As life is in Christ and unbelief a great sin, we may examine what sins hinder our believing, and they are the following:—
(1) If the Jews were kept back from Christ by a superstitious and over-much attachment to the Sabbath, many of us are kept from Him by mere contempt and indifference to the Sabbath. We leave it with your consciences which are the greatest sinners, you or the Jews, for both refuse to believe? We have double malignity.
(2) An unhappy attachment to tattles and idle stories that profit neither soul nor body. The great Apostle of the Gentiles made but few converts in the city of Athens. Have you a curiosity to know the cause? They were like many among ourselves. They had an insatiable curiosity for news, and though it is an idle passion, it drowns and enervates every noble sentiment in the soul. Story-tellers are generally liars, and these have their portion in the lake that burneth with fire and brimstone. As they despised eternal life, they shall suffer the second death.
(3) Lastly—Hatred and want of brotherly love. If this malignant poison dwells in any heart it is impossible the love of God could find room; and even though we should not find real hatred to any person, yet if our hearts are destitute of true Christian love, we cannot believe. The cause of this is either pride or an unhappy attachment to our own little interest. Whatever keeps us from Christ keeps us from life, and will land us in the dreary regions of darkness and death.
May God bless His Word. AMEN.
Extracts from a Diary.
(The following are extracts from a diary of the late Mr. Harley, who was a member of the Free Presbyterian Church Congregation in Edinburgh).
Sabbath, 21st July, 1934—In the interval between Church services reading the second chapter of Paul’s epistle to the Colossians, very pleasant reflections, especially upon verse eight, engaged my mind for a space. My attention was wholly absorbed in admiration of the wisdom of God in redemption through a Saviour already come: divine goodness was specially manifested to the New Testament Church in this superior privilege. Confessed in my heart also how agreeable it was to God’s glory that He should accept from man that worship only which he has prescribed in His Word. I believe that these thoughts which held captive my imagination on the Lord’s Day, were blessed communications of God’s presence, enlarging me with the joy of salvation.
The rudiments or first principles in natural religion may be considered insufficient in efficacy to guide men to salvation; for though natural light teaches that a supreme being should be worshipped, the darkness which surrounds men forms an impenetrable veil to communion. “Who can by searching find out God?” Man therefore wanders in error and ignorance till the light of the glory of God shines in His Son.
The lamentable bias of the unregenerate leads him to devise ways of his own whereby to please God and propitiate justice, and to rely upon his own inventions and good works as a righteousness in opposition to the grace of the gospel.
The Colossians, the objects of the Apostle’s very tender regard, learn from him that, by abiding in Christ,—rooted and built up in Him—their salvation proceeds. The doctrines and traditions of the world, though they may entertain a show of wisdom, bear no message of salvation, nor do they lay a sure foundation for hope, and raise the soul humbled by a sense of its sinfulness.
The imaginations of natural men tend to cleave to the elements of the world, the tangible things perceived by the senses, rather than to the verities of faith, whose place is in the heart.
Under the worldly sanctuary the Church in her tutelage partook of righteousness, learned of Christ, and were favoured with views of God’s grace. Thus believers in Israel partook of the first fruits as they traced the unseen out of the visible; the divine blessing on appointed aids confirmed patience and hope: in spirit they ascended to heaven in the cloud of the symbolic.
When faith came and the day of the gospel dawned, the Church advanced beyond the darkness and the shadow of the ceremonial into the glory of a more full age and stature in Christ; and the elements or rudiments find no place in the life of faith. They but oppose Christ, and set up rivals to Him in their own hearts; not beholding the beauty and majesty of the substance who follow after effete ceremonies and shadows for their hope.
Services merely of man’s appointment, whatever their praise, fail of the honour of edification, else the soul would be made perfect by the flesh. The enrichments of the inner life and progress in holiness come through channels of which God is the author: ordinances only of divine sanction will command the blessing of the sovereign Spirit. The soul which has experienced the new birth, rejecting those elements which perish in the using, will repair to Him in whom dwelleth all the fullness of the Godhead bodily, and be fully satisfied in that plenitude which is freely opened up and exhibited to believers through the grace of the new Covenant. “Ye are complete in Him.” (To be continued.)
The late Rev. James S. Fraser, M.A.
The Jewish and Foreign Missions Committee wish to place on record its deep sense of loss on the death of its Missionary in Southern Rhodesia, the Rev. J. S. Fraser, M.A.
James Fraser was born on 17th May, 1913. He was the only son of the late Mr. S. Fraser and Mrs. Fraser who were for many years resident in Strathpeffer. Mr. S. Fraser was a highly respected elder in our Dingwall Congregation. Mrs. Fraser, who now lives in Dingwall, is still spared to mourn the loss of her son.
Early in life, Mr. Fraser went through the great change whereby he was brought from the kingdom of darkness into the kingdom of God’s dear son. In 1935, he became a member in full communion in our Dingwall Congregation. By this time he had completed his scholastic studies by graduating M.A. at Glasgow University and went on in 1935-36 to take his Teacher-Training course. He taught temporarily until 1938 when he went out to Rhodesia to teach at
Ingwenya. The original arrangement was that he was to be there for 18 months, but the outbreak of the Second World War prevented him coming home. He was then employed by the Southern Rhodesian Government in training native teachers at Hope Fountain Teacher-Training Centre.
In 1945, Mr. Fraser returned home. By this time, he felt he had been divinely called to devote his life to the work of the ministry in the Mission Field. He took his Divinity course and a course in dentistry and returned to Rhodesia in 1947 where he took up work at Zenka in the Shangani Reserve. In 1954, he moved up to Mbuma where he commenced a Teacher-Training Centre and opened a new place for missionary enterprise.
Mr. Fraser possessed unique gifts for the work to which he was called and to which he gave himself so whole-heartedly. His abilities as an educationalist earned him the highest respect of both Europeans and Africans in the teaching profession in Rhodesia. The Teacher-Training Centres both in Government and Mission circles throughout the Country are run on principles evolved by him. One African remarked to a European, “Mr. Fraser can come into your class-room and by looking at your black-board can tell whether or not you are a good teacher!” He greatly rejoiced at the founding of a Teacher-Training Centre of our own where our teachers could be trained for our schools in an atmosphere in which Free Presbyterian principles prevailed. He never lost sight of the fact that education was but an handmaid to the instructing of souls in the wisdom of Heaven.
It was as a missionary, however, that Mr. Fraser appeared in the light in which his Master was most honoured and served. He possessed a most remarkable insight into the African mind and could enter into their problems with sympathy and understanding. While this gift was undoubtedly granted to him by the Lord of the Vineyard for the purposes of the work to which he was called, yet it is also true that it had its basis in Mr. Fraser’s devoted love to the souls of the Africans to whom he preached the everlasting Gospel. This is fully borne out by the fact that the name by which he was known among them was, “The man who loves the people.” No greater tribute could be paid to him by the people among whom he laboured so earnestly. The Lord blessed his preaching to many souls who were brought to the knowledge of the Saviour through his instrumentality, and some of those are left behind to mourn his departure.
His relations with the Committee were always of a most cordial nature and we would seek to thank God for our “fellowship in the gospel from the first day until now.” (Phil. 1:5.) As his Reports to the Synod show, he had a wide and comprehensive grasp of the whole situation. His spiritual and educational qualities constituted him an outstanding figure in Missionary activity in Southern Rhodesia. His departure to be with Christ at the early age of 45 years is, thus,
a tremendous loss to our Mission and to the Church at large. It needs to be remembered, however, that the Lord who has taken His servant from us is the One in Whom lies all the treasures of wisdom and knowledge and Who is able to supply all the needs of His Cause.
Mr. Fraser, his wife and family, were due to leave for this Country in January. In December Mr. Fraser was busy clearing up his affairs in preparation for his home-coming when he took ill and was removed to Bulawayo Hospital. There, everything was done which medical skill could devise to treat his condition but all to no avail. He passed away to be with His Divine Master on Saturday, 28th March, to the great sorrow of all who knew him. His remains were laid beside those of his infant child and Rev. J. B. Radasi at Ingwenya. A large number of people, estimated to be over 2,000, gathered to his funeral to show their respect for “the man who loved the people.” “And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours and their works do follow them.” (Rev. 14. 13.)
To his widow and children, as to his mother and sisters, the Committee extend their heartfelt sympathy and pray that they may enjoy, at this time, the consolations of the God of all comfort and the Father of mercy.
John Colquhoun, Convener.
Donald MacLean, Clerk.
Searmonan.
Leis an Urr. Tearlach C. Mac an Tòisich, D.D.
(Air a leantuinn bho vol. lxiij., t.d 374.)
- ‘S e th’ann a bhi leantuinn Chriosd a bhi dlùth-leantuinn ris an Fhear-shaoraidh—ri a Phearsa, (‘s e sin Ris Fein, an Slànuighear beo), agus mar sin r’a fhocal, r’a aobhar, agus r’a shluagh—fodh gach uile bhuaireadh gu bhi’g a threigsinn. Cha luaithe a chuireas neach aghaidh rathad Chriosd na choinnicheas e ri trioblaidean de ghné nuadh agus sònraicht’; agus cha luaithe a thig e dh’ionnsuidh Chriosd na dh’fhaodas gu’n coinnich e ri buairidhean gu a threigsinn. Faod-aidh e bhith teagasg mearachdach; soisgeul eile, ga bhuaireadh mar a bha ‘n a ceud eaglaisean—gu h-àraidh eaglaisean Ghalatia—air am buaireadh, gu bhi treigsinn na sìmplidheachd a tha ann an Criosd, agus a bhi’g iarruidh, an deigh dhoibh tòiseachadh ‘s an Spiorad, a bhi air an deanamh foirfe ‘s an fheoil. ‘N uair a bhitheas e mar so air fheuchain, their an t-anam a tha air a chumail le Criosd, Co dh’ionnsuidh a theid mi ach ga’d ionnsuidh-sa? Tha agad-sa briathran na beatha maireannaich. Tha dearbhadh-cridhe beannaicht’ air Diadhachd agus cìntt neo-thuiteamach air slighe na slàinte ann an Iosa
a leantuinn ceud chleachdadh a chreidimh; agus do-bhrigh so, iar-ruidh an t-anam a bhlais gu’m bheil an Tighearna gràsmhor, cha’n e soisgeul eile, ach sealladh agus blas as ùr dhe’n an dearbh shoisgeul gràs Dhé. ‘S e aon eile dhe’n a buairidhean so a bhi dol gu leisg air an aon làimh, agus laghaireachd air an làimh eile. Faoi-aidh neach a bha eudmhor agus teth ann an seirbhís Dhé fàs fuar agus gun bheatha, toileach a bhi’g ùrnuigh gu’n a bhi deanabh foir spàirn an deigh co-chomunn ri Dia, agus a bhi leughadh agus ag eisdeachd an fhocail gu’n fein-fhiosrachadh anns a choguis agus anns ‘n a h-aigndhean air a chùmhachd rannsachaidh agus glanaidh. ‘S cinnteach ann an sin gu’n do sguir e bhi fantuinn ann an Criosd. Na faodaidh e tuiteam air son tamul fodh chùmhachd laghaireachd, —’s e sin r’a ràdh, fein-fhìreantachd,—aon de na naimhdean is cuilbheartaich agus is cùmhachdaich ris am feum an creidmheach coinneachadh. Na’m b’ urrain e gabhail ann an creidimh simplidh ri geallaidhean saor ghràs ann an Criosd, agus earbsa anns an Tighearn air son an coimhlionadh, cia air bith cho eadar-dhealaicht’, aig iomadh am, a bhitheadh e dha anam ann an solus, comhfhurtachd, agus fàs. Ach car son a tha e duilich, aig am air bith, an creidimh simplidh so a chleachdadh? gu h-àraidh, do-bhrigh am fuigheal laghaireachd a th’anns a chridhe. ‘S e buaireadh cùmhachdach eile a th’ann an saoghaltachd,—’s e sin ri ràdh, co-chùmtachd ris an t-saoghal, na gràdh an t-saoghal a tha làthair. Thuit cuid de shluagh Dhé fodh’n a bhuaireadh so agus throimh-loit siad iad fein le iomadh bròn. Dh’fhàs an siol a chaidh a chur a’ measg an droighean suas, agus bha h-uile coltas air toradh pialte; ach air do “ro-chùram an t-saoghal so, agus mealaltaireachd saoibhreis, agus ana-miannan nithean eile teachd a steach, agus a tachdadh an fhocail, agus nithear neo-thorach e.” Ma tha sibh a dol a dh’fhantainn ann an Criosd, feumaidh sibh a bhi faireachadh ‘ur feum air a ghràs uile-chùmhachdach gu bhi ga ‘ur cumail am feadh ‘s a tha sibh a dol an ceann gnòthuichean an t-saoghal so, a chum agus gu’m bitheadh ‘ur cridheachan fathasd far am bheil Criosd. ‘S e aon eile dhe’n a buairidhean so, uabhar spioradail. ‘N uair a bha’n t-Abtol mòr air a thogail suas a dh’ionnsuidh an treas neamh, dh’fhaodadh-mid a ràdh, Cia cho iorasal ‘s a bhitheas Pòl ann am fein fhiosrachadh a leithid sin de ghràs. Gid-headh, air eagal gu’m bitheadh e air àrdachadh thar tomhais tre mheud na’n seallaidhean a thuair e, thugadh dha sgolb ‘s an fheoil. Agus ma dh’fheumadh Pòl an smachd so a chùm agus gu’n bitheadh e air a chumail iorasal agus a fantainn ann an Criosd, co’n Criosduidh nach eil ann an cunnart uabhar spioradail, gu h-àraidh an deigh fein-fhiosrachadh neo-àbhaisteach air maitheas an Tighearna? Agus nach fheud e bhi gur e’n t-aobhar air son am bheil cuid de Chriosduidhean air cho beag comhfhurtachd agus aoibhneis suidhichte gu’m bheil iad cho ullamh air a bhi cur an sealbhachadh air saorsa ann an àite Chriosd. “Fanaibh,” tha E’g ràdh, “Annam-sa.” ‘S e’n aon eile a dh’ainmicheas sinn dhe’n a h-iomadh buaireadh gu bhi treigsinn
Chriosd—oir feumaidh sinn a mheas mar sin— a bhi fodh dhiobhail misnich. na bhi ullamh gu fannachadh, gu h-àraidh ann an trioblaid. Cha’n e caraid do dh’ioraslachd a tha ann an diobhail misnich; ged a tha cuid de chloinn ghràdhach Dhé gu tric air taghal orra leis, agus air an cumail ional le a bhuaidh orra, ag ràdh, “Tha mo shlighe folaicht’ o an Tighearn, tha mo chòir air a leigeadh air dearmad le mo Dhia.” Ach tha E ‘g ràdh, “Nach aithne dhuit, nach cuala tu? An Dia bith-bhuan, an Tighearna, Cruithear chriocho na talmhuinn, cha’n fhannaich agus cha sgìthich e: cha’n fheudair a thuigse a rannsachadh. Bheir esan neart do’n anmhuinn, agus dhoibh-san a tha gu’n lùgh meudaichidh e treise.”
- Feumaidh a bhi fantainn ann an Criosd a bhi gabhail a stigh ann a bhi fantainn Ann gus a chrioch, eadhon ‘n uair a bhitheas an fheoil ag iarruidh fois, agus ‘n uair a bhitheas ni-eiginn a cogar-saich gu’n robh gu leoir ann de dh’aideachadh air seann pheacaidd-ean, agus gu leoir de ghleachd ri peacadh ‘s an taobh a stigh. Gus a chrioch—gus nach teid an t-anam ni’s moth a mach, gu’s am bi e air a dheanamh geal ‘n a fhuil-san, agus air a lionadh le lànachd Dhé, a faotainn a’ neamlh ann a bhi toirt air ais na h-uile ni a thuair e, ann a bhi toirt aoraiddh le buidheachas do’n Uan a chaidh a mharbhadh.
Tha’m Fear-saoraiddh ag innse dhuinn ciod e toraidhean sona a bhi fantainn Ann-san. Tha iad dhe’n t-seorsa so :—An toiseach, a bhi toirt a mach mòr-thoradh, eadhon an toradh sin leis am bheil an t-Athair air a ghlòrachadh, agus a tha ‘n a chomharadh air neach a bhi ‘n a dheiscioibuil; ‘s an dara h-àite, eolas air Dia mar Fhear-eisdeachd ùrnuigh, do-bhrigh ann a bhi cumail dlùth ri Criosd, tha ùrnuigh a soirbheachadh, agus air do’n chreidmheach a bhi gun chridhe aig a tha ga dhìteadh, tha muinghin aig a thaobh Dhé gus a bheul fhosgladh gu farsuinn a chùm agus gu’n lion an Tighearn e; agus, anns an treas àite, gu’m bheil aoibhneas air a dheanamh làn, air chor agus gu’m bheil e faotainn, eadhon ‘n uair a tha e brònach, gu’m faod e bhi deanamh gàirdeachas gun sgar.
Ach na di-chuimhnicheadh-mid gu’m bheil Criosd a labhairt mu chuid nach eil a fantainn Ann-san; agus gu’m bheil an truaigh a reir aoibhneas na muinntir a tha. Cia cho uamhasach ‘s a tha bhriath-ran. “Mar fan neach annam-sa, tha e air a thilgeadh a mach mar gheig, agus air crionadh; agus tionaillidh daoine iad, agus tilgidh iad ‘s an teine iad, agus loisgear iad.” Cia cho duilich ‘s a tha suid-heachadh neach air an robh coltas aon uair a bhi ann an Criosd, ‘n a chreidmheach ‘n a ainm, gu dian a gràdhachadh a Phearsa, a shluagh, agus aobhar, na neach a tha rannsachadh Fhocail, agus a tha toirt urram Dhà laghannan,—’n uair a threigeas e cheud ghràdh, seadh, a theid air ais a dh’ionnsuidh an t-saoghail agus a tha ris air a ribeadh ‘n a thruaillidheachdan. Am bheil aon dhiubh sin ‘n ar measg? Ma tha aon, gu’n deonaicheadh an Tighearna, ann an tròcair neo-chrioch-nach, ma’s bi e tuilleadh ‘us anmoch, deiligeadh ris air a leithid de
dhòigh, agus a chridhe gu domhain air a leon, gu’n tigeadh an glaodh a mach, O nach robh e dhomh-sa mar anns na bliadhnaichan a chaidh seachad.
Am bheil neach air am bheil an t-eagal gu’n do chaill e, na cha mhòr nach do chaill, an fhianuis a bha aon uair aige air a bhi ann an Criosd, do bhrigh gu’m bheil an creidimh, an t-aithreachas, an gràdh, am fein-aicheadh, na na nithean a shaoil e aon uair a bu tòiseachadh na’n gràsan beannaichte sin ‘n a anam, a nis gun a bhi air a faicinn leis? ciod e’n leigheas air son a leithid sin de shuidheachadh? An e bhi luidhe thairis air seann fhein-fhiosrachaidhean, na bhi’g amharc ni’s moth a agus ni’s moth a an taobh a stigh de’n chreutair fein? Faodaidh an Tighearn saorsa a thoirt anns an dòigh so. Ach ‘s e’n ni gu sònraicht’ a tha thu air do ghairm dha ionnsuidh, ma tha thu nis a faireachadh gur e bhi as eugmhais Criosd suim gach truaigh, tighinn mar pheacach, mar cheann-feadhna na’m peacach, a dh’ionnsuidh an Tighearn Iosa. Mar a h-urrain dhuit a ràdh le muinghinn gu’m bheil thu ann an Criosd, gidheadh faodaidh tu ràdh gu’m bheil E dha do chuireadh gu tighinn dha ionnsuidh, maillle ris a ghealladh nach tilg E air chor air bith a mach thu. Gabh beachd air gràs cuireadh cho beannaicht’ na dean dàil ann a bhi lùbadh a stigh ris, thig gu Criosd; agus sgapaidh eirigh Grian na Fìreantachd air t-anam an dorchadas; ‘n a sholus chi thu solus, agus pillidh sìth agus aoibhneas maillle ri cridhe air a leaghadh. Ach ma’s e agus nach mòr nach do chaill thu an fhianuis a bha uair-eiginn agad a bhi ann an Criosd, feoirich aig an dearbh am cuin a thòisich teagamh air a bhi lionadh t-inntinn? An ann an deigh ni bu lugha de dhùrachd agus de dhichioll a thaisbeanadh anns an ùrnuigh uaigneach, an deigh dhuit àite a thoirt do leisg spioradail, agus an deigh do Fhocal Criosd a bhi na bu lugha air a rannsachadh leat agus a bhi gabhaib còmhnuidh annad? An sin tuig agus faigh buannachd dhe’n leasan shòlmaite a tha so a teagasg dhuit. Is ann an an co-cheangal ri fein cheasnachadh, ri ùrnuigh, ri bhi deanamh Fhocail Fein luachmhor, a tha’n Tighearn Iosa ga fhoillseachadh Fein dha shluagh, ga’n cùmail a fantainn Ann-san agus ga’n aiseag air ais bho’n seacharan.
‘S an àite mu dheireadh, cia cho duilich ‘s a tha suidheachadh na muinntir ris nach urrainear a ràdh, “Fanaibh Annam-sa,” do bhrigh ‘s nach robh iad ri amh ann an Criosd. Ge b’e cho mi-chùramach ‘s a dh’eisdeas neach ri so is ni uamhasach a th’ann a bhi as eugmhais Criosd. ‘S e th’ann ach neach a bhi fodh mhallachd Dhé agus fodh uachdaranachd a pheacaidh, a bhi beo ann an eas-urrain do Dhia, a bhi’g imeachd anns an t-shlighe leathainn a tha treorachadh gu sgrios. Ach ma tha Criosd ga d’ iarruidh-sa ‘n uair nach eil thusa ga iarruidh-san; ma tha tròcair gu leoir ann an Criosd dhuit-sa, eufachd ‘n fhuil gu bhi ga’d ghlanaidh, agus cùmhachd ‘n a ghràs gu bhi ga d’ naomhachadh, an sin smuaintich cia cho uamhasach ‘s a bhitheadh e a bhi beo agus a bàsachadh a bhi diùltadh a Criosd so, a bhi tighinn am fianuis Righ-chathair a Bhreitheanais as eugmhais Criosd, a bhi
air t-fhògradh bho làthair Chriosd, agus a bhi air a ràdh riut leis an t-Slànuighear bheanaicht Fein, “Imich uam.” Cha’n e briathran gun chiall a tha’n so. Gheibh thu mach fathasd gur e nithean a tha’n so a bhuineas do’d shìth. Uime sin, nach iarr thu an Tighearn am feadh ‘s a the E ri fhaotainn, am feadh ‘s nach eil thu air leabaidd pian, am feadh ‘s a tha do reusan agad, am feadh ‘s a tha agad fathasd am luachmhor Sàbaid, am feadh ‘s a tha Iosa fathasd a bualadh aig do dhorus?
Notes and Comments.
Money spent in Gambling.
According to recent authentic figures, gambling in Britain increased by £13 million last year to a total of £568 million. The biggest increase of cash outlay in gambling was said to be on what are called football pools. Whatever gamblers themselves say, supported by the modern view of freedom of action for all, in support of gambling, we are firmly of the opinion that the increasing number of cases of embezzlement by people in posts of responsibility, of safe-blowing, of Post Office and Bank robberies, are to a great extent the actions of gamblers who have lost all their means and are desperate for money. No doubt other wicked motives are behind these crimes; but where as the drunkard may spend a few pounds in a night ruining himself, the gambler may lose a hundred pounds in one day. Gambling is a pernicious and evil disease. As to football pools, the most of households throughout the kingdom spend a certain amount of money each week regularly, endeavouring to obtain a fortune or at least much more than they spend. Multitudes of unemployed persons, many obtaining Government public assistance, and many others who haven’t a decent coat to their back, are spending sums of money every week on horse-racing and football pools. And yet this terrible moral and social evil is encouraged and not condemned from Government level downwards.
A Roman Catholic Aspires to United States Presidency.
We understand that in America it has always been held that a Roman Catholic could never become President. But Protestants in Britain and in America know full well, that the overthrow of Rome’s power in many European Countries, has intensified Rome’s drive for place and power where the freedom afforded by Protestant principles prevails. Mr. John F. Kennedy, Senator from Massachusetts, is said to be the leading contender for nomination by next year’s Democratic Convention. He is being kept before the public more than any other aspirant to the White House. He is being closely watched in the U.S.A., because he is a Roman Catholic. And we in Britain are not by any means disinterested, and especially from the religious aspect of the possible election of such a man. Say what they like,
the Roman Catholic layman in power is dominated by his first loyalty to the false claims and demands of the Pope. Then his political policy will by no means favour such a Protestant nation as Britain still is, although this might be well hidden under cover. We trust and pray that Rome will not succeed in having a puppet in the White House.
Timely Criticism of Spain’s treatment of Protestants.
We were gratified to read recently a report from the House of Commons relative to complaints of discrimination against Protestants in Spain, which were made both by Conservative and Labour M.P.’s. Sir Godfrey Nicolson (Con. Farnham) appeared to press the matter with understanding. Mr. Robert Allan, Under Secretary, Foreign Office, evaded the issue by requiring that those persecuted be British subjects before Her Majesty’s Government could take any action. Sir Frank Medlicott (Nat. L.C. Norfolk) said that the discrimination was against Protestants as such. Further “This is coming very close to a denial of freedom of worship. Will you remind the Spanish Authorities that we are living in the twentieth century and not in the Middle Ages,” said Sir Frank. Mr. Allan replied that if the Protestants were Spaniards, then the British Government had no locus standi. If they were British subjects, then action could be taken. Sir Godfrey Nicolson then gave the Government and Mr. Allan of the Foreign Office a telling and realistic reproof when he said—”Are you saying that Her Majesty’s Government is completely disinterested in this condition of religious persecution in a European State with whom we have tolerably friendly relations?” There was no reply. These M.P.’s knew what they were saying, as it is now common knowledge that Protestants are persecuted in various ways in Spain, and we should be in sympathy with Spanish Protestants. Words fail to express the reaction of our mind in a calm manner when we think of the freedom enjoyed by the minority of Roman Catholics in Britain, and the evil and wicked restrictions placed upon Protestants in Spain. As Sir Frank Medlicott referred to the Middle Ages—the law of the Roman Catholic Middle Ages still obtains in Spain.
Cinema Attendances Decline.
Cinema attendance in Britain during 1958 totalled 754 millions—161 millions fewer than in 1957. It is expected that this decline in attendance will continue. It may be said that Television in the homes is accounting for this. Whatever the reason, the cinemas did untold harm to multitudes and made millionaires of vain persons, and were and are instruments of Satan, and it is some relief to the Christian community that many are closing down. The World themselves get tired of one “broken cistern” after another.
Church of Scotland Gateway Theatre.
A recent play in the Church of Scotland Theatre, in Edinburgh, called “The Enchanted,” concerned the love of a young girl for a ghost and her gradual transfer of affection to her flesh and blood suitor. This is the rubbish which the Church supports and so called ministers of the Gospel seek to defend. We are getting back to the Middle Ages indeed!
Easter Services in Presbyterian Churches.
The determination of many Church of Scotland Clergy to assist in bringing back the people of Scotland to Episcopacy was made evident by a survey of Notices of Church services in “The Scotsman,” for Edinburgh Churches, on March, 28th, 1959. The headings “Easter Sunday,” “Easter Day,” “Easter Services” appearing in many of the congregational notices. In one town in the North a joint “Easter Service” was held in the evening of what Episcopalians and others call “Good Friday.” Do these people have weekly prayer-meetings? We do not know of them. Formality in religion is the fashion.
A further Criticism of the Scottish Reformation Society.
What officials of the Scottish Reformation Society do, must inevitably affect the Society itself. Rev. J. Blair Gillon, M.A., Secretary of the above Society was advertised to take part in an afternoon and evening service in the Barclay Church, Edinburgh, on what is called “Easter Sunday.” And “Easter Communion” was advertised to take place in that Church at the morning service. Whoever would countenance a minister and a congregation holding “Easter Communion” and designated as such, the Scottish Reformation Society Secretary should be one of the last to do this. But no! Surely Rev. Blair Gillon knows that the Scottish Reformation under John Knox eliminated the celebration of Easter as a tool of Episcopacy. We are tempted to prolong this note, but suffice to say that we have been dismayed and disgusted in the recent past with several matters in connection with this so called Scottish Reformation Society. We have previously referred to these matters in these columns. Now the Secretary favours the celebration of Easter. There seems also to be a conspiracy of silence on the part of those officially connected with the Society. To us, this Society is surely in need of reformation.