IN the course of his argument in the Epistle to the Romans the Apostle has a striking comment the force of which is not readily grasped by the ordinary reader. The Apostle is making his appeal to the Old Testament Scriptures in support of the doctrine of justification by faith and says:—”But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin” (Rom. iv. 4-7).
Dr. William Binnie, in his The Psalms: Their History, Teachings and Use, has the following illuminative comment on the Apostle’s words: “The Apostle’s way of interpreting the text [Ps. xxxii.] is remarkable. Finding David celebrating the non-imputation of iniquity he construes this to mean the imputation of righteousness. Some have made bold to challenge the legitimacy of the construction, and have contended that the Apostle quotes David’s words by way of accommodation. But the interpretation is strictly correct. For what are the sins whose non-imputation is so gratefully celebrated? Are they the man’s positive transgressions only? His sins of commission? That cannot be. For in that case the non-imputation would still leave the man under the ban of God’s holy law. A sin of omission may sink a soul in perdition as surely as a sin of commission—’inasmuch as ye did it not’—will be the word of condemnation to many in the Great Day. It must therefore be the non-imputation of all sins of either kind, that David celebrates: Now, if God impute to a man
neither his transgressions of the law nor his omissions of duty, he treats him as a man who has fulfilled all righteousness, which is just to say that He imputes to him righteousness without works.
This brings out very clearly the nature of the benefit which the Scriptures celebrate under the title of Justification. It is forgiveness and something more. When a pardon comes down from the Crown, to some condemned felon, it cancels the sentence, and opens the prison door, but there its effect ceases. It does not restore the wretch to his former standing in society. He is a marked man for life. Very different is the pardon God bestows on those who, trusting in His mercy, confess their sins. They are justified by their faith. For Christ’s sake they are treated as righteous persons—as persons who had perfectly obeyed the law. God imputes to them righteousness even the righteousness of Christ in whom they trust. Well, it is to be observed, that although the ground of justification is not plainly declared in the Psalms—could not be plainly declared until Christ died—the truth of justification is plainly revealed. And, as I said before, this truth which comes up in clear articulate statement in the thirty-second psalm, underlies all the rest. The voice which makes itself heard in the songs of God’s Israel is not the voice of a prodigal who has been forgiven merely, and offered to take a place among the servants of his father’s house. It is the voice of a son, rejoicing in all the inexpressible joys of sonship and compassed about with songs of deliverance. Thus David sings in the hundred and third psalm:—
‘Bless Jehovah, O my soul,
And all that is within me, bless His holy name.
Bless Jehovah, O my soul,
And forget not all His benefits.
Who forgiveth all thine iniquity;
Who healeth all thy diseases;
Who redeemeth from the pit thy life;
Who crowneth thee with loving kindness and tender mercies;
Who satisfieth thy mouth with good things
So that thy youth is renewed like the eagle’s.’
Not according to our sins hath He done unto us,
And not according to our iniquities hath he recompensed unto us.
For as high as heaven is above the earth,
So mighty is his loving kindness toward them that fear Him.
As far as the east is from the west,
So far hath He removed our transgressions from us.
Like as a father pitieth his children,
So Jehovah pitieth them that fear Him.’
God’s people held forth in the Psalms are regenerated also. A clean heart has been created in them, a right spirit has been put within them. The feelings which everywhere find utterance are redolent of holiness as well as peace, and correspond at every point to those of the spiritual man whom the Apostles contrast with the natural man” (page 253).
“Touch me not.”
By A. MOODY STUART, D.D.
“Jesus saith unto her, Touch me not; for I am not yet ascended to my Father; but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God and your God.”—John xx. 17.
In such a case her self-denial is tried—”Touch not”; and her obedience is tested—”Go.” Had she remained and been so allowed, an hour of high and holy fellowship had been hers, an hour at the gates of heaven, an hour to be held by her in her life-long remembrance. But what more! Nothing. It is all between herself and her risen Lord; it is the white stone with the new name, which none knoweth save the giver and the receiver. It is heaven foretasted by her, and most sweet to herself; but it is little or nothing to the church and the world, present and to come.
“Touch me not, but go” is a word to many believers, a word to many of you. Prayer may be mistimed, communion misplaced, for something else may be neglected, something else may be lost for ever, something greater shall we say? Yes, and better. Mary’s going is better, is greater, than Mary’s tarrying or touching. It is good not to go till we have found Christ; but it is sometimes good to go the very moment we find. There may be more of Christ, more of His mind, more of His heart, in going from Him to carry His word to others, than in tarrying with Him, to converse with Himself. Only let us go with a good conscience; let us not condemn ourselves in going, as if there were less of Christ, when there is really more. It is self-denial; self-denial in Mary’s case, not in carrying the welcome message to eager listeners, but in tearing herself from Jesus to carry it. The self-denial in our case will probably be, in the cold or hostile reception which we fear for the message, and the messenger.
Often the chief part of a believer’s life is spent in going to Christ and in coming from Him, not in tarrying with Him; in prayer coming to Christ, seeking Him, Himself enabling us to seek and to find; and then in His work going from Christ, yet in Christ. Going before finding Christ is going without Him; but going after finding Him, is going with Him. As far as time is concerned, the seeking with Mary is longest, the going from Him to others is next, and the highest fellowship is briefest. It is by no means always so; but that will often be assigned us, which we are least disposed to by nature. The mind of the Spirit has prevailed within us, over the resistance of the flesh to seeking and prizing Jesus Christ. But if now we are sent to testify, the mind of the flesh may rise again; and now there is more of the Spirit, and less of self in witness-bearing than in seeking. For though a merely carnal testifying comes to nothing, brings no blessing to speaker or to hearer; yet in testifying the flesh may be more crucified than in praying, and then there is more of the Spirit in the testimony. A testimony may thus come more within the veil than a prayer, for Jesus saith: “He that confesseth me before men, him will I confess before my Father in heaven”; and that even now, as well as in the last day.
Some professed Christians appear to cultivate fellowship with Christ, and speak much of spiritual joy; yet when testimony is to be borne to Christ they fail. In such a case there is little fellowship. The same world that stops the lips in witness-bearing will grieve the Spirit of grace and
supplication, and will close the heart in prayer. To profess to have secret communion with Christ, and to shun open testimony, gives little glory to Jesus, brings little profit to man, and is accompanied with little life in the soul. To every such soul Jesus saith: “Touch me not, but go”; “Speak what you have known, and testify what you have seen.” If God has lighted your candle, you must let that light shine before men. You may be seeking more oil when He would have you use what you have, and then to him that hath shall be given; but He will not give you more to hide beneath a bushel. You wonder that you have not more light, but the truth is that now you need no more. The instant you hold forth the lamp of life to others, you will need more light for yourself; and be sure that you shall have it in abundance. It is true that Christ would have fellowship with you, and that without Him you can do nothing; but He will have fellowship with many more besides, and He will not have your fellowship with Him hinder the communion He desires with many. Your service in bringing others unto His fellowship is more glory and pleasure to Him, than mere present communion with yourself; and the communion you desire He will bestow, not merely in seeking His face, but in doing His will.—The Three Marys.
The Prayer of the Destitute.
AN old divine has the following beautiful passage on the approach of prayer to the mercy-seat, and her success there:—”Hope calls to prayer, and says—’Lo, here is a messenger speedy, ready, trusty, knowing the way.’ Ready; you can no sooner call her than she comes. Speedy; she flies faster than the eagles, as fast as angels. Trusty; what embassy soever you put in her tongue, she delivers with faithful alacrity and secrecy. She knows the way to the Throne of Mercy; and never faints till she comes to the chamber of the Royal presence. Prayer hath her message. Away she flies, borne on the sure and swift wings of faith and zeal, wisdom having given her a charge, and hope a blessing. Finding the gate shut, she knocks and cries:—’Open ye gates of righteousness, and be ye open, ye everlasting doors of glory, that I may enter, and deliver to the King of Jerusalem my petition.’ Jesus Christ hears the knock, opens the gate of mercy, attends her suit, promises her infallible comfort and redress. Back returns prayer, laden with consolation. She hath a promise, and she delivers it into the hand of faith—that were our enemies more in number than the locusts of Egypt, and more strong than the giants, the sons of Anak, yet Divine power and mercy shall fight for us, and we shall be delivered. Pass we then through fire and water—through all dangers and difficulties, yet we have a messenger holy, happy, acceptable to God: that never comes back without comfort—that messenger is, Prayer—’the prayer of the destitute He surely will regard.’ ‘Brethren, pray for us.'”
The late Mr. Angus Fraser, Elder, Inverness.
“THE path of the just is as the shining light which shineth more and more unto the perfect day.” This description of the believer’s growth in grace well describes the spiritual pathway of him who is the subject of this
brief sketch. Angus Fraser was born in the year 1858. He was the fourth child of a family of six children born to Archibald Fraser and his wife, at their croft, Sockie, Strathnairn. In those days, Strathnairn contained a large population, and, under the ministry of the saintly Rev. Archibald Cook and his successor, Rev. John MacQueen, it was a favoured corner of Christ’s vineyard, in which dwelt many of the excellent of the earth.
The religious instruction received in his early years, beneficial as it was in building up Angus’s moral character, was not then made to him effectual to salvation. In conduct he was ever circumspect but half his course had run ere the truth came with saving power to his soul. After serving an apprenticeship as a carpenter, and working for some time at his trade, he joined the City of Glasgow Police and served for several years as a constable. In recent years, as he lamented the increase of Sabbath desecration and the rampant evil of gambling, he often referred to how well the Sabbath was kept in Glasgow in those days, and to how Sabbath observance was promoted by the strict instructions given to the police to prevent noise or disturbance near worshipping congregations, and to the activities of the police in suppressing card-playing for stakes in the parks, especially on Sabbath. In those days the magistrates were sympathetic to Glasgow’s old motto, “Let Glasgow flourish by the preaching of the word.”
From Glasgow he returned to Inverness where he worked until he retired, as a waggon-builder in the Railway Workshops. He was twice married. Death, of which it has been said that it comes with feet of wool and smites with hand of iron, claimed his first wife after about two years of married life. His second wife was Miss Elizabeth MacGillivray, who lived with her godly aunt, Miss Marjory Cameron, and with her they made their home, at 18 Crown Street.
It was soon after his second marriage that Mr. Fraser underwent a saving change. Being reticent regarding his own experience, the writer is unable to say how he was brought to close in with the gospel offer of a free salvation, by faith in a crucified and exalted Redeemer. Prayer was to him as the breath of life. His prayers impressed one with the consciousness of his ready access to the throne of grace, and his conduct reflected his love to the Lord, and to His cause and people, for he endured as seeing His who is invisible. He was no stranger to the plague of his own heart, and, in consequence, eagerly sought unto the one remedy, the fountain opened for sin and for uncleanness.
For several years he acted as Church Officer. In 1926, he was ordained an elder and discharged the duties of that office with acceptance. His public exercises were solemn and affecting. He was blessed with an amiable and energetic disposition, and with sound judgment, steadfastness in the truth, and a clear perception of the path of duty which he followed without wavering, through good report and through evil report. These Christian virtues, by which he adorned his profession, and in the exercise of which he was encouraged by his like-minded wife, endeared him to those who knew him and loved the good of Zion. His own and his wife’s kindly welcome and edifying conversation made a visit to their home a source of pleasure.
Laterly his eyesight grew dim and his heart weak but until a month before the end he was able to attend Sabbath services and the weekly
prayer-meetings. During his last illness which continued for three weeks, when awake and not being conversed with, he was heard in almost continual prayer and praise centred in the sufferings of Christ. On Monday evening, 14th January, 1946, at the ripe age of 88 years, this worthy man passed to his everlasting rest. In the presence of a large concourse of friends his mortal remains were laid in Dunlickity burying-ground, where lies the dust of many of the righteous.—F. Beaton.
The late Mrs. Angus Fraser, Inverness.
MRS. Angus Fraser, whose maiden name was Elizabeth MacGillivray, did not long survive her husband. Her parents walked in the footsteps of the flock. Her father was a school teacher at Fort William. Her mother visited Achvraid, Strathnairn, and while there in her mother’s home, Elizabeth and a twin brother were born in the year 1872. When the mother returned to Fort William, she took her son with her, and, there being four other daughters, she left Elizabeth in the care of the godly grandmother and aunt Marjory. Elizabeth’s father died when she was young so she was kept at Achvraid, where she daily saw the exemplary conduct, heard the edifying conversation, and received the scriptural instruction imparted by her godly relatives. Here in her early teens she experienced the regenerating work of the Holy Spirit.
After her grandmother’s death, with her aunt she went to Lochaweside where they resided several years. In the Free Church there, they heard a language they understood not (Ps. lxxx. 5.) The glory had departed; a famine of hearing the words of the Lord characterised the services (Amos vii. 11). They ceased from attending church services, and used the means of grace at their disposal in their home, for the time being. About this time, the Free Presbyterian Church was formed, and with it, from the beginning, they gladly cast in their lot. They were in goodly company, with as Principal Rainy expressed it, “the cream of the men” in the Highlands; and such indeed were those who adhered to the two ministers who stood faithfully for the whole doctrine of the Confession of Faith, and for the maintenance of scriptural discipline in the Church, when the Free Church Assembly in May, 1893, decided by a large majority that all within the Church were bound by the Act of the preceding year which changed and destroyed the Confessional teaching on the doctrine of election, and thereby destroyed the Church’s Constitution, so that that body then ceased to be the true Free Church. That decision left no alternative to those who would stand faithfully for the Constitution and honour their engagements according to their ordination vows but that they separate. This they did then and there, in and by the act of their representative, Rev. D. Macfarlane, who, immediately that decision was pronounced, read and tabled a protest against it, on behalf of himself and all who should adhere to him. Thus they bore with them intact the Confession of Faith and the Constitution of the Free Church and perpetuated them in the Free Presbyterian Church which they immediately formed.
To many who gave heed to the warnings of Dr. Kennedy and Rev. A. MacColl, and had long groaned under the increasing declension of the Free Church this was as when the Lord turned again the captivity of Zion.
And so was it to our two friends. Oban was the nearest Free Presbyterian place of worship and to it they went from Saturday to Monday, as often as they could. Their isolation from the living waters of the public means of grace brought home to them the psalmist’s complaint, “My soul thirsteth for Thee, my flesh longeth for Thee in a dry and thirsty land, where no water is.” Their desire to be nigh the river whose streams make glad the city of our God could no longer be restrained, so they removed to Inverness. Here they found joy in joining in fellowship in the truth, in public and in private with the choice company who formed the Inverness congregation in the early years of the Church.
Miss MacGillivray’s marriage to Angus Fraser took place in 1905. Before her marriage she kept boarders, and this she continued to do until near the end of her life. Her guests came from all part of Britain. Some of them were strangers to Sabbath observance. The Sabbath is a test which shows the attitude of men towards God and His holy law. Firm as a rock in all that pertained to God’s glory, both Mrs. Fraser and her husband required all who dwelt under their roof to keep the Sabbath according to the commandment. In a wise and kindly yet firm manner, she put before her guests the claims of the Lord’s Day, and reminded them of the peace, and rest, and refreshment of mind and body with which the Sabbath blesses those who keep it. More especially she pointed out the connection between it and God’s worship and man’s salvation. She would have them put the matter to the proof. This they did, and those who hitherto had not known the ends for which the Sabbath is given and the benefits it confers—and there are many such to-day—or neglected to keep it, were agreeably surprised to find that a Sabbath well kept does bring rest and peace and joy, and renewal for the toils of the morrow. The winning of the heart depends largely on the right form of presentation of a case, and, in a gospel spirit, she so presented it with the happy result that her commendation of Sabbath-keeping won her guests to the keeping of the Sabbath. For this very thing, several of them thanked her and became her life-long friends.
Her godly aunt, Miss Marjory Cameron, whom she loved as a mother, was for several years an invalid. Dutifully she nursed her until death parted them. Mrs. Fraser was a close observer of the hand of God in providence as it is to be understood in the light of His word. From this exercise, she learned many lessons, received many tokens of the Divine favour, and obtained guidance in the affairs of every day life. This exercise has also the tendency to lead the heart into the ways, and to doing the will of God, which again, being well-pleasing in His sight, results in those thus exercised being favoured with “the secret of the Lord.” Mrs. Fraser had much of it. A pleader on behalf of the spiritual and temporal good of the nation, the Lord, by His Word, often revealed to her coming events, especially during the war; and that the enemy would be overcome. But it was in connection with His own Cause among us He made known to her His mind most frequently. Again and again the Lord forewarned her of efforts being made to undermine the Church’s foundation, and to misrepresent or side-track the defence of its position; that these efforts would come to nought, the Church’s position be maintained; and they who defended it would, in due time, be vindicated. To the writer she quoted many of these warnings and promises at the time; and she lived to see many of them fulfilled.
Knowing, as she did, the promises of the Church’s preservation, given to several of the worthies when the Church was formed, and the promises she herself received, she maintained with firm confidence that the Church will be preserved, despite trials, until the dawn of the latter day glory. “No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn.”
Mrs. Fraser survived her worthy husband only three weeks. Although unfit to venture from home, owing to heart weakness and the general state of her health, she went to Dingwall on the Saturday of the Communion there, in February, 1946. She attended the services on that day and the prayer-meeting on that evening. On the Sabbath morning, she became suddenly ill, lost consciousness, which was not regained, and passed away before medical aid arrived. Her death was the entrance for her soul to the presence of her Lord. It was a privilege to be permitted to see to the disposal of her remains. What a blessed end that of the righteous is! What more need be said than that to the glory of God, both “kept the faith” ?—F. Beaton.
Foreign Mission.
Our people will be pleased to learn that the Rev. and Mrs. John Tallach and family have arrived safely in this country. We were glad to be assured by them that, having regard to the austerity of travelling conditions to-day, they had a fairly comfortable and prosperous journey, and that they arrived all in good health. On behalf of our people we extend to them a very warm welcome. We pray that they may benefit much by their sojourn among us. We also look for a blessing through them.
We take this opportunity of reminding our praying people of the extra burden carried by those Mr. Tallach has left behind in the field. May the Lord of the Harvest give to each one of them all necessary grace, strength and health.
As most of our readers will already know, the Church is committed to an extensive building programme at the Mission, both at Ingwenya and at Shangani. To carry out this programme satisfactorily it was deemed advisable to have a European on the spot to supervise the work, and an advertisement appeared in the Magazine to this effect. In answer to this appeal, a young man, Mr. A. MacPherson, who is a deacon in St. Jude’s Congregation, has offered his services. At a recent meeting of the Committee an interview with Mr. MacPherson was arranged. As a result the Committee were entirely satisfied with Mr. MacPherson’s qualifications, and his application was accepted. The Committee wish to express their thankfulness to the Lord that this young man has been inclined to offer his services in this work. In the present state of shipping, some time may elapse before Mr. MacPherson will be able to sail for Africa, but arrangements are being made to secure a berth as soon as possible.
In the July issue of the Magazine there appeared an advertisement asking for applications for the post of Principal of the Boarding School at Ingwenya, Southern Rhodesia. The applicants would require to have the M.A. degree, with training in teaching. This post is still open. In the school there are about 150 girl boarders, and about 550 day scholars.
Here is an opportunity for Christian service which no young man, having the Grace of God in his heart, and possessed of the necessary qualifications can lightly turn aside from. Think of having the moral, intellectual and spiritual well-being of 700 children under one’s care! To the right man the post is one of almost unlimited interest and provides vast possibilities for the children. Applications are to be sent to the Rev. J. MacLeod, 59 Campbell Street, Greenock, from whom any additional information may be had.