings of his life. On one of those occasions he wished the last three verses of the sixteenth psalm to be read and sung. It will be a fitting conclusion to this notice to quote the last of these verses:—
“Thou wilt me show the path of life:
Of joys there is full store
Before Thy face; at Thy right hand
Are pleasures evermore.”
God accepts the will for the deed only where the impediments and hindrances are impossible to be removed.—Richard Sibbes.
The devil’s faith cannot save us, no more than it can save him.—Henry Smith.
Christ is the native subject on which all preaching should run.—James Durham.
The late Rev. John Maclachlan, Bayhead, North Uist.
THE cause of Christ in general and the Free Presbyterian Church in particular have been deprived of a true friend and faithful labourer in the removal of the Rev. John Maclachlan, North Uist. Mr. Maclachlan was born about the year 1876 in the Fort-William district, his father being a merchant in that town. He had the sad experience of losing both parents at an early age, a loss which could only be made up in measure by the relatives under whose care he was brought up. Our late friend came to Glasgow when about the age of 20, and entered the warehouse of Mann Byars where he rendered faithful service, maintaining his acquaintance with the firm, after resigning his post, and retaining the respect of all connected with the warehouse to the end of his life. Soon after he began work in Glasgow he became an adherent of St. Jude’s and the Holy Spirit, whose glory is it to make the Word effectual unto salvation began to teach our friend the stern realities of sin, death, judgment and his absolute need of a saving change. In connection with this blessed work in the understanding and conscience of John Maclachlan, Rev. Neil Cameron used often to tell a very remarkable incident. Quite unexpectedly he missed John from the place in the church which he used to occupy regularly and Mr. Cameron was quite at a loss to account for his giving up coming to the means of grace. Obtaining an opportunity, he remarked to a friend that John Maclachlan had ceased coming to St. Jude’s; he was told that John was at every service. Mr. Cameron then discovered that there was not only a change in John’s view of sin, of righteousness and of judgment, but a sudden change had come upon his outward man. His hair had turned white in a very short space of time, and it was Mr. Cameron’s firm conviction that his mental agony in being brought from darkness unto light and from the power of Satan unto God had so affected his physical appearance that the watcher for souls in the pulpit
failed to identify one, to whom his preaching was as life from the dead. That the change was permanent and saving, no one who knew John Maclachlan could have the least doubt. He retained his abhorrence of sin in all its forms, from the first day to the end. His mind was kept remarkably alive to the evil of sin and he hesitated not to rebuke sin in others as he sought to have it subdued in himself. One felt, when he prayed or gave a discourse, that he had been taught by the Holy Spirit regarding the person, work and power of our Lord Jesus Christ. Our friend was a man of fervent prayer and excelled in this duty more than in any other. His prayers in public were remarkably edifying, lively and savoury, and in our opinion, formed the main avenue of his whole-hearted service to the cause of Christ on earth. Mr. Maclachlan became a member in full communion in St. Jude’s in May, 1907, and was elected and ordained a deacon in May, 1911. He will be long remembered in our Glasgow congregation as a most painstaking and conscientious office-bearer; few ever exceeded him in humble, earnest and willing efforts to promote the prosperity of the cause. Before he became either a member or a deacon, his mind was led to the work of the ministry. We first made his acquaintance as a student in the Glasgow High School Evening Classes in 1904, where he commenced the study of Latin and English. He struggled hard during many years to fit himself for the University and it was sheer grit and perseverance that gave him ultimate success. The Southern Presbytery accepted him as a student, I think, in 1913. He performed useful service to the Church during the War years, owing to the successful appeals for exemption from military duty. Having finished the usual University course, he studied divinity with Rev. D. Beaton from 1919-1922. Transferred from the Southern to the Western Presbytery, he was licensed in Stornoway, to preach the gospel and, thereafter,
accepted a call and was ordained and inducted to the North Uist congregation, where he laboured for eleven years. We do not claim any great erudition for our friend; he was not a brilliant scholar in any sense of the term; neither had he outstanding gifts as a preacher. We hold, however, that he was a faithful servant, labouring diligently to the utmost of his power in Christ’s vineyard, and doing everything he did as unto the Lord. Both as a student and as a minister, he excelled in pastoral visitation. There was none among us comparable to him in this duty, or who could do so much of it without complaining of fatigue. We were told he walked over 20 miles in one day, about 3 weeks only, before his death, taking worship with the sick and infirm, all forgetful that he himself was suffering from a disease that would soon end his earthly career. The Great Day alone will reveal his sympathy and kindness to the sick and the needy. A friend informs us that Mr. Maclachlan had a habit peculiar to himself of scanning the Glasgow Herald for notices of marriages of prominent people and sending a copy of the Free Presbyterian Magazine to them with a booklet on the Sabbath. In many cases correspondence ensued and friendships were formed. John Maclachlan was not the man to complain of illness though his health was much impaired during the last few years of his life. Acute kidney trouble was wearing him out, and no one knew anything about it, till he fainted in the pulpit two Sabbaths or so before his death. He was not long confined to bed; a fortnight sufficed to wear out a man who had worn himself out in his unselfish labours. He was called away to his eternal rest on Friday, 4th August. Owing to the want of steamer facilities, only two members of the Outer Isles Presbytery, Mr. Murdo Martin, Northton and the writer were able with other friends to cross over from Harris for the funeral on Monday. The day was very wet and stormy, but the church was crowded at the time of service with people of all denominations who braved the severe weather to show their last
respects to Mr. Maclachlan. His remains were laid to rest in Kilmallie cemetery, near Fort-William, on the following Tuesday. The ministers who had received word in time and were able to be present were, Revs. Ewen Macqueen, Neil Macintyre, James Macleod and D. A. MacFarlane. There is no doubt in our mind but that Rev. John Maclachlan has entered in within the vail, to receive from the mouth of the Divine Master: “Well done, good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things. Enter thou into the joy of thy Lord.” The sympathy of the whole church goes out to the North Uist congregation in their forlorn and pastorless condition, also to his brother Mr. Duncan Maclachlan and his cousin, Miss Maemillan, Fort William. He who carried them all before a throne of grace is now no more. May the Chief Shepherd provide according to His compassion for those who are as shepherdless sheep, and make up their loss out of His infinite fulness. The Lord is removing the faithful and leaving our families and congregations desolate. “And it came to pass that when they had made an end of eating the grass of the latter growth after the king’s movings, then I said, “O Lord God, forgive, I beseech thee: By whom shall Jacob arise? for he is small” Amos. vii. 2.
The Rev. Dr. John Kennedy Dingwall, on Hymns.
A Speech delivered in the Free Church Assembly of 1872.
I CANNOT refrain from protesting against the proposal to adopt the hymns recommended as part of our future manual of praise, and stating as briefly as I can the grounds on which I do so. I am one of a considerable number in our Church who object on principle to the use in the praise of the sanctuary of any uninspired compositions, and we think we are entitled to have some consideration shown for our convictions, and a satisfactory reply given to our arguments, if that be possible. In one of the reports of the Hymn Committee, the principle is laid down that the Church is as free in the service of praise as in that of prayer or preaching—that there is no restriction to an inspired manual in the one case any more than in the others. Now surely these two positions cannot be disputed—1. That in order to concerted singing there must be a manual of praise. The materials of praise must be prepared beforehand, and be known by those who are to sing together; and 2. That the Lord once met the need of such a manual by providing the book of Psalms. The Church needed such a manual, and the Lord gave it. I suppose no one will dispute that not only are the Psalms inspired compositions, but that they were gathered into a book by divine appointment, and under divine direction; and that therefore the book, as a manual of praise, is, in that form and with that intention, a gift from Christ to His Church. As such He spoke of it, and as such He used it. Did not the same necessity exist in the case of the New Testament Church? And did the Lord not meet it? Was he less gracious than of old? We cannot think so. How, then, are we to account for the want of a New Testament book of psalms? To this question some reply, “He provided a manual for all ages in the Psalms of David;” and others, “He left the Church free, to use uninspired compositions under the new dispensation.” Which of these answers is the correct one? As to the latter, it can only be an assumption incapable of proof. All that can be said in support of it is, that as the Lord gave no inspired psalmody in the New Testament, it is therefore His will that the Church should prepare one for herself. It cannot be affirmed that there is any hint to that effect in Scripture, or that there was any promise given of such special assistance in the service of praise that the manual of praise given of old might be dispensed with. It must be maintained that the Old Testament Psalmody was not intended for the New Testament Church. And this must be proved ere it can be made out that the Church is free to prepare a manual of praise. This, I venture to affirm, can never be proved. I therefore take my stand on that other position, and I ought to be able to make it good against all attacks. A manual of praise there must be; there is no necessity for a manual of prayer or preaching. An inspired manual of praise is needed. This could be shown from the nature of the service, and is proved by the fact that the Lord once gave it. This service is the most spiritual, and therefore the most difficult of all. It is so unselfish and heavenly, and we are so selfish and earthly, that we require in order to it very special help from God. I am called to special carefulness in addressing to God my thanksgiving and adoration. I am in the presence of God, and I am looking on His majesty and glory. In order that I may fitly speak to Himself of His great name, I must get my words from God. I need to have words which I know are according to His mind, which I am sure He can bless, and which are perfectly fitted to excite and express the feeling which is becoming. While I am on the earth, and attempting to anticipate the service of heaven, and to sing with the choir there, I must have my words dictated to me. I am but lisping yet. I require my Father to put words into my mouth. I can pronounce only after Him. In His case, for His own honour, and in His tender mercy to His Church, the Lord gave a psalmody of old. True, it was given under the former dispensation; but could not the Lord then give what would be suitable for all ages. Can men uninspired do now better than He did then? Does not the completeness of it prove that it was not to be superseded? What view of God’s character is not unfolded in the Psalms? What aspect of His providence is not presented in them? What special dealing with His Church, individually or collectively, is not celebrated? What phase of spiritual feeling, from the deepest groan of agony and hopelessness to the highest ecstasy of triumphant joy, is not expressed? And have we not in the Psalms the grand facts of redemption in the historic form? The coming, the death, the resurrection, and ascension of Christ are set before us in the form in which it is meet the New Testament Church should sing of them. If we have this psalmody from the Lord’s own hand, if it be complete, and if it presents the materials of praise in the form best adapted to our circumstances, what more do we require? This sufficed for the Old Testament Church, and with all the light of the New Testament shining on its songs, it ought surely to suffice for us. In heaven the song of Moses is also the song of the Lamb. There has been no change in the Church above. They sung before, and they sing now, “Great and marvellous are Thy works, Lord God Almighty; just and true are Thy ways, Thou King of Saints. Who shall not fear Thee, O Lord, and glorify Thy name? for Thou only art holy! for all nations shall come and worship before Thee; for Thy judgments are made manifest.” This is the song which they were and are singing in the Church above; and when it is given us, we find it of an Old Testament strain and in Old Testament words. Let there be a corresponding continuity of song in the Church on earth. I am quite aware that this argument, if valid, would confine us to the exclusive use of the Psalms of David. But I would count that restriction no bondage. It may be said “There are inspired songs outside the book of Psalms throughout both Testaments;” and it may be asked, “Would it not be well to have these at least in our manual of praise?” To this I answer, that when the book of Psalms was completed, there were some inspired songs left out. And yet this was done by divine direction. The number given is perfect in the view of God. I think, therefore, that, on the grounds stated, the use of the inspired psalter is binding on the New Testament Church; and I cannot see, if it ought to be used at all, how we can avoid the conclusion that it ought to be used exclusively. There can be no warrant for placing any other compositions on a level with those which are inspired. I stay not to notice at any length the objections offered to the exclusive use of the inspired psalter, “You cannot regard,” it is said, “the metrical version as inspired.” To this it is enough to reply that it is the nearest rendering of the inspired psalms consistent with the metrical form. The sentiment is inspired, and the words are a very exact rendering of the inspired language. “The New Testament Church has outgrown the Psalms,” says some; “Her further light puts them out of date.” Have you that further light? If so, bring it to the Psalms, and use it as a help to sing them with the understanding; and the more you do so, I venture to assure you that you will meet with depths which you cannot sound, and heights of attainment in faith and feeling which you are weak to climb. Some have made the childish objection that the name of Jesus is not in the Psalms. The name of Jesus not in the Psalms! What do they mean? Is He not Himself there? Are not the Psalms full of Him! Not more respectable is the objection that there is as much prayer as praise in the Psalms. Of course there is, for they are intended as a manual of praise for the Church in heaven. While the redeemed are on the earth there must be as much prayer as praise in their songs. There is music in the groaning of His prisoners to the ear of God. They only can dispense with the pleadings of the Psalms who give all the work of praise to their tongues to do. True hearted singers reach the thanksgiving only through prayer and supplication. Whence has arisen the desire for hymns. Their advocates insist that this arises from revived spiritual feeling in the Church. I wish I could believe this, for I so love my Church, that when I see her bent on following a certain course I would like to be persuaded that my objections to that course are groundless. But I cannot respect the sentiment that defers not to the law and the testimony. If it is genuine, it can be expressed in the words of the Psalms; but they furnish no suitable form of expression for a spurious religious sentiment. I trace the Hymn movement to a desire for something new in the service of the sanctuary—and in saying this, I point to a feeling outside of this Assembly—I make no reference to any member of this House. Those who are strangers to spiritual enjoyment in the worship of God are prone utterly to weary of it. I cannot wonder that they desire a change; and I cannot at all wonder that they desire a change in the materials of praise. There is nothing in the Psalms to gratify the taste of a carnal worshipper. He must weary of being kept to their spiritual strains. He can have nothing in common with the sweet singer of Israel. He has the feeling of an outsider when the inspired Psalms are sung. He would like something with which he could be more free—something that would be less humbling—something that would give him a chance of seeming to worship. To a considerable extent the desire for hymns has arisen from an experience of their influence in conducting “revival work.” I have witnessed their effect in gathering people to hear, and in producing excitement when other means had failed; but this did not convince me that this use of hymns was legitimate, nor these effects healthful. Some desire them because of an experience of enjoyment in using them, in private or in social Christian conference, to express their feeling of sorrow, hope, or gladness. Let these continue so to use them; I will yield to none in my desire to have them as a vehicle of any strong spiritual feeling that stirs my heart; but to use them in the worship of God in the sanctuary is quite another thing. And there are some good men and true who have indulged a pious and poetic tendency in writing hymns, who do not like to see a brand put upon them. Let these write on; and if they write well, the longer they live the less disposed shall they be to place their compositions beside the inspired Psalms of David. To my mind this Hymn movement seems a side current of a stream which, if it continues to increase in volume and in force, shall ere long carry down before it all that is definite in our system of doctrine, and all that is simple in our mode of worship. I know that for declaring this conviction I shall be regarded by some as a benighted reactionist, yielding in my darkness to needless alarms. But I cannot refrain from expressing this persuasion, at which I have very carefully arrived. It requires no prophet’s eye to see that this will soon be followed by an organ movement. Strange though it may seem, the very men who cast contempt on the Old Testament materials of praise will be sure to borrow the Old Testament mode of praise. As they hold themselves free to cast aside what is spiritual, they will claim the right to adopt what is sensuous. They will be both broad and ritualistic. We usually make a wide distinction by the use of the terms “broad” and “high.” We wonder how the parties so described can house together. But I am not sure that they do so widely differ. I believe that no one can be “high” who has not first been “broad.” No one can venture to construct a system of will-worship till from his mind has been blotted all impression of divine authority connected with the teaching of Scripture.