Synod Sermon

Preached by Rev. A. F. MacKay, retiring Moderator, at Glasgow,
on 19th May 1970.

“For I determined not to know anything among you save
Jesus Christ, and him crucified” — I Cor. 2:2.

When the apostle refers in this First epistle to the Corinthians to the message of Salvation which he had proclaimed in the Church at Corinth, he reveals in doing so a great deal concerning himself. Paul stands out in these words as a man of great decision of character. He had been a most active enemy of the Church in the days of his ignorance when he was exceedingly mad against the saints, persecuting them even unto strange cities; but now, he is determined to devote the same driving power and nervous energy to advance the cause which once he destroyed. “When it pleased God, who separated me from my mother’s womb, and called me by his grace, to reveal his Son in me, that I might preach him among the heathen; immediately, I conferred not with flesh and blood.” Once he had been won over to the faith of Christ, he entered into the service of his new Master with his whole heart, and determined that henceforth he would concentrate on this one object to make the crucified Redeemer known to all men. The words also show how great is the power of divine grace. Paul had been changed and renewed in the spirit of his mind by the grace of God, for only divine grace could bring down this once proud, intolerant Pharisee to bow at the feet of Christ. When he met the Saviour on the way to Damascus, he cried out in fear: “Lord, what wilt thou have me to do?” The grace which was given him was not in vain, for beyond his fellow-workers in the vineyard he laboured more than they all. And the great love that Paul bore to his crucified and risen Lord is apparent in the words. When the constraining love

of Christ entered his heart and proceeded to take full possession of his life. Paul declared how great was his love of Christ by the devoted spirit with which he gave himself to the service of preaching the Gospel. “For I determined not to know anything among you, save Jesus Christ and him crucified.”

In meditating for a little upon these words, let us with the Lord’s help say a little about the Message of the Gospel; then Paul’s attitude to this Message, and finally, his service in the Gospel.

I. 1. In the Message of the Gospel, Paul gives the foremost place to the glorious Person of the Saviour, Jesus Christ. The great love of God to the lost and perishing is seen in the gift of such a Saviour as the Lord Jesus Christ, whom the Father sent into the world, not to condemn the world but that the world through him might be saved. The attractiveness of the divine Saviour lies in His personal beauty. As he appeared among men in His incarnation, He is “fairer than the children of men,” “white and ruddy, the chiefest among ten thousand.” There is none to be compared to him, for he has no fellow among His brethren, with whom he can be compared. To be made like them He condescended to take part of their nature. When the eye is anointed to behold spiritual things by divine grace He is seen to be without spot or stain in His personal loveliness. “He is the rose of sharon and the lily of the valleys,” in the fragrance and perfection of his person. Above all, however, as He is addressed by the Father as He looked upon His dear Son in the course of his life on earth, He expresses His delight in the words: “Thou art my beloved son; in whom I am well pleased.” The sinlessness of His person which set Christ apart from all others and was necessary, if he was to save his people from their sins, makes Him precious to those who believe. When the apostle speaks of the Great High Priest as being able “to save them to the uttermost that come unto God by him, seeing that he ever liveth to make intercession for them,” he goes on to say: “For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s; for this he did once, when he offered up himself” — Heb. 7:26, 27. Being sinless, He had no need to offer sacrifice for Himself, and when the time came for Christ to make the sacrifice for the sins of His people, He “through the eternal spirit offered himself without spot to God.” His blood will therefore purge away all sin from the conscience and purify unto himself a peculiar people, zealous of good works. And his love to his people endears Him to them, for it is an eternal love. “The Lord hath appeared of old unto me saying, Yea, I have loved thee with an everlasting love; therefore, with loving-kindness have I drawn thee.” While in the great scheme of redemption, the three divine Persons were all

engaged in promoting the work of our salvation, moved by free and sovereign love, the Father providing the grace and the Spirit applying the saving work to the soul, it was Christ who redeemed us by His sufferings and death. His love never changed in the midst of His sufferings, for ‘having loved his own that were in the world, he loved them unto the end.’ The apostle declared when he came under the power of this love, ‘who loved me and gave himself for me.’ This is the free, unmerited love that unites the believer to Christ in the eternal union of grace.

The glory of the person of the Saviour, however, is that of His eternal deity. In His mediatorial person “dwelleth all the fulness of the Godhead bodily.” When the Word became flesh and tabernacled among men, the disciples discerned by the eye of faith in Him His glory, “as the glory of the only begotten of the Father, full of grace and truth.” This was the great truth perceived by Paul when he was brought to the saving knowledge of Christ, for as he lay under great distress and darkness of mind down in Damascus and the Lord sent Ananias as the messenger of peace to deliver him, we read that “straightway he preached Christ in the synagogues that he is the Son of God” — Acts ix, v. 20. This is the mighty Redeemer upon whom God laid the help of His people. In the eternal counsels of peace when the question was asked: “Whom shall I send? and who will go for us?” there was only one who could answer the demand and say “Here am I, send me.” No other but the Son of God would suffice for the glorious undertaking of saving us from perishing, and it was Christ that the Father chose for this great work. “God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.”

1. There is also in the Message that Paul preached, “Christ and him crucified,” the atonement, the work of making reconciliation by His death. The whole work of Christ is necessary for our salvation, but it was in His death on the cross that the work of our salvation was perfected, and the atonement completed when He said, “It is finished.” This was the greatest news ever published among men, for it proclaimed that Christ as our substitute bore away the sin of his people. “Behold the Lamb of God that taketh away the sin of the world.” When the Father made to meet upon Him the iniquity of us all and He was brought as a Lamb to the slaughter, it was then that “for the transgressions of my people was he stricken.” In the great day when the iniquities of God’s Israel are sought for they will not be found for ever. The merit of the atonement also points to the fact of satisfaction having been given by Christ to all the demands of divine justice. “There is therefore now no con-

demnition to them who are in Christ Jesus, who walk not after the flesh, but after the Spirit.” Christ is therefore “the propitiation for our sins, and not for ours but for the sins of the whole world.”

1. The message of salvation also proclaims the divine authority of the gospel. God was well pleased with the atoning work finished on the cross. “Christ also loved us and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.” God now commends His love to us in that while we were yet sinners Christ died for us. “Behold my servant whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him; he shall bring forth judgment to the Gentiles.” As the Father has accepted the work of His dear Son, raised him from the grave, exalted him with His own right hand, and declared him to be the Son of God with power according to the spirit of holiness by the resurrection from the dead, His ambassadors are authorised to declare that there is none other name under heaven given among men, whereby we must be saved. The first promise of a coming deliverer, given in the garden, has now been fulfilled in Christ, and in the name of Jesus salvation is made over to all who come to the Father by him. His servants are authorised to declare that there is “salvation in no other.” On divine authority, they invite all to accept Christ by faith alone, for attached to faith alone is the promise of full and free salvation. “If ye believe not that I am he, ye shall die in your sins.” They that believe stand by faith, and live by faith, for we are of those who believe to the saving of the soul. The Lord authorises His servants to proclaim the riches of divine grace. “By grace are ye saved through faith; and that not of yourselves, it is the gift of God; not of works, lest any man should boast” — Eph. ii. vv. 8, 9. When therefore the servants of Christ go forth with this message, they proclaim: “Now then we are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ’s stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” — ii. Cor. v. vv. 21, 22.

2. The message of salvation, finally, is accompanied by the divine blessing. When the covenant of grace was sealed and for ever ratified by the blood of Christ, all covenant blessings were secured by Christ for his people. “Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ; according as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love” — Eph. 1:3, 4. The Lord’s people are blessed by God in all things; for all things work together for good to those who love God and are the called according to His purpose. The psalmist prophesied: “Men shall be blessed in him, and all nations shall call him blessed.” What a glorious

message to proclaim, worthy of the eloquence of angels, though entrusted to frail worms of the dust !

1. The apostle regarded the preaching of the Gospel as a solemn trust which he must discharge faithfully and honestly, not in the sight of men from whom he had not received the Gospel nor was he accountable to them, but to God, who had called him to be a servant.

2. The Gospel is the great means of promoting the glory of God. The Saviour came in order to glorify the name of God on the earth and to finish the work which the Father gave him to do. The true servant of Christ has a single eye to the glory of God, and every believer who receives Christ into his heart by faith is willing that God alone should receive the praise. The knowledge of the Gospel is spiritual knowledge, imparted not by human wisdom but by the Spirit of God. “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” — 2 Cor. 4:6. The true knowledge of Christ crucified is saving in its nature. When a sinner hears the Gospel as the gospel of his salvation, he will become a follower of Christ, denying himself and his sins and striving to please Him whose servant he is, by a holy walk and conversation. Men looking upon his good works will glorify God in heaven. “By his knowledge shall my righteous servant justify many; for he shall bear their iniquities.” It is a living and sanctifying knowledge to know Christ and him crucified. “This is life eternal that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” — John xvii, v. 3. The Lord alone is the God of salvation and of all grace, and the preaching of the Gospel bears witness to this great fact.

3. The great aim of the Gospel is the salvation of sinners. The apostle after he had taken care to secure his own salvation became anxious to make Christ and his salvation known to others, that they too might be saved. He had experienced the love of Christ and the power of the Gospel in his own soul, and knew that only in Christ was there hope of salvation for sinners, and therefore moved by compassion and love he laboured to preach Christ crucified. Such an exercised minister will be profitable to the people. The apostle looked to the Holy Spirit to give light and power and life of his message and success in the work of the Gospel. “It is the Spirit that quickeneth; the flesh profiteth nothing.” His purpose was to preach the free and full salvation that is in Christ, to show that God was with him and that the word preached was accompanied by the Holy Ghost sent down from heaven, that sinners might be convinced and converted and saved.

4. The apostle’s motive in preaching the gospel was to fulfil the ministry he had received from the Lord Jesus Christ. In all that

he did he was the Master’s servant, who laboured to advance the Cause of the Gospel. He kept himself in the love of God that He might use him; he proclaimed the whole counsel of God, withholding nothing that was profitable to his hearers, that the Lord might bless his doctrine. “We preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake” — 2 Cor. 14:5. His ministry was attended by great labour and suffering, but Paul valued above these the honour the Lord had bestowed upon him in calling him to this work. “But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the Gospel of the grace of God” — Acts 20:24. The apostle could at the end of life look back upon many seals of his ministry, many turned in repentance from their sins, whom he could regard as his spiritual children.

1. Paul had an eye to the Reward. The Lord will own the faithful service given to Him by His servants, “the work of faith, and labour of love and patience of hope in our Lord Jesus Christ,” which in the end will yield a great reward. As Paul drew near the end of his earthly course and could claim that he had kept the faith, he looked forward to receiving the “crown of righteousness” which the Lord the Righteous Judge had reserved for him and for all those who love His appearing. He had the hope that he would in his preaching deliver his own soul, have a large company of redeemed souls as the fruits of his ministry, and obtain the Master’s warm praise: “Well done, good and faithful servant; enter thou into the joy of thy Lord.”

III. The apostle entered upon the work of the ministry under a strong sense of the greatness of the office. He therefore gave his whole time and strength to the Master’s work.

1. Paul attended to the need of gaining full and deep acquaintance with the Gospel, as the only satisfying and profitable study, eschewing every other pursuit as of little interest or help in his work. The Word of God is enough to give us all the knowledge we need to serve Him. Rev. Murray McCheyne came to the pulpit each Sabbath with his heart full of love to Christ, and poured out the treasures he had gleaned from the Scriptures by patient study, prayer and meditation through the week. This preparation made the ministry of this saintly man fragrant to the Lord’s people and the means of blessing to many.

2. The apostle laboured in the Gospel under a sense of the fear of God. Like his Master he was made ‘of quick understanding in the fear of God.’ The apostle knew the terror of the Lord and therefore he persuaded men. For three days and nights he lay under this terror of the Lord until he was made to fear the Lord all his days. He warned many who were at ease in Zion so that

hypocrites became afraid, and spoke boldly to such as were in the dangerous state of never having repented of their sins nor believed in Christ, nor were united to Him, so that he could declare that he was clear of the blood of all men.

1. In these words also Paul expresses his conviction that the Word of God, “Christ and him crucified” is sufficient for every purpose for which the Gospel was given. It will prove to be sufficient to fulfil all God’s purposes of grace towards his people for convincing and converting sinners and for building them up in their most holy faith, for reformation of manners, and for judgment towards his enemies. The Word of God will also prove to be sufficient for the purpose of defending the doctrines of the Bible. In this regard, the apostle declares, ‘I am set for the defence of the Gospel.’

In the apostle’s time there were two great dangers which faced the Gospel in the city of Corinth and throughout the ancient world. Heathenish idolatry was still strong and prevalent among the cultured and civilised heathens, supported by the wisdom and philosophy of natural men, some of them of highly cultivated gifts. Today, this idolatry which may be described as the wisdom of man, has its counterpart in the humanism, which bitterly attacks the supernaturalism of the Bible on the grounds of human reason; and in Romanism, which is simply the idolatry of human wisdom, magnified and adapted to all the religious needs of the unregenerate human heart. The other danger arose from Judaism, which in the Apostle’s day sought to corrupt the gospel by claiming a place in the salvation of a sinner for circumcision and the keeping of the law. Today, Arminianism is a popular message, which equally corrupts and weakens the Gospel by claiming some place for human ability or obedience in the sinner’s salvation. The Gospel opposes every form of human wisdom or philosophy or religion as being the alone sufficient Revelation of God’s saving will.

1. Paul also in his service resisted every temptation to meet the attacks of the enemies of the Gospel on other grounds, save the Word of God. “For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, bringing into captivity every thought to the obedience of Christ” — 2 Cor. 10:3, 4. The apostle, therefore relied upon the Word of God, prayer, and patient waiting upon God’s will, as the only means of obtaining the help which the Lord gives when He arises to bless and prosper His cause.

This is a noble conception of the Gospel. Can we say that we share it? We may answer, yes, if we too have felt the power of the Gospel in our soul’s salvation. We too will declare there is salvation in no other but in the once crucified and now risen and glorified Redeemer.

Can we say that we have the same whole-hearted devotion to this glorious Gospel? If Christ has entered our hearts and dwells by His Spirit within, we too will rouse ourselves to serve him with some measure of this same fidelity and zeal.

This doctrine is the central doctrine of the Christian Church. The Synod, the supreme court of the Church, will shortly be opened, and in its work will be reviewing the business that comes before it. Political questions may need to be examined, for the politics of the day are as far astray as religion; heresies, which must be exposed and condemned; religious business, sent up from the different and sometimes isolated congregations of the Church. But in all this work, the main message of our Church to which everything else is subordinate, and which must be kept steadily in view as the great purpose for which we as a Church exist, is the declaration of this glorious message, “Christ and him crucified.” If the Free Presbyterian Church faithfully discharges this duty, then Christ, the Great Head of the Church, will preserve us as he has done in the past, and will continue to bless us.

May He bless His word.

The Church

The word Church in our common discourse is used in a variety of senses. Sometimes it signifies the material building erected for Divine worship; sometimes it means the people usually assembling in such a building; sometimes the aggregate body of the clergy as distinguished from the laity; sometimes the collective body of professing Christians. As general use is the law of language, it does not become us to take exception to the variety of significations that are given to the term by our best writers; nor can we even say that much practical inconvenience arises from them, inasmuch as the accompanying circumstances usually determine the specific sense in which the word is to be understood. But it is never to be forgotten that, when we come to the interpretation of the Word of God, the variety of senses commonly attached to the term is altogether inadmissible, and would, if adopted, darken and corrupt the meaning of Divine revelation. The word Church in Scripture has always one meaning, and one only — an assembly of the people of God — a society of Christians. The Greek word ecclesia, in its primary and civil sense, means any assembly called together for any purpose (Acts xix. 32), but in its appropriated and religious sense, it means a society of Christians, and is invariably translated by the word Church. Examine the Scriptures from the commencement to the close, and you find that the word

Church never has any other meaning but that which we have stated. Let any man who feels disposed to dispute this statement, produce, if he can, any passage from the Word of God where the sense would be impaired if the phrase society of Christians, or Christian assembly were substituted for the word Church. This, we are persuaded, would be impossible.

Though the meaning of the word Church is in Scripture always the same, let it be observed that its applications are various. It is applied, at the pleasure of the writer, to any society of Christians, however great, or however small. Examples of this fact will not fail to suggest themselves to all who are familiar with the Word of God. We give a few passages as specimens :

Col. iv. 15 : “Salute the brethren which are in Laodicea, and Nymphas, and the Church which is in his house.” There the term is applied to a society of Christians so small as to be able to find accommodation in a private dwelling-house.

Acts xi. 22 : “Then tidings of these things came unto the ears of the Church which was in Jerusalem.” There it means a society of Christians residing in the same city, and including, as we know on excellent authority, several thousand persons.

Act vii. 38 : “This is he (Moses) that was in the Church in the wilderness with the angel which spake to him in Mount Sinai, and with our fathers : who received the lively oracles to give unto us.” Here the word signifies a society of Christians — an assembly of God’s people so large as to include a whole nation, consisting at the time of at least two millions in number. The term is also applied to the people of God in the days of David, when residing in Canaan, spread over a great extent of territory, and amounting to many millions. Heb. ii. 12, compared with Psalm xxii. 22-25.

1 Cor. xii. 28 : “And God hath set some in the Church, first, apostles; secondarily, prophets; thirdly teachers; after that miracles; then gifts of healings, helps, governments, diversities of tongues.” Here the term means the society of Christians residing on earth; for it was among them, not among the saints in glory, that God raised up men endowed with apostolic and prophetic gifts.

Eph. v. 25 : “Husbands, love your wives, even as Christ also loved the Church, and gave Himself for it.” The word is here used to signify the society of Christians in the largest sense — all for whom Christ died — the whole family of God — all saints in heaven and all believers on earth, viewed as one great company.

Let it be observed, however, that, amid all this variety of application, the word Church never alters its sense. Its meaning in every occurrence is the same. However applied, it never ceases to signify a society of Christians; but whether the society that the inspired writer has in view is great or small, general or particular, is to be learned, not from the term, but from the circumstances in which

the term is used. In every instance it is from the context, never from the word itself, that we are to gather whether the society of Christians, intended by the writer, is to be understood of the collective company of God’s people in heaven and earth, or only of those on the earth, in a nation, in a city, or in a private house. The practice — into which the best expositors of Scripture are occasionally betrayed — of taking up some idea conveyed by the text only, and regarding that idea as entering into the meaning of some particular word, has been shown by a late eminent critic to be the origin of those numerous significations — perplexing by their very multitude—appended almost to every word in our classical dictionaries, and the prolific source of errors in the interpretation of the Word of God. This is obviously what has led many to suppose that the word Church has two meanings — signifying something different when referring to the universal body of believers, from what it does when denoting the body of believers connected with a particular locality. The truth is, that the word Church has only one meaning, but it has a variety of applications. The term of itself never conveys any idea but a society of Christians; it is the context that invariably determines its general or particular application. It is manifestly inaccurate, therefore, to maintain that an idea, invariably conveyed by the context, enters into the meaning of the term; when, as all must admit, the term, apart from the context, does not suggest either a limited or universal application.

Had we occasion to speak of the several Christian congregations of a province or nation in their separate capacity, it would be quite in accordance with the Scriptural idiom to designate them the Churches of that region. None can forget how frequently the Apostle speaks of the Churches of Syria and Achaia, Galatia and Asia. So, if we required to speak of the individual congregations of Christians in Ireland — the separate Christian societies scattered over the country — we might denominate them the Churches of Ireland, there being nothing in existing ecclesiastical usages to make such language either unintelligible or liable to be misunderstood. But it deserves to be noticed that, when we use such phrases as the “Established Church of Scotland,” the “Episcopal Church of America,” or the “Presbyterian Church of Ireland,” there is no departure whatever from the Scriptural sense of the word. The meaning of the word in Scripture, as we have seen, invariably is a society of Christians, and this is precisely its meaning in any of the above phrases; the context, at the same time limiting the Christians in question to those professing certain principles, and belonging to a certain country. When we employ, for instance, such a designation as the Presbyterian Church of Ireland, the word Church is used precisely in the Scriptural sense to denote a society

of Christians, which we learn from the context professes Presbyterian principles and resides in Ireland.

The propriety of applying the term to signify the Christian people of a country, does not arise from the fact that they are ever assembled in one congregation, either personally or by representatives, but from the fact that the mind contemplates them as a collective body. All saints in heaven and believers on earth are styled the Church, not because they are assembled literally or figuratively, but because, in the view of the mind, they are regarded as a great society, separated from the world, and united by common principles into one great brotherhood. And so the Christians of any denomination, though composing a multitude of congregations, may, in their aggregate capacity, be properly styled a Church, not because they are either figuratively or literally assembled, but because, in the view of the mind, they are regarded as a collective body, distinguished from others, and united among themselves, by the profession of a common creed.

Some writers, indeed, give a different account of the matter. They tell us that the universal community of Christians in heaven and on earth is called in Scripture the Church, not because they are viewed as one great brotherhood, united by common principles, but because they “are at all time truly and properly assembled in Jesus.” It is a mere fancy to suppose that the mind ever takes such a fact into account, when employing the term in its universal application; but, if so, it does not alter the case. The Christians of a particular district, or a province, or of a nation, may be properly designated a Church for the same reasons; because they also “are at all times truly and properly assembled in Jesus.” There is no sense in which all the Christians on earth and in heaven are “assembled in Jesus,” that the Christians of any particular country are not thus assembled. If the whole is assembled, so also are the parts. Take the matter either way, the Christians of a district, or a province, or a kingdom, holding certain principles in common, if viewed as a collective community, are a Church, exactly in the sense of the Scriptures. They are a SOCIETY OF CHRISTIANS. — From Witherow’s The Apostolic Church Which Is It ?

The Civil Magistrate

God, the supreme Lord and King of all the world, hath ordained civil magistrates, to be, under Him, over the people, for His own glory, and the public good: and, to this end, hath armed them with the power of the sword, for the defence and encouragement of them that are good, and for the punishment of evil doers.

The civil magistrate may not assume to himself the administration of the Word and sacraments, or the power of the keys of

the kingdom of heaven: yet he hath authority, and it is his duty to take order that unity and peace be preserved in the Church, that the truth of God be kept pure and entire, that all blasphemies and heresies be suppressed, all corruptions and abuses in worship and discipline prevented or reformed, and all the ordinances of God duly settled, administered, and observed . . . .

It is the duty of people to pray for magistrates, to honour their persons, to pay them tribute or other dues, to obey their lawful commands, and to be subject to their authority, for conscience’ sake. Infidelity, or difference in religion, doth not make void the magistrates’ just and legal authority, nor free the people from their due obedience to them . . . — The Westminster Confession.

Mbuma Missionary Society Meetings, Utrecht

Although the previous week had been very cold for the time of year, Tuesday, 5th May, turned out a beautiful warm day as friends of the Mbuma Missionary Society gathered for their Annual Meeting in the De Veemarkthal, Utrecht, at 10 a.m. This particular day commemorated the anniversary of Holland’s liberation from the power of the Nazis at the end of the Second World War. The day itself was a national holiday when various festivities were engaged in by the people, rejoicing in remembrance of that deliverance. It was remarkable in these circumstances to discover the very large gathering of 5,000 people to the Missionary Meeting. Many of these people were young; yet they were all gathered here in support of the Mission activities of the Free Presbyterian Church of Scotland in Rhodesia.

The Society had invited the Revs. Robert R. Sinclair, and Donald MacLean, to address the meeting. A special welcome was extended to Rev. A. Ndebele, who, being on his way to the Synod as representative of the Rhodesian Presbytery, was also able to be present. As one looked out from the platform upon the vast sea of faces it filled one with a great sense of gratitude to the Lord, who has put it into the hearts of these people to pray for, and to support (so faithfully), the Mission. It is really impossible to find words to convey the impression created by this, the largest meeting yet of Dutch friends so much in sympathy with, and so desirous of the advancement of, the Cause of Christ in Rhodesia.

The Meeting was opened by the Convener of the Dutch Committee, Mr A. D. Redelijkheid, who was Chairman of the Meeting. Psalm 111, vv. 6-9, were sung; Eph. 3. 1-12, was read, followed by prayer. Mr Redelijkheid then addressed the meeting, basing his remarks on the portion read from Ephesians, indicating how

the Gentiles became fellow-heirs and partakers of grace and salvation. He exhorted those present to support the Mission work with prayer and sacrifice. In addressing the Free Presbyterian Ministers present on behalf of the Committee, the Society and the gathering, the Chairman said, “Our Dutch Mission friends like to see and hear ministers from other countries. This year we have the privilege of the representatives of the Church in Scotland and Rhodesia being among us on our Seventh Mission Day. This day is an anniversary for the Dutch people, remembering that our nation was delivered twenty-five years ago. Then our nationality seemed to be lost as others dominated us, but we were delivered. At the beginning of this meeting we sang “He sent redemption to his folk.” Our enemies tried to starve us, but England, America and Canada, sent their armies to deliver us and exerted pressure on our enemies who were defeated. In these anxious days there were people in our country and abroad who were praying and God heard their prayer. ‘He sent redemption to his folk.’ Jesus Christ redeemed by His ransom. For ‘the redemption of their souls is precious.’ They are bought by His blood. On this day we give you a very hearty welcome and here you have an open door.

Rev. Ndebele will find love to the Mission amongst thousands of white Christians in this Country and this will strengthen him.

Rev. R. R. Sinclair will remember his saying at our meeting at Hoofddorp, that we all felt in our hearts a sense of love and fellowship between the Church in Scotland and Rhodesia and the Church in Holland. He also mentioned that in times of persecution the people of Holland had very kindly received the persecuted faithful ministers and people of God from Scotland.

We trust that in this country the Rev. D. MacLean may be filled again with the power of faith and love to the Mission, to go on in his work as Clerk to the Foreign Missions Committee.

“May the God of Grace who gave Himself a ransom for you, fill you with his love and grace.”

After thanking all those who had laboured to make this Mission Day a success, the Chairman gave out Psalm 47. vv. 7-9, to be sung.

The whole company then rose to sing in words expressive of their heart’s desire for the blessing of God upon the Mission and all those who labour in connection with it. The huge Hall was filled with grave sweet melody as 5,000 voices sang

“Your hands within God’s holy place
lift up, and praise His name.

From Sion’ hill the Lord thee bless,
that heav’n and earth did frame.”

Ps. 134. vv. 2 and 3.

Rev. Donald MacLean, Glasgow, then addressed* the Meeting,

followed by Rev. P. J. Dorsman, Staphorst, who spoke from John 10. 16 to 17. He was followed by Rev. G. Van De Breevart, a faithful friend of the Mission. When the collection had been taken, which amounted to 32,386 guilders, further presentation of funds were made to Mr J. Reijers, the Society’s Treasurer. Among these were eight boys from Rev. Breevart’s congregation, who had collected amongst their fellows 1,800 Guilders, and 4 girls dressed in national costume, from Staphorst who presented 5,000 Guilders. Rev. A. Ndebele personally thanked and shook hands with these young people. In passing it may be remarked that, although there were quite a number there clothed in the costume peculiar to the district as is the custom, there did not seem to be so many as in former years. It is likely that this old custom, like so many others, is gradually dying out. The collection taken at the meeting amounted to over £7,000.

After lunch an address* was given by Rev R. R. Sinclair, who was followed by the Rev. W. Gamp, Grafhorst. He was followed by Rev. A. Ndebele*, who in turn was followed by the Rev. F. Mallan, Gouda, and the Rev. J. Van Prooijen, Stavenisse. The proceedings were then brought to a close by singing and prayer, and another remarkable Mission Day in Holland came to an end. May the Lord abundantly bless our Dutch friends and may all the fruit be to His Glory.

The representatives from Scotland are indebted to Mr S. Nieuwenhuis, Hooddrop, and Mr N. Post, Hilversum, the Secretary of the Society, for their hospitality, and to Mr C. Van Waveren, for his guidance and work as Interpreter.