Alexander Stewart
From that time2 I began to teach and preach Jesus Christ with some degree of knowledge and confidence. From August 1797 to January 1798 I preached a course of sermons on the fundamental doctrines of Christianity
1Reprinted, with editing, from The Free Presbyterian Magazine for 1913. It was written in 1800 as a letter to David Black of Edinburgh. Stewart was then the parish minister of Moulin in Perthshire. The first section, printed last month, described spiritual conditions in his district and the Lord’s dealings with his soul; he came into the ministry unconverted.
2The time when Stewart experienced a spiritual change.
following, for the most part, the order of texts in the tract entitled, Short Sermons.3 I was now enabled to show from Scripture that all men are by nature enemies to God, disobedient to His law, and on that account exposed to His just indignation and curse. I therefore addressed them not as persons who were already, from education, birthright, or local situation, possessed of saving faith and other Christian graces, but as sinners under sentence of death and who as yet had “not obtained mercy”.
I did not as before merely reprove them for particular faults or vices and urge them to the practice of particular virtues, but told them that the whole of their affections and inclinations needed to be pointed in a new direction, and even their virtues new-modelled. I showed, however, that, supposing it was done, this could not atone for past offences, nor wipe away guilt already contracted; that sin could not be remitted unless satisfaction was made to the broken law of God; that purity of heart and constant obedience in future could not earn the reward of eternal life, which had been at first conferred as a free gift by God and was now wholly forfeited by sin.
Yet I showed that their case was by no means desperate, for we had the glad tidings to tell that God has made provision for the complete salvation of sinners; that He had appointed His own eternal Son, in human nature, to procure for sinners the pardon of sin and a title to glory by His obedience and sufferings; that, in conferring these blessings, God acts as the sovereign dispenser of His own gifts, not in consideration of any merit (for there is none) in the person on whom He bestows them; that a conformity of our will to the law of God, which I formerly considered the ground for God accepting the sinners, was itself a gift bestowed by God in consequence of His having first justified, and adopted them as His children; that love to God and man, an abhorrence of evil, and a disposition to what is good, were included as essential parts in this great salvation wrought out by Christ for sinners; so that, if a man is not renewed in the spirit of His mind, neither are His sins pardoned, nor His person accepted with God.
I urged them to pay attention to what the Word of God declared to be their condition, not to be deceived with vain hopes of recommending themselves to His favour by their own exertions, but as humble, needy supplicants to apply to Him through the merits of Christ for pardon, and for the gift of His Spirit to make them serve Him with fidelity and delight, to be diligent in studying the word of truth, which alone can make us wise unto salvation. And I urged them, having obtained grace from God, to practise diligently every active and self-denying duty, and to abound in good fruit, to their own
3There were 13 texts, beginning with: “What is a man profited, if he gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?” (Mt 16:26).
advancement in holiness and comfort, to the temporal and spiritual benefit of their fellow-creatures, and to the praise of Him who had called them out of darkness into His marvellous light. I thought it right often to caution them against judging of their state by transient impressions or emotions of which they might be conscious, but only by a prevailing, habitual preference of God’s honour and service to their own gratification, appearing in the uniform tendency of their purposes and actions.
The novelty of the matter, and some change in my manner of preaching, excited attention. People began to think more, and sometimes to talk together, about religious subjects and of the sermons they heard, but I did not yet know of any deep or lasting impressions having been made. The two persons already mentioned as being converted had by this time got clearer views of the gospel; they were enabled to derive comfort from the word of salvation and began to bear testimony to the grace of God their Saviour.
They used occasionally to visit a poor, infirm woman who had long walked with God and now lived alone in a mean cottage in the neighbouring village. It was proposed that they should come together to her house at a time appointed, and that I and some of my family should join them and spend an evening hour or two in reading, conversation and prayer. In process of time different persons who were inquiring after the one thing needful – hearing how we were employed and believing that God was with us – asked to join these gatherings. In this poor woman’s little, smoky hovel we continued to hold our weekly meetings till August 1799, when she was called away to join the general assembly of the first-born above. Her growth in grace had been very conspicuous and her death was triumphant.
In summer 1798, the Lord’s Supper was dispensed in our congregation at the usual time of year. For some weeks before it, I endeavoured in preaching to explain more fully the nature of the ordinance, applying it more to the conscience; I also tried to explain the character of those who, as disciples, were commanded to keep it. The exhortations and warnings then given appeared to be accompanied with God’s blessing. Some of the communicants judged themselves to be in an unconverted state and kept back, of their own accord, from partaking of the sacrament. Others, after conversing with me privately on the subject, took the same resolution. Many of those who might otherwise have applied for admission did not apply. I inferred this from the comparatively small number of persons applying. For some years before, the number of candidates for admission each summer amounted to 30, 40 and sometimes near 50. In summer 1798, there were not more than 12, of whom nine were admitted. The sacrament was dispensed again the same year in November, when only six more new communicants were admitted.
Although the number of communicants was thus for the time diminished, yet the number of those who were brought under concern about their eternal interests was increasing. This concern showed itself chiefly among the younger people under 25 or 30. Their knowledge was yet imperfect. A natural shyness often hindered them long from telling others what they thought or felt. They had as yet no friend whom they judged able, from experience, to understand their situation or to give them counsel. Some of them began to visit one of the two earlier converts formerly mentioned, from whose reading and conversation they derived considerable benefit. By means of this common friend, they came to know each other better. One might now observe at church, after divine service, two or three small groups forming themselves round our few more advanced believers, and withdrawing from the crowd into the adjacent fields to speak on Christian matters together; while a little cousin, or some other young relative, followed them silently and listened earnestly to their religious conversation.
As the sacrament of the Lord’s Supper had been much abused by admitting, without strict examination or special instruction, all candidates who could give a tolerable answer to common questions, and who were free from grosser immoralities; so it must be confessed that the sacrament of baptism had been still more profaned. Nothing but one kind of scandal was understood to preclude a man from admission to this ordinance. Gross ignorance or immoral behaviour only laid a man open to some admonition or reproof, or at most laid him under the necessity of procuring another sponsor, but it hardly ever prevented the baptism of his child. Nothing subjects a man to greater disgrace among us than to have his child remain unbaptized. The dominion of custom in this matter is so despotic that most parents would choose rather to carry their children a hundred miles to be baptized by a Popish priest than be refused baptism when they demand it.
The superstitious notions and other abuses attending our celebration of this sacrament called loudly for reformation. Last year I preached a short course of sermons on baptism. At the same time, agreeably to a recent recommendation of the presbytery to which I belong, I revived the laws of the Church on this ordinance, which had fallen into disuse, particularly that which prohibits private baptism. Whenever I baptize a child on a weekday, whether in the church or elsewhere, I previously intimate the service. After preaching I administer the ordinance in the presence of the congregation. By these means, many have been brought to understand better the nature of this sacrament and to attend to it with more reverence. It had long been customary for the parent to entertain his neighbours and connections immediately after the baptism. Thus this sacred ordinance, instead of being regarded as a most
solemn religious service, had degenerated into an occasion of carnal festivity. The more religiously disposed among us have set the example of discontinuing this practice.4
In February 1799, it pleased God to call home my dear wife, after we had been married little more than five years. She too had been growing in grace during the last two years of her life. For some months her health declined gradually, but her faith and trust in her Redeemer were on the whole uniform and steady. The dismissal of her spirit from the body was gentle, without pain or struggle. Her meek and humble behaviour, her growing love to her Saviour and the joy she expressed at the prospect of being soon with Him were blessed to the edifying of our pious neighbours, who often called to visit her.
The following month I began a course of practical sermons on regeneration, which I continued to the beginning of the following July. These were attended with a more general awakening than had yet appeared among us. Seldom a week passed in which we did not see or hear that one, two, or three persons were brought under deep concern about their souls, accompanied with strong convictions of sin and an earnest inquiry after a Saviour. It was a great advantage to them that there were others on the road before them, for they were seldom at a loss to find an acquaintance to whom they could freely communicate their anxious thoughts.
The house of one of our most established Christians became the chief resort of all who wished to spend an hour in reading or conversing about spiritual subjects. Some who had but newly begun to entertain serious thoughts about religion and who had not yet come so far as to speak out their mind, would contrive an errand to this person’s house and listen to her talk. She was visited at other times by those who were drawn only by curiosity or an argumentative spirit or wished to draw her into controversy. Such visitors she did not avoid, and at last they ceased to trouble her.
Other experienced Christians among us have been extremely useful to their younger brethren or sisters. Their conversation and example have been
4I later found that this practice needed some restriction. It was always desirable that both parents should be present at baptism, as being parties peculiarly involved in the solemn transaction. They could rarely attend on the ordinance in the church without risking the health of the newborn infant and of the mother not yet fully recovered. It was likewise inconvenient for private families, especially in such circumstances, to have a mixed congregation of people assembled at their houses, nor could many be accommodated. Therefore, instead of intimating sermon, I have now been long accustomed to allow the head of the family to ask such friends or neighbours as he chooses to have present, and I read and expound a portion of Scripture in presence of the parents and the company assembled. I have found profitable this private exposition and application of the Word of God, as well as the more public preaching of it.
principal means of turning the attention of the young to religion and of edifying those who have been already awakened. Such persons I find most useful auxiliaries. If they are neither prophets, nor apostles, nor teachers, yet their usefulness in the church entitles them to be called “helpers” (1 Cor 12:28). Nor do I think an apostle would hesitate to acknowledge them, both men and women, in the relation of fellow-labourers (Phil 4:3). Nor has success in this divine work been confined to instruments raised up among ourselves. The same happy effects have, in a certain measure, attended the preaching, the prayers, or conversation of pious brethren who have assisted at the celebration of the Lord’s Supper, or made us other occasional visits.
Mbuma Zending Meeting in Holland
Rev D A Ross
This year, the annual mission meeting held by Mbuma Zending, in support of the Free Presbyterian Church of Scotland mission work in Zimbabwe, took place in Gorinchem on Saturday, April 27. Our Dutch friends once again showed their generous support by contributing 45 783 euros to the collection at the meeting. This amount is only a part of what they give each year. Last year the total given was £1 029 086; the previous year it was £1 121 978. Without this support it would be impossible for us as a Church to engage in such extensive work in Zimbabwe, both in the mission institutions and congregations; indeed the work would be greatly curtailed without Mbuma Zending’s enormous contributions.
Approximately 3500 people were at the meeting to hear addresses from ministers of their various denominations. The Chairman, Rev A van Voorden, who spoke first, introduced us and welcomed us to the gathering, expressing the good wishes of Mbuma Zending to the Free Presbyterian Church. Each minister then gave an address from a portion of Scripture. There was also a mission story for the many children attending, narrated most ably by Mr N Verdouw. The Headmaster of the John Tallach High School, Mr B Ncube, who is also an elder in the Ingwenya congregation, gave a short history of the Mission, reported on the work of the School and mentioned many of the difficulties encountered throughout the Mission. I also gave an address on Mark 16:15,16.1 Mr Ncube’s addresses, as well as my address and my response to the Chairman’s greetings and good wishes, were all interpreted in a lively manner by Mr van Haaften.
The Chairman reminded the large gathering of some of the well-known
1The address follows this article.
people associated with Mbuma Zending, not only from Holland but also from Scotland, who have gone to their eternal rest. We were thus reminded that here we have no continuing city.
The kindness shown by many friends during my visit was overwhelming. To meet some old friends reminded me of our journeys through Holland to Eastern Europe and their unfailing contribution towards our mission endeavour there.
When the Mbuma Zending meeting concluded, Mr B Ncube and I each received, from a group of business people, a copy of Thomas Boston’s Fourfold State beautifully bound in leather with our name on the front cover. Dr Anneke Snoek, home on furlough from the Mbuma Hospital, kindly interpreted for us. It was a pleasure to meet her and her nursing colleague.
It was also a pleasure and privilege to be with many of the Mbuma Zending Committee who go to great pains, along with many of their congregations, to provide such marvellous support for our continuing gospel work in Zimbabwe. We have every reason to believe that “this is the doing of the Lord”. We, as do our Dutch friends, crave the Lord’s temporal and spiritual blessing on this work. It is He alone who has power to give the increase. In our every success, we have to acknowledge heartily: “God gave the increase” (1 Cor 3:6).
During the six days I spent in Holland, I was kindly cared for by Mr and Mrs Jan Voortman in Rijssen. This meant taking me from and to the airport and to and from the Mission meeting – many miles and hours of travel. I give my sincere thanks to them again and to all who showed me so much kindness. I render thanks especially to our gracious Lord, whose care and keeping we are constantly under and cannot do without. “Hitherto hath the Lord helped us” (1 Sam 7:12).