APPOINTMENT OF FAST DAY BY PRESBYTERIES.
THE following letter is issued to the several Congregations of the Free Presbyterian Church:—
Dear Friends,—It is a matter of common knowledge that at the present moment the Protestantism of Great Britain is almost unprecedentedly imperilled. Mr. William Redmond, one of the Irish Roman Catholic Nationalists in the House of Commons, was recently permitted to bring into that House a Bill by which it was meant to alter the Accession Oath taken by the Sovereigns of Great Britain at their coronation, and also to throw open to Roman Catholics the Lord Chancellorship of England and the Lord Lieutenancy of Ireland — the two offices from which, together with the Crown, Roman Catholics are by the Emancipation Act of 1829 excluded. This Bill also proposes to repeal the enactments against the Jesuits which even the framers of the Emancipation Act found it necessary to retain.
What is, in this connection, still more serious is the fact that the Prime Minister has intimated his intention to modify the King’s Protestant Declaration so as to render it more palatable to Roman Catholics. The Declaration, which this country, after a long and painful experience of Popish intrigue, found necessary to impose upon our Sovereigns at their coronation, as a condition of enjoying the Crown, is as follows:—
“I, Edward, do solemnly and sincerely, in the presence of God, profess, testify, and declare that I do believe that in the Sacrament of the Lord’s Supper there is not any Transubstantiation of the Elements of Bread and Wine into the Body and Blood of Christ at or after the consecration thereof by any person whatsoever; and that the Invocation or Adoration of the Virgin Mary or any other Saint, and the Sacrifice of the Mass, as they are now used in the Church of Rome, are superstitious and idolatrous. And I do solemnly, in the presence of God, profess, testify, and declare, that I do make this declaration and every part thereof in the plain and ordinary sense of the words read unto me, as they are commonly understood by English Protestants, without any Evasion, Equivocation, or mental Reservation whatsoever, and without any dispensation already granted me for this purpose by the Pope, or any other authority or person whatsoever, or without any hope of any such dispensation from any person or authority whatsoever, or without thinking that I am or can be acquitted, before God or man, or absolved of this declaration or any part thereof, although the Pope, or any other person or persons or power whatsoever, should dispense with or annul the same, or declare that it was null and void from the beginning.”—(Act of Settlement, 12 and 13 William III., cap. 2.)
There can be no question that the Declaration which has proved such an effective weapon against Romanism in the past is at this hour needed as much as ever it was. Several attempts in times past were made to alter this thoroughly Protestant Declaration, but they were without success. These efforts, however, were put forward by private members, and now for the first time is a Revision of the Declaration in favour of Romanism to be made by the Government of the day, and this alteration is likely to be placed among matters by which the Government will stand or fall. When we consider the strength of the present Government in the House of Commons, and the apathy of the party in opposition in regard to matters that are of vital importance to sincere Protestants, we would be inclined to say that, so far as man can see, the realization of the proposed change in the Oath is a foregone conclusion. But the Church of God in times past have often had to see that man’s extremity is God’s opportunity. The Courts of our Church feel that our only help is in God, and with this conviction, have resolved that they should in this emergency call upon the praying people of the Church to engage in united prayer to Almighty God that He would frustrate the purposes of those that are ready to serve the plots of the Papacy.
We have several examples of remarkable deliverances, recorded in His own Word, following such a cry unto God on the part of His people, when they were in straits. We need only remind you of the conduct of Moses and the children of Israel, when at the Red Sea pursued by the Egyptians; of that of Jehoshaphat and Judah when threatened with a great multitude from beyond the Dead Sea; and of that of Mordecai and the Jews when threatened with destruction from Haman. These called upon the Lord, and He answered them; and who can tell, but, if on our part, at this juncture, earnest supplication be made at the throne of grace that our Protestantism as a nation be not further weakened, we may have an answer in peace.
We are, at the same time, but following the example of the godly in the past, when we resolve conjointly to hold Tuesday after the first Sabbath of March as a Fast Day, on account of our imperilled Protestantism. We trust all our Congregations and people will give good heed to this resolution.
We may add that it is the purpose of our Church Presbyteries to give an early opportunity to members and adherents of the Free Presbyterian Church to petition the Legislature against any change in the King’s Protestant Declaration, or against any concession to Papal claims.
(Signed) JOHN R. MACKAY,
Clerk, Northern Presbytery.
JAMES S. SINCLAIR,
Clerk, Southern Presbytery.
NEIL MACINTYRE,
Clerk, Western Presbytery.
PETITION BY NORTHERN PRESBYTERY TO PRIME MINISTER AGAINST CHANGE IN THE KING’S PROTESTANT DECLARATION.
“The Humble Petition of the Northern Presbytery of the Free Presbyterian Church of Scotland to the Right Hon. Herbert H. Asquith, K.C., Premier, and to the other Members of His Majesty’s Government, sheweth:
That the Presbytery have heard, with grief and alarm, of the Premier’s purpose to modify, if it be possible, the King’s Protestant Declaration; That it appears to the Presbytery that to question that Great Britain’s exalted place among the nations is in close connection, on the one hand, with her repudiation of Popish superstition and idolatry, and, on the other hand, of her assertion of Protestant truth, were tantamount to questioning the fact of God’s providence in the world; That Rome has not ceased to claim a right to govern the nations of the earth, but that, on the contrary, Rome, being now more than ever under the dominion of the Jesuit Order, is putting forth unprecedented efforts to bring the British Government, in particular, to bow to the Pope’s will in all things; That to yield in the least degree to this Papal claim is but another step towards the demoralisation and downfall of the British Empire, and that the Presbytery fear that, if such a step is taken by His Majesty’s Government, the consequence in the long run will be civil war; That His Majesty’s Government ought not, at this juncture, to lend only a deaf ear to the earnest remonstrance of many of His Majesty’s loyal Protestant subjects against making any change in the Royal Protestant Declaration, because, although for the moment the Government is backed in the House of Commons by a large majority, if the Lord has yet a favour towards this land, He will assuredly overthrow that party that seeks to undermine the Protestantism of Great Britain; That the words in which the Sovereigns of Great Britain are, at their Coronation, asked to disown Papal claims, are mild in comparison with those execrations by which the Papacy everywhere curses Protestant truth; and that history has shown that Protestantism, in order to maintain its own existence, must meet Rome’s falsehood with a firm negation, and that herewith our liberties as citizens are bound up.
The Presbytery, therefore, in God’s name, implore the Prime Minister and the other members of His Majesty’s Government, not to touch the King’s Protestant Declaration, and your Petitioners will ever pray, etc.
In the name, and on behalf of the Northern Presbytery of the Free Presbyterian Church of Scotland.
(Signed) DONALD MACFARLANE,
Interim Moderator.
JOHN R. MACKAY,
Clerk.“
Uilleam Ames air an aon Salm deug thar da fhichead.
(Continued from page 397.)
AN t-ochdamh Leasan: Aig an neach ‘tha ag aideachadh a pheacaidhean ann an rathad aon fhillte, agus firinneach, bithidh mar an ceudna a pheacaidhean ann a’ fhianns an comh-nuidh, r. 3, Tha mo pheacadh a’ m’ lathair a ghnath.
Aobhar. 1.—Do bhrigh agus gu’r h-iad na nithean leis an toirear gu h-raidh buaidh oirne, na nithean is docha dluth leantuin ri ar cuimhne, mar a their muinntir gu coitchionn: Bheir mise faineair gu’m bi cuimhne agad an comh-nuidh air an la an duigh. ‘Nis d’a thaobhsan a ta ri aithreachas, ‘sann gu h-raidh le a pheacaidhean a bhuaidhaicheadh air.
Aobhar. 2.—Do bhrigh agus gu bheil coguis an neach ‘tha ri aithreachas a ghnath ag iarraidh reite agus sith ri Dia, agus air an aobhar sin tha e iomaguineach gun sgrur mu thimchioll a’ pheacaidh, do bhrigh agus gu’r h-e sin ‘n a aonar ‘tha seasamh ann an rathad a shith. Salm xxxviii. 3.
Aobhar. 3.—Do bhrigh agus eadhon an deigh do reite agus do shith a bhi air am faotainn, tha e feumail agus iomchuidh gu’m bitheadh cuimhne bhuan againn air ar peacaidhean. (1) Airson irioslachaidh. Deut. ix. 6, 7. (2) Airson taignealachd a thaobh Dhe. 1 Tim. i. 12, 13. (3) Airson rabhaidh, gus na peacaidhean ceudna a sheachnad ‘san am ri tighinn. 1 Cor. vi. 11. (4) Airson gu’n coimheadeamaid seimbeachd a thaobh peacaidh cosmhuil rinn fein. Tit. iii. 3.
Feum.—Airson ditidh, ‘nan aghaidhsan a leigeas dhuibh, cho furasda, cuimhne air am peacaidhean, agus ‘tha g’an sitheachadh fein le coguis bhruideal.
An naodhamh Leasan.—Airson aideachadh aon fhillte a bhi ann, tha e air iarraidh gu’n tugamaid an aire an toiseach do na peacaidhean sin ‘tha ‘an aghaidh Dhe a mhain, r. 4, A’ d’ aghaidh, a’ d’ aghaidh fein a mhain pheacaidh mi. Tha na brialhran so air an gabhail le luchd-mineachaidh mar gu’m bitheadh iad a’ cur an ceill an dara cuid gu’r h-e Dia a mhain a bha fiosrach air peacaidh Daibhidh ann an gnothuich Uriah, air neo gu’r h-e Dia a mhain a bha comasach air peanas a’ dheanamh air, air neo gu’r h-e Dia a mhain aig an robh comas a mhaitheadh dha, air neo, fadheoidh, gu’n robh an t-olc ann an aghaidh Dhe ann am peacaidh Daibhidh ‘toirt barrachd air na h-uile eucoir ‘bh’ann a thaobh dhaoine, air aon mar a bha a’ chuis ann fein, agus mar a bha e air a mhoth-achadh ann an coguis Dhaibhidh, ionnus agus gu’r h-e so a mhain a bha gu ‘bhi air a chumail air chuimhne leis. Ach tha a’ cheud da mhineachadh, a dh’ ainmich sinn ann an so, fallsa, agus cha-n urrainear aon de an da mhineachadh mu dheireadh a tharruing
o bhrithran Dhaibhidh, mar gnathaich sinn ainneart d ‘an taobh, agus cha mo tha iad ag amharc mar gu’m bitheadh iad a’ tarruing a mach ciall nam briathran gu h-iomlan. Tha e ag amharc uime sin, mar gu’m b-i intinn Dhaibhidh anns na briathran so, a bhi ag aideachadh a’ mhi-churam, an t-suaimhneas, an t-an-danadas sin leis an do bhrosnuich e Dia ionnus agus gu’n do leig E dha a bhi air a tharruing a stigh ann am buairidhean adhaltrannais agus marbhaidh. 2 Sam. xii. 9.
Aobhar. 1.—Do bhrigh agus gu bheil aideachadh de’ nghne so a’ dol a mach e choguis peacaidh a ta sealltuinn direach ri Dia ‘na aonar, agus mar sin ‘tha e gu h-araidh ag aomadh agus a’ cosnadh a’ chreutair gu a bhi ag iarraidh reite ri Dia.
Aobhar. 2.—Do bhrigh agus gu’r h-ann ann am peacaidhean a tha gu h-araidh ann an aghaidh Dhe tha tobar nam peacaidhean eile uile. (1) Gu buadhach, mar a ta iad a’ toirt air faibh sin a bha seasamh ann an aghaidh pheacaidhean eile, agus mar sin ‘fosgladh doruis dhoibh. (2) Ann an rathadh cosnaidh, mar le a bhi a’ treigsinn Dhe tha sinn ‘ga gluasad-san gu bhi ‘ga air treigsinnean, agus ‘air toirt a stigh ann am buaireadh. Tha, uime sin, aideachadh aon fhilte air na peacaidhean so, ‘gabhail a stigh ann aldeachadh diomhair air na peacaidhean eile uile.
Aobhar. 3.—Do bhrigh agus gu bheil aideachadh dhe’n t-seorsa so ag oibreachadh gu mor chum peacaidhean a sheachnadh anns an am ri tighinn, do bhrigh agus gu bheil e a’ bualadh direach air an aobhairean agus am freumhaichean.
Feum.—Airson seolaidh, chum agus ann an ordachadh ar beatha, agus ann an rannsachadh air coguis gu’n gabhamaid beachd shonruichte air na peacaidhean ‘tha folaichte o dhaoine, agus ‘tha aithneichte do Dhia a mhain.
An deicheamh Leasan.—Tha air t-aideachadh so, ma tha e firinneach, dhe’n t-seorsa so, gu bheil breitheanais air bith Dhe air am meas leis a’ chreutair soar o gach coslas aingidheachd, r. 4. Air chor as gu’m fireanaichear thusa ‘nuair a labhras tu, gu’m bi thu glan ‘nuair a bheir thu breth.
Aobhar. 1.—Do bhrigh agus gu bheil an creutair a’ faicinn aobhar cothromach a thaobh nam peacaidhean ‘tha air an aideachadh, cha-n e a mhain air son na breitheanais sin a tha air an cur an gniomh nan aghaidh, ach eadhon airson breitheanais fathast ni is ro thruime. Salm cxix. 75, 137; Neh. ix. 33; Dan. ix. 7; Tuir. iii. 32.
Aobhar. 2.—Do bhrigh agus gu bheil a’ gabhail e a stigh ann fein striochdadh iriosal fo laimh chumhachdaich Dhe. 1 Peter v. 6; 1 Sam. iii. 18; Is. xxxix. 8; 2 Sam. xv. 26.
Aobhar. 3.—Do bhrigh agus air an doigh so gu bheil sinn a’ toirt a’ ghloir uile do Dhia, airson a Cheartais ma ‘se a thoil peanas a’ dheanamh, agus airson a throcair ma ‘se a thoil maitheanas a’ thabhairt.
Feum.—Airson seolaidh, chum agus gu’n iarramaid ar n-aideichidhean a bhi a reir an riaghailt so.
An t-aon Leasan deug.—Chum air ‘n irioslachadh, bhitheas e cuideachail ma ‘se agus gu’n d’ theid sinn sios cho domhain ri ar peacadh gin leis an d’ thainig sinn chum an t-saoghall so, r. 5. Rom. vii. 14.
Aobhar. 1.—Do bhrigh agus mar is làine, agus mar is doimhne a bhitheas ar n-aideachadh ‘sann is coimhlionta agus is eifeach-daich a shruthas ar n-aithreachas a mach.
Aobhar. 2.—Do bhrigh agus g’ur h-e air truaillidheadhd gin sin is aobhar do na h-uile peacadh gniomh. ‘Nis chan’eil toradh a’ bith air a thug-sinn gu ceart ‘na nadur, mar bi e air fhaicinn ‘na aobhairean. Dealaithe ri aideachadh air an truaillidheadhd so, cha-n’eil e comasach dhuinn nadur ar peacaidhean gniomh ‘aith-neachadh, gun a radh a’ thuisinn gu ceart.
Aobhar. 3.—Do bhrigh agus gu bheil aideachadh air an truaillidheadhd so ag oibreachadh gu mor chum ar fein-aicheadh, chum a bhi a’ tagradh gras Dhe, chum a bhi a’ ceusadh an-t-seann duine, chum faire ni’s fithealtaiche air ar cridheachan fein, agus chum a bhi a’ seachnad phaecaidhean anns an am ri tighinn.
Feum. 1.—Gu ‘cur ‘an aghaidh nam muinntir ‘tha gu tur ag aicheadh, air neo co dhiubh a ta a’ feuchainn na’s uirre dhoibh chum an truaillidheadhd gin so a nochdadh mar ni beag.
Feum. 2.—Chum ditidh na dream sin dha’n gnath a bhi a’ lughdachadh am peacaidhean eile fein, a chionn agus gu bheil nadur truaillte aca, ged ‘sann a dh’ aobharaich so do Dhaibhidh a bhi a’ faicinn a’ phaecaidh fein air a mheudachadh, ‘se sin o bhi a’ faicinn an aomaidh a bha ann o bhreth chum peacaidh.
Feum. 3.—Air son seolaidh. (1) Chum gu’n cleachdamaid sinn fein ann an irioslachadh domhain a bhitheas ag eiridh o bhreith-neachadh eifeachdach air an truaillidheadhd a bhuneadh dhuinn o ar gin. (2) Chum agus nach bitheadh sinn riarachte le a bhi a’ gearradh sios geugan ar peacaidhean gniomh, ach gu’n iarramaid, ann an ath-ghineamhuinn fior, gu’m bitheadh freumh an uile air a’ spionadh as.
An dara Leasan deug.—Cuidichidh e gu ro mhor chum ar cridheachan irioslachadh ma ‘se agus gu’n eirich sinn ann ar n-aidlachadh chum naduir agus toil ro naomh Dhe, r. 6.
Aobhar. 1.—Do bhrigh agus troimh a bhi a’ coimeas nadur Dhe agus ar naduir-ne gu’m bi e, ‘san uair sin, soilleir ciod e cho mor agus a dh’ fhalbh sinn o choslas agus iomhaidh sin Dhe anns an do chruthaicheadh sinn, agus a chum am bheil sinn a nis as ùr air ar gairm. 1 Peter i. 15, 16.
Aobhar. 2.—Do bhrigh agus gu’r h-e toil ro dhireach Dhe a bu choir a bhi ‘na riaghailt d’ar toil-ne ionnus agus gu’n tugamaid fuath do nithean d’am bheil Esan a’ tabhairt fuath, a gus gu’n gabhamaid tlachd anns na nithean sin anns am bheil Esan a’ gab-hail tlachd. Tais. ii. 6. ‘Se, mar an ceudna, an toil ro dhireach so am fear-breith is fearr air ar cai me, agus d’ur a bhitheas an t-iomlanachd so air a’ chur fa chomhair ar truaillidheadhd, bithidh an truaillidheadh air ‘fhaicinn ni’s soilleire.
Feum.—Air son seolaidh, chum agus gu’n cleachdamaid sinn fein ann a bhi ‘togail aithne cheart oirrne fein, o a bhi a’ gabhail aithne cheart air Dia.
An treas Leasan deug.—Is taitneach agus ro phriseil ann an sealladh Dhe ionracas agus aon-fhillteachd cridhe, a reir nam briathra ceudna. Faic Gnath xi. 20. Tha Daibhidh anns an aite so a’ deanamh ainmeachadh air leth air an treibhdhireas so, do bhrigh agus ann a bhi a’ rannsachadh agus a’ glanadh a mach a choguis nach b’urrainn dha gun aideachadh gu’n bhudhaich cealg ro mhor comladh ris arao’n mu’n do thuit e ann am peacadh adhaltrannais, d’ur bha e a’ peacachadh ann an sealladh Dhe a mhain, agus mar an ceudna an deigh sin d’ur bha e a’ feuchainn ri cuibhrigeadh a’ chur air an droch-bheart so le droch—bheartan eile, chum agus gu’m faodadh e ‘fholach.
Aobhar. 1.—Do bhrigh agus gu bheil treibhdhireas a’ tabhairt do Dhia gloir uile-lathaireachd, gloir uile-fhiosrachaidh, gloir a mhorachd uamhaisich. Tha iadsan ‘tha anns an t-seadh so a’ deanamh gnothaich ris gu treibhdhireach, air an labhairt uimpe gu ceart mar mhuinntir a ta gluasad maille ri Dia. Is. xxxviii. 3.
Aobhar. 2.—Do bhrigh agus gu’r h-e so foirfeachd na h-umhlachd mhi-fhoirfidh a dh’ fhaodas sinn a’ thabbairt seachad anns a’ bheatha so, mar a ta i o’n chridhe uile, agus mar sin o’n duine uile.
Feum.—Airson earail, chum agus gu’n iarramaid gu treibhdhir-each an deigh an treibhdhireis so.