By REV. D. J. MACASKILL, M.A.
IN America one religion is not recognised by the State more than another. The Bible must not be taught to children in the national schools in case Roman Catholics, Jews, and Agnostics might be offended. In the eyes of the law all religions are equal. One result is a multiplication of sects, such as Holy Rollers, Mormons, Seventh Day Adventists, Russelites, Fifth Monarchy Men, etc. The principle of
Voluntaryism limits civil authority in the sphere of its operation and disenables it from discharging one principal part of its official duty which, according to the Word of God and the doctrine of Protestants, is to maintain piety “as well as justice and peace” (Confession of Faith, chapter xxiii, Section 2).
Voluntaryism leads to the multiplication of sects and errors. The Anabaptists and Brownists affirmed that the Christian magistrate had no right to meddle at all with any matters of religion, and they plead for a universal toleration under the specious pretence of liberty of conscience. Against the above extravagant principles the reformed divines employed their pens and showed how contrary they were to the Holy Scriptures and their affinity to several of the gross principles of the ancient Donatists and Novatians. They were referred to as new lights but were in reality exploded heresies. It is curious that there is a movement now to disestablish the Church of England because Parliament twice rejected the “new” Prayer Book which tended to Romanism. The purpose of the Romanisers is to have liberty to innovate ad libitum. At the same time the Church of England and the Church of Scotland are conferring about reunion; the Presbyterian Church of England and the Episcopalian Church being represented at their conferences. Church of Scotland ministers are asked to familiarise their congregations with the Christian conviction of the necessity for reunion. The union of 1929 was supposed to be for the Christian good of Scotland. One of the architects of the union, the late Dr. John White, said he was quite as happy in an Episcopalian service as in a Presbyterian one. So we see now the goal is union with the Episcopal Church of England, which is a limb of Anti-Christ to a great extent. If Uniformity of worship, doctrine, discipline, and government is sought, why not return to the Westminster Confession of Faith, which was drawn up at the request of the English Parliament to secure uniformity for the three kingdoms of England, Scotland and Ireland? The Confession was ratified by the Scottish Parliament and by the General Assembly, but not accepted in England, although the most of the Westminster Divines were Englishmen. Only five were from Scotland.
Preparations are being made to celebrate the fourth centenary of the Reformation in Scotland. It is questionable how much is left of the carved work of the Reformers that has not been destroyed by axes and hammers.
Even in Caithness pupils in a national school were asked by a school chaplain to remember the Feast of “Saint” Michael. To remember the Sabbath Day to keep it holy would be more in line with the history of Scotland. The eminent philosopher, Thomas Carlyle, said, “This Reformation by Knox is the only thing of world-wide importance that ever took place in Scotland. Previously Scotland was a barren country full of internal broils.” John Knox was not only an ecclesiastic but also a statesman. He was more far-seeing than the statesmen of
Elizabeth I. He warned them that there was a plan being formed to subdue the Scottish Reformation by a French army, and when Scotland was struck down, that they would stab England in the back and put Mary Queen of Scots on the throne instead of Elizabeth. So Elizabeth’s counsellors immediately sent men and money to assist the Scottish Reformation which was in such dire peril. When the lords of the congregation became lukewarm and succumbed to the blandishments of the Court, Knox alone stood firm, and to him many generations of Scotsmen are indebted for civil liberty as well as religious liberty. The might of Rome and Philip II of Spain, the rulers of the world, were represented in Mary Queen of Scots. Knox knew he was battling with these powers, and not only with a frail woman whose will he opposed. When asked if he did not fear the Queen, who had the power to put him to death, he said, “Why should I be afraid of the pleasing face of a gentle woman!”
Scotland may again become full of internal broils if dissevered from England. Nothing would please the Pope of Rome better and all the Society of Jesus. It would be a dark day for the world if the United Kingdom was no more.
In Britain the Protestant Reformed Religion is established by law. At every Coronation the monarch has to swear to uphold it. Only a Protestant can hold the Crown. The Lord Chancellor must be a Protestant. The Master of the Rolls ought to be a Protestant, as valuable documents are entrusted to him, such as those relating to the Papal plots against the life of Queen Elizabeth I. According to Voluntaryism, all the laws ratifying the Protestant religion in Britain, or even recognising Christianity and the Bible, must be set aside. “The whole series of laws approving, confirming, and establishing the Presbyterian religion, with the liberties and privileges of the Church in Scotland, to continue without any alteration to the people of this land in all future generations, whether granted in the more early periods of the Reformation, or in pursuance of the Claim of Right at the Revolution, the security of which establishment was declared to be a fundamental and essential condition of the union between the two kingdoms, without any derogation thereto for ever; all of these must be given up, and exchanged for the visionary and undescribed liberty of all religious professions. The Coronation Oath by which Her Majesty swore that she would invariably maintain and preserve the settlement of the true Protestant religion, with the government, worship, and discipline, rights and privileges of the Church of Scotland, established by the laws, must be declared null and void; together with that fundamental law of the British Constitution, which provides that none shall ascend the throne of this kingdom who is not a Protestant, or who marries any other than a Protestant” (Dr. Macrie’s Statement). To repeal the union of 1707 might endanger these bulwarks.
With regard to the duty of civil magistrates, the first Confession of Helvetia or Switzerland says, “Seeing that every magistrate is of God, his chief duty (except it please him to exercise tyranny) consisteth in this, to defend religion from all blasphemy, to promote it, and, as the prophet teacheth out of the word of the Lord, to see it put in practice, as far as lies in him. In this matter the first place is given to the pure and free preaching of the Word of God, the instructing of the youth of citizens, right and diligent teaching in schools, lawful discipline, a liberal provision for the ministers of the Church, and an attentive care of the poor. The latter Confession of Helvetia (which was expressly approved by the Church of Scotland and most of the Reformed Churches) teaches “that magistracy, of whatsoever sort it be, is ordained of God Himself, for the peace and tranquility of mankind; so that the magistracy ought to have the chief place in the world. If he be an adversary to the Church he may greatly hinder and disturb it; but if he be a friend and member of the Church, he is a most profitable member, and may excellently aid and advance it. His principal duty is to procure and maintain peace and public tranquility; which doubtless he will never do more happily than when he is seasoned with the fear of God and true religion, particularly when he shall, after the example of the most holy kings and princes of the people of the Lord, advance the preaching of the truth and the pure unadulterated faith, shall extirpate falsehood and all superstition, impiety, and idolatry, and shall defend the Church of God. For, indeed, we teach that the care of religion doth chiefly appertain to the holy magistrate.”—D. J. MacAskill.
The late Norman Morrison, Northton, Harris.
Norman Morrison was born in Geocrab, Harris, in 1873. As a young man he served in the Merchant Navy until in 1912 he left his ship in Canada, where he stayed with his uncle who had emigrated many years before. In 1914 he was called up into the Canadian Forces and, with many others, sent over to France.
It was in France he first realised that he was a guilty sinner before God. So great was his trouble and concern that he could not attend to his normal duties. Failing to derive any comfort from human sympathy, he was shipped back to Canada and sent into a Mental Institution. As there is no consolation for the conscience of a sinner awakened by the Holy Spirit but a faith’s view of the Blood of Christ, the treatment which was kindly given him by the skilful physicians of this world brought no relief to his burdened soul. While in this Institution he was in great distress of mind, being sorely tried by the temptation that for him there was no mercy. When Satan sees that a soul is being taken out of his kingdom, one of his common temptations is to do all in his wicked, finite power to drive that soul to despair.
In 1921, after ceaseless efforts on the part of Norman’s relatives, he was permitted to come home. While crossing the Atlantic, home-ward bound, it pleased the Blessed Holy Spirit to apply the Word of God to his burdened conscience, loosing his hands and setting the lawful captive free. If the spirituality of the Law in convincing him of his sin and misery caused him such agony of soul, it seems that when the spirituality of the Gospel was revealed to his understanding he rejoiced “with joy unspeakable and full of glory.” The religion of our departed friend did not consist in mere feeling but in the saving work of the Holy Spirit revealing by faith to him the efficacy of the Atoning Death of Christ.
On his arrival in this country he went to stay with his aged mother in Northton, Harris, where his soul was often refreshed and edified under the preaching of the late Roderick Ferguson (missionary), to whom he was knit in the bonds of Gospel love. His life and conversation gave a clear testimony to the power of vital godliness.
In 1941 his soul was again cast into the depths of despondency, and for a considerable time tempted by the devil with the malicious device of bringing the wrong Word of God to dear Norman’s mind. This is an old artifice of the devil. The words, “Jacob have I loved but Esau have I hated,” harassed his mind day and night, causing his trembling lips to exclaim, “I am Esau, the eldest son.” After suffering in this state of mind for some months, the Lord’s time came to deliver his soul once more out of prison. Thereupon he attended communion services throughout the Church. Our beloved friend understood something of the Church’s enquiry, “Saw ye Him whom my soul loveth?”
Greatly tried in his mind in the year 1947, he would say that for him there was no hope for eternity. One day the writer called to see him and, having asked him how he was, he replied in trembling accents, “I am a lost sinner and there is no hope for me.” We told him that he ought not to come to such a definite conclusion about the state of his soul for eternity as he had not the warrant of God’s Word for it. “Oh!” he replied, “but I have the Word of God for it,” and quoted Hebrews vi. 4, 5, 6: “For it is impossible for those who were once enlightened and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good Word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put Him to an open shame.” When we said to him that he was born again and that those who were born again could not possibly fall away he answered, “But I was never born again.” We suggested conducting worship together and, having pressed him to ask a blessing on the Word, he did so. His blessing was very short but it was the publican’s prayer. We remember that two or three of his few petitions were, “Have mercy on us. Put us right and keep us right.” This was the language of the new birth
from a soul in real earnest. After worship, when we shook hands in parting, he thanked us most sincerely for coming to see him who, he said, was most unworthy. The expression of his face showed that he was a little relieved, but how long that lasted we know not. Shortly afterwards he was loosed once more from his bondage. The Blessed Shepherd of Israel in His own good time spoke the word of consolation to his weary soul. After this deliverance Norman’s unctuous prayers, in a tone which was most sweet, were refreshing and edifying to those who loved Sion. In his prayers he quoted large portions of the Word of God from the Old and New Testaments and also from the Psalms.
In I Tim. iii. 8, 9, we are told that “the deacons must be grave, not double-tongued, not given to much wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience.” As a deacon of the Free Presbyterian congregation of South Harris our deceased friend adorned his office in the spirit of the truth for 19 years. At his brother’s home in Northton, on the 19th day of November, 1954, he passed away, to be forever with the Lord. His body, being still united to Christ, rests in the grave at Scarista Cemetery till the glorious dawn of the Resurrection Day.
To his brothers, sisters and relatives we extend our deep sympathy.
—A. McK.
Searmonan.
LEIS AN URR. TEARLACH C. MAC AN TOISICH, D.D.
SEARMON IV.
“Oir is aithne dhuibh gràs ‘ar Tighearna Iosa Criosd, ged a bha e saoibhir, gidheadh gu’n d’rinneadh bochd e air ‘ur son-se, chùm gum bitheadh sibhse ‘saoibhir tre a bhochduinn-san” (II Cor. viii. 9).
Is e th’ann a bhi’g oidhearbachadh a bhi mìneachadh an fhocail gràs a bhi ga dhorchachadh. Dh’fhaodadh-mid a ràdh gur e th’ann tròcair shaor nach do thoill sinn, no caoibhneas do-labhairt mòr; ach tha na briathran a tha ga leantuinn na’m mìneachadh is fhearr air. “Is aithne dhuibh,” ciod a rinn E, “ged a bha e saoibhir gidheadh gu’n d’rinneadh bochd e air ‘ur son-se, chùm gum bitheadh sibhse saoibhir tre a bhochduinn-san.” Tha e gabhail an fhocail ann an so, uime sin, eadar-dhealaichte ri a chiall àbhaisteach. Tha e gabhail a stigh sin, ach tha e gabhail a stigh tuilleadh. Cha’n e mhàin gu’m bheil so ann, “Is aithne dhuibh gu’m bheil ‘ur saorsa tre Chriosd uile gu lèir bho thròcair fhìor-ghlan, shaor, neo-thoillteanach; ach tha so ann mar an ceudna, Is aithne dhuibh ciod e’n tròcair iongantach a tha’n so, an gràs a tha toirt bàrr gach ni eile—gràs ‘ur Tighearna Iosa Criosd.
Ann an obair na saorsa tha againn am foillseachadh is iongantaich air iomlanachdaibh na Diadhachd; ach is e gràs a tha a’ soillseachadh na’s soilleire dhiubh uile. Tha againn gliocas do-labhairt Dhé, mòrachd do-labhairt a chumhachd, fìor-ghloine neo-mheasgaichte a nàduir, a cheartas neo-atharraichte agus nach gabh a bhi air a lùbadh; Fìrinn shocraichte agus nach gabh a bhi air a breugnachadh; tha iad uile againn air am foillseachadh, agus—an nì a tha ann fein iongantach gu leoir—air am foillseachadh co-cheangailte ri gràs. Ach tha againn mar an ceudna foillseachadh ni’s iongantaich oirre tre ghràs a bhi faotainn cleachdadh. Mar, uime sin, is e gràs an réult is dealraiche anns a cho-chruinneachadh uile, mar sin, tha foillseachadh nan iomlanachdan eile ag oibreachadh gus a dheanamh ni’s dealraiche. Tha iad a’ dealrachadh a mach gu bhi gar cuireadh gu sealltuinn ni’s suidhichte air gràs, mar an nì anns am motha am bheil cliù na Diadhachd air faicinn.
Tha gràs Dhé ann an saorsa, aig amaibh, air a nochdadh a mach dhuinn leis an Athair a bhi toirt seachad aon-ghin Mhic, gun a bhi ga chaomhnadh, ach ga thoirt seachad air ar son-ne uile; ann an àitibh eile leis a Mhac a bhi, d’a shaor thoil, a gabhail as làimh agus ag oibreachadh a mach obair na saorsa. Tha’n obair uile bho ghràs; tha cliù na muintir a tha air an saoradh a nochdadh gu’m feum i bhi bho ghràs. Ach is e luach agus ìosalachadh agus fulangais Mhic Dhé a tha teagasg dhuinn saoibhreas agus cliù do-labhairt a ghràis so. Tha e riatanach dhuinn, gu’n teagamh, a chuimhneachadh, am feadh a tha gràs na saorsa, na fhoillseachadh saoibhir agus làn, air a thoirt fo ‘r comhair mar so, a chum agus gu’m faigh creidimh bochd lag a pheacaich àite fois an uair a tha e beachdachadh air ni cho glòrmhor, nach fheum sinn smuainteachadh air mar gu’m bitheadh gràs aon de Phearsanan na Diadhachd anns an Trianaid Glòrmhoir na b’iongantaiche na gràs an Dithis eile. Is e gràs an Athair gràs Dhè air fhoillseachadh dhuinn. Is ann tre’n Mhac, agus leis an Spiorad Naomh a tha sinn a’ teachd dlùth do’n Athair. Ach ‘s e gràs an Athair ann a bhi eubhadh a Mhic, agus gràs a Mhic ann a bhi gu toileach a gabhail as làimh obair na saorsa, agus gràs a Spioraid ann a bhi ga co-chur, an aon ghràs ro-phailt Dhè, a rioghachadh “tre fhìreantachd chùm na beatha maireanaich, tre Iosa Criosd an Tighearna.” Gidheadh is ann anns an Tighearna Iosa a tha’n gràs so a sruthadh a mach; is ann tre E a ghabhail nàdur na daonnachd, agus tre a bhàs, a tha E ruigheachd air peacaich; is Ann-san a tha E air a dheanamh aithnichte dhoibh; is ann troimhe-san, mar an t-Eadar-mheadhonair, a tha sinn a’ teachd dlùth do ghràs aig an tobar, agus a blasad gu’m bheil Dia maith.
Ann a bhi gabhail beachd air gràs so do-labhairt Iosa Criosd, beachdaichidh sinn air ceithir nithean. I. Staid Chriosd roimh fhoillseachadh anns an fheoil. II. A muinntir air son an d’thàinig an Tighearn Iosa gu bhi bochd. III. Gu’n d’thàinig an Tighearn Iosa gu bhi bochd. IV. Chùm gu’m bitheadh sibhse tre a bhochduinn-san air ‘ur deanamh saoibhir.
(R’a leantuinm.)