By REV. D. MACLEAN, Portree.
This interesting conference was held this year on 15th and 16th December 1959 at Westminster Chapel, Buckingham Gate, London, under the Chairmanship of Dr. D. M. Lloyd-Jones. This conference is held for ministers and ministerial students principally, although all are welcome. Its object is to foster the study of Puritan and Reformed theology, and the fact that this year’s attendance exceeded all previous years shows that there is an interest in Calvinistic doctrine which did not exist until very recently. The average attendance would be about 280, the vast majority of these being young men either already in charges or preparing for the work of the ministry.
At each session a paper was read and then time was allowed for discussion and an inter-change of views on the subject of the paper.
The first paper, read by Rev. T. E. Watson, M.A., was on Andrew Fuller’s Conflict with Hypercalvinism. This minister was
brought up in an atmosphere where sinners were not exhorted to repent and believe in Christ, the view being that such exhortations implied that man had the ability to do these things. Since Scripture teaches that man is dead in trespasses and sins, it was held that such exhortations and commands should not be addressed to unconverted sinners. When Fuller was mercifully delivered from this error, he wrote one or two treatises on the subject, the most important being his well-known, The Gospel Worthy of all Acceptance or The Duty of Sinners to Believe in Jesus Christ. This was a work of considerable ability abundantly proving from the Scriptures both the sinner’s responsibility to obey the Word of God and the preacher’s duty to preach the gospel to every creature. In the present writer’s opinion, however, he was very much influenced by the school of Jonathan Edwards on the subject of moral and natural inability and some of his illustrations on this point rather confuse the issue.
The second paper was entitled The Puritan View of Preaching the Gospel. This was read by Rev. J. I. Packer, M.A., D.Ph. While one may not be always able to agree with every statement made by Dr. Packer in his other writings, this paper contained nothing to which one could take exception. On the contrary, it was a welcome exhortation to return to a full-orbed preaching of the gospel. Dr. Packer argued that the modern idea of preaching the “A.B.C. of the gospel” did not give a full presentation of the gospel as that which redounds to the glory of God. The Puritans, on the other hand, taught not merely the Being of God but the doctrines of the Nature of God. They dwelt largely on the attributes of God, the claims of His justice and holiness as well as the glory of His mercy and grace. Dr. Packer held that the lack of the preaching of the Law of God was largely due to the failure to present to sinners the glory of the God against Whom they had sinned. As a result there was little realisation of sin and consequently the gospel was not prized as it should be.
The third paper was read by the Rev. P. E. Hughes, M.A., B.D., D.Litt. on the subject of John Calvin: The Man whom God Subdued. This was an historical paper dealing with the life and work of the great Reformer. Among other interesting things in this paper. Dr. Hughes illustrated Calvin’s use of humour in attacking his opponents as he ridiculed the silly superstitions of the Papists. This appears very clearly in his exposure of the veneration of relics of the saints indulged in by these unhappy people. The following is an example. “In assigning to Sebastian the office of curing the plague, their (i.e. the Papists) object was to bring him into high esteem, and so make him to be more eagerly sought after. The consequence has been that his body has been multiplied into four bodies, one of which is at Rome, in the church of St. Lawrence, a second as Soissons, a third at Pilignum, in Brittany, and a fourth near Narbonne, the place of his birth. He has, moreover, two heads—one at Rome, in the church of St. Peter, and another at Toulouse, in the possession of the Dominicans. Both
heads, however, are empty, if credit is to be given to the Franciscans of Angers, who give out that they have his brain. Nay, these Dominicans have also an arm. There is also another at Toulouse, in the Church of Saturninus, another at Casede, in Auvergne, another at Brissac, in Germany, besides minute fragments which exist in various churches. When all these things have been well considered, let anyone guess where the body of Sebastian really is . . .” As Dr. Hughes pointed out, Calvin in writing of these relics only referred to those of which he had personal knowledge.
The fourth paper was on Discipline in the Puritan Congregation, and was read by Rev. D. Downham. This interesting paper was followed by a lively discussion. It was encouraging to see so many young ministers evidently very concerned over this much neglected part of the work of the Church of Christ. A more firm lead might perhaps have been given them in their difficulties, for discipline is a means of grace as surely as preaching and the administration of the sacraments. It was suggested that a special ministerial Conference should be called to go into the matter more fully than was possible in the time available.
The fifth paper was on The Geneva Bible. This was read by L. Lupton, Esq. who gave a great deal of information on this Bible completed in Geneva, the city of Calvin, in 1560 by W. Whittingham, Anthony Gilby and Thomas Sampson. Of particular interest to us is the popularity of this Bible in Scotland before the translation and printing of the Authorised Version. This was due to the influence of John Knox.
The sixth paper was on Revival: An Historical and Theological Survey by Dr. D. M. Lloyd-Jones. In this paper it was pointed out that neither the Roman or Anglican Communions had enjoyed revivals as churches. There have been individual instances in the Anglican Church, but no revival in which the Church as a whole participated. Dr. Lloyd-Jones very obviously disapproves of the modern idea of having a revival by sending for some prominent man and having a series of meetings. He wants a revival which comes down from heaven. There were some points in this paper with which we could not agree, especially in grouping John Wesley the Arminian, and George Whitfield, the Calvinist together. We are convinced that when revival comes, it will be through the Truth of God that the Spirit of Truth will work. Dr. Lloyd-Jones, however, said many things which very much require to be brought out into the open in our day and generation.
The general atmosphere of the Conference was one of great interest in the doctrines of Calvinism. Those present seemed to be convinced that there was a swing in this direction and they seemed to be thirsting to learn more and more of the truths which compose the gospel that is the power of God unto salvation to everyone that believeth. In closing on a personal note, the present writer would have
liked to have heard more of confession of sin in the prayers made by the various ministers who opened the sessions. The use of the words “Our Father” and “Heavenly Father” sounded strange to his ears. Even although the assumption might be made that the nature of the Conference ensured that all present had a saving interest in Christ, it seems wrong to use these phrases in leading an indiscriminate number of people to the Throne of the Holy One.—D.M.
Five Stones.
Having thus been brought by the knowledge of Christ and his grace, to a renewed state, then, pursue your spiritual enemies and lusts, and be daily throwing stones at them, till they be killed. I allude to 1 Sam. xvii. 40, where David, in defeating Goliath, took five smooth stones out of the brook, and cast at him. In allusion to this, I will tell you of five stones that you should daily cast at your lusts. (1) The stone of instituted means, and appointed ordinances. Is prayer a mean? is the word a mean? Use these means in the Lord’s strength. (2) The stone of scriptural argument; such as Joseph’s argument; “Shall I do this great wickedness, and sin against God?” David’s argument; shall I do so and so? “Then would I offend the generation of the righteous.” (3) The stone of gospel-promises: such as that; “I will sprinkle clean water upon you, and ye shall be clean. I will give you a new heart and a new spirit,” &c. “Having these promises, let us cleanse ourselves from all filthiness of flesh and spirit.” Plead the promises, and cry for the grace promised. (4) The stone of Christ’s mediation and prayer; John xvii. 15, 17, “Sanctify them through thy truth, thy word is truth. While they are in the world, keep them from the evil of it.” Improve the intercession of Christ. (5) The stone of Christ’s death and passion. This crucifixion is that, in the virtue whereof sin is crucified. Improve his death, and look for virtue to come from thence.—Look to the Lord for grace and skill to cast these stones into the head of Goliath.—(Extract from Works of Ralph Erskine).
The late Mr. Alick MacDonald, Elder, Strathy.
The godly men who were connected with the Strathy and Farr Congregation of the Free Presbyterian Church, in North Sutherland from the beginning of the Church were John MacKay, Swordly, Bettyhill, the late father of Mr. Hugh MacKay, elder, Vancouver, Hugh Munro, Leadnagullin, near Strathy, George Munro, Farr, and Murdo MacKay, Missionary, Strathy. These gracious men are all at their rest in heaven. The only one we did not meet was John MacKay who died long before the others, although we visited and knew his
widow. When John MacKay, Swordly, was a leading man in that part of the Church, Alick MacDonald was in his youth, and was privileged to enjoy the friendship and fellowship of those godfearing men until one by one they were removed from the Church and their labours on earth, by death.
Mr. Alick MacDonald of whom we now write was born in the village or hamlet of Armadale, on the North coast of Sutherland, about three miles West of Strathy. He was born on 25th March, 1880, and died last year, 1959, on Monday the 10th of August, at the age of 79 years.
His father’s name was William MacDonald and his mother’s name was Grace Calder MacKenzie. Mr. and Mrs. MacDonald had their home in Armadale; and Alick, as he was always called by his friends, lived with his parents from his childhood, and after they died, he continued to live in the old home with a brother for a number of years. Many a time in Winter and Summer, Alick walked the lonely road which wends its way through hilly moorland from Armadale to Strathy Church, to worship the Lord in His Sanctuary. Later on he lived with his sister, Mrs. MacIntosh, at Thurso, and latterly at Forsinard, where friends going to and coming from Strathy, especially at Communion Seasons, used to visit him.
From information gleaned from his own conversation, we learned that his mother was one who knew and loved the Redeemer, and the ways of Zion. And as to the beginning of the work of grace in his own soul, he let it be known that he was very young, indeed a boy, when he began to have an interest in the salvation of his soul and the gospel of Christ, and the precious Word of God. And as far as we could gather, it was through his gracious mother’s instruction and influence that the Lord began the “good work” in his soul. That he was a poor, guilty and unworthy sinner, who was born again, not of corruptible seed, but by the Word of God applied to him by the Spirit of truth, was most clearly manifested by a long consistent life as a follower of the Lord Jesus Christ. His utterances at Question Meetings which are recorded hereafter substantiate this clearly and show him to be a man taught of God.
When he was a lad, after leaving School, he was for a little time engaged in some teaching work in a school in the Strathnaver district, Sutherland. One night after visiting friends, when he left the house in fog he missed his way and was lost for two days on Strathnaver. He related at a Communion in Wick, in 1950, that following upon this trying experience, he attended a prayer meeting at Bettyhill, Murdo MacKay, Strathy, was present, and John MacKay, Swordly, presided. John called upon Alick to pray in the following terms: “Rise and pray. Surely the Lord has something to do with you.” And so these discerning men perceived that the fear of God was in young Alick MacDonald.
He told more than once how his mother left the Free Church in Strathy at the time of the passing of the Declaratory Act of 1892-93. A Rev. Mr. Calder came to the Congregation after the death of the eminent Rev. Mr. Munro of Strathy. At first Mr. Calder exposed and condemned the Act from the pulpit in the hearing of his mother. Then Mr. Calder went away to attend some Church Court. We cannot remember if this was a Presbytery or an Assembly. When he returned he made a statement from notes which he had with him in the pulpit, and told the people to the effect that the Declaratory was not so bad as had been made out. Alick said when his mother heard this she resolved never to return to the Free Church in Strathy again and neither did she, nor her young son Alick. In this connection he was guided by the example of his mother, and from his youth until his death he had a love to the testimony of the Free Presbyterian Church. In this connection readers may note what he had to say at a question meeting in Strathy, three years before he died.
At the Question Meeting at Strathy in September, 1956, the portion given out was: “Thou hast given a banner to them that fear thee, that it may be displayed because of the truth”: Ps. 60, ver. 4. Alick when called to speak, among other statements, made the following remarks: “Those who were shewn hard things had to wait patiently on the Lord. A day came on them when they were brought out of darkness into the marvellous light of the gospel. ‘In our low state who on us thought: for mercy hath he ever.’ They were made to drink at times the wine of astonishment. When in the Free Church Assembly of 1892 men rose who did not believe God’s Word, it was an astonishment to them there who feared the Lord. An honour was given to the late Rev. D. Macfarlane and the late Rev. D. MacDonald. Some stood for a while but like the sons of Ephraim went back. Some of the Lord’s people did not get strength. Their strength went from them when they thought of their manses and churches. Manses and churches were not in the minds of Mr. Macfarlane and Mr. MacDonald. Truth was in their minds. ‘His testimony and His law in Israel He did place; and charged our fathers it to show to their succeeding race.’ How would we be today if they were lying down to slumber. We ought to be thankful to the Lord that we are the Church of the Reformation. Stone and lime is not the Church, but the people of the Lord. Great will be our condemnation in the Free Presbyterian Church if we go to the judgment seat without Christ. ‘Except a man be born again he cannot see the kingdom of God.’ ‘This is the condemnation that light is come into the World, and men loved darkness rather than light because their deeds were evil.’ Pilate said, ‘what is truth?’ There are men to whom truth is nothing. The Word of God is truth.”
For many years before Murdo MacKay died, Alick was his intimate friend. He loved and respected Murdo and in his characteristic simplicity went to Murdo with his difficulties and problems which
were always of a spiritual nature. But some of his questions would amuse Murdo. Here it may be said that Alick had likeness to Nathanael in whom there was no guile. This was conspicuous in his character and disposition. Once he said to Murdo MacKay, after having prayed in church at Murdo’s request, that his prayer was so dry that the Lord Himself would not have heard it. And frequently in public prayer he would name the person for whom he had occasion to pray. Once in praying for Murdo in Thurso Church, he said: “I mean Lord, Murdo MacKay.” Indeed, by the grace of God, he was truly a man of prayer. He lived a life of prayer. And in public and private, all who could appreciate prayer when listening to his exercise were greatly edified by the beautiful and accurate manner in which he quoted one passage of Holy Scripture after another.
This leads to the observation that our late friend was a man practically of one book, the Bible. He spent his days and his life in the Word of God, and rarely referred to any other source of reading except Bunyan’s sermons. He read the Church magazines of course, and did keep in touch a little with what was going on in the World, but he had little mind or desire to be taken up with even lawful things which were of a worldly nature.
We know that he was a member in full Communion in Strathy Congregation before 1911, so that he was at least fifty years a member in the Church. He was elected an elder in Strathy in June, 1944, and acted as Missionary for a number of years till failing health laid him aside for over a year before his death. During this period of confinement to his home and to his bed, he met with attacks from Satan but was greatly supported by the Lord. He expressed to the writer and others that the Lord was sending Gabriel the Archangel to help him. And he told us that on one occasion, Satan said that his (Alick’s) name was not in the Lamb’s book of life; and that Gabriel came and said that his name was in the Lamb’s book of life. In his weakness on the borders of heaven these were real experiences to this rare man of God; and so we have just recorded what he said to us. We were informed by those who heard him, that he once cried out upon his bed when alone: “You’ll never get me.” We believe that he was thus battling with Satan and his temptations.
We know that much more could be written about this good man who was anything but good in his own eyes. It may be of interest to those who never saw him to say that he was exceedingly tall, well over six feet in height, of thin build, and had a grave and solemn countenance and walked with a slow and measured step. The solemnity of spiritual and eternal realities seemed to pervade not only his life but his appearance also. His death has removed a light from our midst, in a dark day.
Mr. MacDonald was affectionately and constantly cared for in every way until the end, by his sister Mrs. MacIntosh and her daughter,
Mrs. Barnetson. We extend sincere sympathy to them and his two nephews and other relatives; and commend them to God and the Word of His grace.
* * *
ALICK AT A QUESTION MEETING.
At the Strathy Communion in September, 1957, the Question given out on Friday at the Question Meeting was: “And now in Christ Jesus, ye who sometime were far off, are made nigh by the blood of Christ”: (Ephesians chapter 2, verse 13). Mr. Alick MacDonald was there and was asked to speak. The following are verbatim notes taken down at the time by us while Alick was speaking. “Our first parents when in Eden before they sinned were not far off from God. Sin entered into the World and then they were very far off from God. When the devil saw the happiness of the man and the woman his malice was against the God of heaven and against Adam and the posterity that would come from him. They sinned and had no help of man at all. But the promise was given them: “I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” (Genesis, 3, 15). By the blood of Christ the promise is given to all who flee to the hope set before them. No hope apart from Christ. Our righteousness is as filthy rags. Nothing in us—nothing but sin and corruption. ‘O! death where is thy sting. O! grave where is thy victory. The sting of death is sin and the strength of sin is the law.’ Through Jesus Christ we must be dead to the law to be married to another. We have no desire to come to Christ. ‘Ye have not chosen Me but I have chosen you.’ The choosing was on His side. They were quickened and brought from death unto life. As to this life here it is not said they are perfect. “Enoch walked with God and he was not for God took him.” They are perfect at death. ‘The souls of believers are at their death made perfect in holiness and do immediately pass into glory.’ Would it not be good for us to be under the shelter of the blood? ‘The humble folk He not forgets that call upon His name.’ ‘Happy art thou O Israel, Who is like unto thee, O people saved by the Lord.’ What are the riches of this World: they perish. The riches laid up for His people continue for ever. They need no candle nor light of the sun, for the Lord God giveth them light. Has not Satan blinded the minds of men when they see not into these things. ‘Come unto me all ye that labour and are heavy laden, and I will give you rest.’ He said regarding Israel with all their wickedness: ‘My hand is still stretched forth.’ He has no desire for the death of the wicked. Samuel Rutherford speaks of the deep, sweet well of love.’ Blindness as happened to us all as the prophet says: ‘Who hath believed our report? and to whom is the arm of the Lord revealed.’ He suffered and died. ‘Herein is love, not that we loved God.’ None loved God till God put this love into their hearts. Marks were given in the sermon last night
regarding Job that he abhorred himself and repented in dust and ashes. Job’s friends were not a comfort to him. If we see ourselves in the light of God’s Word we see ourselves as sinners. We must be brought nigh by the blood of Christ. Conviction is not conversion, but when the Lord will carry on the work it will be true of them given to Christ from a past Eternity. But what is to become of us, hearing the gospel since our youth onwards? Is it the Word only with us? It is the Spirit that giveth life. ‘Darkness covers the earth, and gross darkness the people.’ Now is the day of salvation. Is it not wonderful He would look down upon lost sinners and pass by lost angels. We should be concerned about our souls. The redemption of the soul is precious. ‘Them also that sleep in Jesus will God bring with Him.’ Some of us will not be long here. We should be pressing forward for the prize. Some say the Free Presbyterian Church is narrow. But the Bible is not narrow. We are not narrow. Whosoever calleth upon the Lord shall be saved. A banner has been given to us.”—Editor.
Searmonan.
Leis an Urr. Tearlach C. Mac an Tòisich, D.D.
(Air a leantuinn bho t.d. 311).
Feumaidh speis a bhi againn do uile àitheantan Chriosd, gu’n ni air bith a chumail air ais. “Ma bheir mi speis do eu-ceart a’ m’chridhe, cha’n eisd an Tighearna ruim;” “An sin cha ghabh mi nàire, an uair a bheir mi speis do t’aitheantan gu leir.” Feumaidh sinn, uime sin, iarruidh bho Dhia Fein eolas air àitheantan; oir feumaidh sinn a chumail air chuimhne gur e comharadh cho cinnteach a th’ann air cridhe nach eil ceart an làthair Dhé mar a h-eil sinn dùrachdach gu aithne a bhi againn air a thoil, agus a th’ann, le fios dhuinn, a toirt speis do’n olc. Agus tha lagh Dhé ro fharsuinn: tha àitheantan a ruigheachd a dh’ionnsuidh corp agus spiorad, gu bhi riaghladh ar smuaintean, ar briathraibh, agus ar gniomharaibh; a’ gabhail a stigh ar n’ùine uile air an talamh, a h-uile suidheachadh agus a h-uile daimh ‘s am bheil sinn. Tha iad ‘n an riaghailt iomlan bheannaicht’, a cur fodh’r comhair mar bu chòr do chùisean a bhi dhuinn ‘s an uaigneas, anns an teaghlach, ann an dleasdanasan làitheil ar gairm, agus mar bhuill do’n eaglais; cia mar a tha sinn gu bhi cur gu buil a chùm agus gu’n glòraicheadh-mid Dia, agus gu moladh-mid a shoigseul do mhuinntir eile. Uime sin, deanamh strì agus saothair gu bhi feumail do eaglais Chriosd—feumail dha shluagh, feumail dha ar co-pheacaich-ibh. “Cha’n eil aon againn beo dha fein.” A dh’ionnsuidh so tha sibh air ‘ur gairm, a chùm agus gu’n cuireadh sibh an ceill feartan an Tì ghairm sibh a dorchadas a chùm a sholuis iongantaich fein. “Tha aig a leithid sin de shaothair agus a leithid sin de mhiannaibh buaidh bheannaicht’ agus naomhachaidh. Tha e gu maith a bhi air ar gabhail a stigh ann an obair an Tighearn, a bhi faireachadh fodh
fhiachaibh gu bhi saothrachadh agus ag ùrnuigh air son maith aimseireil agus spioradail muinntir eile. “Tha neach ann a sgaoileas, agus fásaiddh e ni’s saoibhire.” “Gu’m bu h-ann mar sin a dheal-raicheas ‘ur solus an làthair dhaoine, chùm gu’m faic iad ‘ur deagh oibre, agus gu’n toir iad glòir do ‘ur n’Athair a ta air neamh.” “Uime sin, mo bhraithrean gràdhach,” a deir Pòl, ann a bhi sgriobhadh, cha’n ann a dh’ionnsuidh an luchd-teagaig, ach a dh’ionnsuidh uile bhuill na h-eaglais, “bithibh-se daingean, neo-ghluasadach, a sior-mheud-achadh ann an obair an Tighearna, air dhuibh fios a bhi agaibh nach eil ‘ur saothair diomhain anns an Tighearna.” Cha’n eil aon air bith nach gabh feum a bhi air a dheanamh dheth air son maith feadhon eile ma tha mhainn inntinn aig air son na h-obair. ‘N uair a bha Dia a dol a chur suas a phàillean anns an fhasach, thuair E obair do’n a neach is ìsle agus is diblidh anns a choimhthional, cho maith ris an neach a bu shaoibheir agus a b’uaile. Cha’n eil Criosduidh nach utrain nì air chor-eiginn a dheanamh, agus rud-eigin luachmhor, air son a bhi togail ionad-còmhnuidh an Tighearna.
‘S an àite mu dheireadh, ma leanas sinn naomhachd, feumaidh sinn a ghnàth a bhi feuchainn ri bhi beo os ceann an t-soaghail so tre chreidimh air nithibh siorruidh, agus a ghnàth ag amharc air son teachd an Tighearn. “Air dhuinn a bhi’g amharc,” thuirt Pòl, “cha’n ann air na nithean a tha ri’m faicinn, ach air na nithean nach eil ri’m faicinn: oir tha na nithean a chithear aimseireil; ach na nithean nach faicear, siorruidh.” “Uime sin, ma dh’eirich sibh maillle ri Criosd, iarraibh na nithean a tha shuas, far am bheil Criosd ‘n a shuidh aig deas laimh Dhé. Suidhichibh ‘ur n-aignidhean air na nithean a tha shuas, agus cha’n ann air na nithean a tha air an talamh.” “Agus an dream a tha’g ràdh na nithean sin, tha iad a nochdadh gu soilleir gu’m bheil iad ag iarruidh dùthcha. Agus gu firinneach na’m bithidh iad cuimhneachail air an dùthaich sin as an d’thainig iad a mach, dh’fhaodadh iad am iomchuidh fhaigheal air pilleadh: ach a nis tha deigh aca air dùthaich is fhearr, eadhon dùthaich neamhaidh; uime sin, cha nàr le Dia, gu’n goirear an Dia-san dheth: oir dh’ullaich e dhoibh baile.” “Uime sin, do bhrigh gu’m bi na nithean so uile air an sgaoileadh as a cheile, ciod a ghné dhaoine bu chòir a bhi annaibh, ann an caithe-beatha, agus diadhachd. Le suil a bhi agaibh ris, agus a’ luathachadh chùm teachd là Dhé.” O ‘s cinnteach gur e caithe-beatha neach a bhi air neamh a tha ga abuchadh air son a bhi seal-bhachadh neamh naomh. ‘S e bhi’g amharc air na nithean a tha siorruidh a tha tâladh aignidhean neach bho’n t-soaghal, agus a tha’g aobhrachadh àmhghair a bhi air a meas na ni eutrom. Agus ‘s e bhi beo ann an sealladh dara teachd Chriosd a tha gleidheadh spiorad na faire anns gach neach a tha gràdhachadh a theachd, agus a tha beot-hachadh miann as deigh a theachd ‘n an cridheachan.
A nis treoraicheam gu h-aithghearr ‘ur n’ aire.
III. An t-aobhar sòlaimte leis am bheil an earail air a daing-neachadh. Tha iomadh aobhar luachmhor agus sòlaimte leis am bheil
an Criosduidh air a chur thuiige gu bhi’g iarruidh an deigh naomhachadh:—Crioich Dhé ann a bhi g’ar taghadh ann an Criosd, “a chùm gu’m bitheadh-mid naomh;” croich Chriosd ann a bhi bàsachadh air son a shluaigh, “a chùm a bhi g’an saoradh bho gach uile eu-ceart,” a chùm agus gu’n cuireadh e’n eaglais an làthair Athar “na h-eaglais ghlòrmhor, gun smal gun phreas gun nì air bith de’n leithidean sin;” gràdh an Spioraid, “na cuiribh doilgheas air an Spiorad Naomh;” tròcair Dhé dha’n anam, “Tha mi guidh oirbh, tre thròcairean Dhé, sibh a thoirt bhur cuirp na’m beo iobairt, naomha, thaitneach do Dhia, ni is e bhur seirbhis reusanta.” Ann an so ‘s e’n t-aobhar dhe’m bheil feum air a dheanamh, “As eugmhais naomhachd cha’n fhaic neach air bith an Tighearna.”
An Tighearn fhaicinn, cha’n ann le sùil a chuirp—oir cha’n fhaca neach air bith mar so, agus cha’n urrain e fhaicinn, Esan a tha ‘n a spiorad,—ach le suil na h-inntinn air a glanadh bho thruaillidheachd a pheacaidh, air a saoradh bho’n doilleireachd seallaidh a tha air aobhrachadh leis, agus air a soillseachadh ann an eolas air òirdheirceas agus maise neo-chriochnach Dhé mar a tha E air fhoillseachadh ann an Criosd. ‘S e bhi faicinn an Tigheana mar so, a sealbhachadh a ghràidh agus a deanamh seirbhis Dhà, an sealladh is àirde a tha air a thoirt dhuinn ann am Focal Dhé air beannachd neamh. ‘S e ni bean-naicht’ bhitheas ann dha’n a naoimh co-chomunn a bhi aca ri aon a cheile agus ris na h-ainglean naomh, co-chomunn neo-iomlan a tha iad a sealbhachadh ‘s an t-saoghal so a bhi air a dheanamh iomlan ann a’ neamh, fein-fhiosrachadh a bhi aca air aonachd cridhe ann an gràdh Dhé, ‘n a miann a bhi ga àrdachadh agus na’n gràdh do aon a cheile:—feumaidh so a bhi ‘n a ni beannaicht’. Ach ‘s e ‘n àrd-bheannachd agus an aon a tha crùnadh gach aon eile gu’m faic iad Dia, anns cho fad ‘s a tha’n inntinn comasach air a bhi gabhail a stigh òirdheirceas ghlòrmhor-san.
Nis, cha’n urrain am beannachd so a bhi air a sealbhachadh ach leis a mhuinntir naomh;—agus sin air son iomadh aobhar. ‘S e th’anns an duine neo-naomhaichte ach duine nach d’thuair maitheanas. Tha e fathasd fodh chiont a pheacaidh agus, uime sin, air a dhiteadh gu bhi fulung peanas a pheacaidh. Ge b’e cho uamhasach ‘s a tha na briathran—’s bochd nach robh iad na bu tric air smuainteachadh orra—bho bhilean iochdmhor an t-Slànuighear tha na briathran so a teachd, “Imichibh bhuam a shluagh mallaichte, dh’ionnsuidh an teine shior-ruidh, a dh’ullaicheadh do’n diabhol agus da chuid ainglean.” Cha’n urrain an duine neo-naomhaichte an Tighearna fhaicinn, do-bhrìgh nach urrain olc comhnuidh a ghabhail maillle Ris-san a tha naomh. Aon uair is aithne dhuinn, nochd olc e fein ann an neamh ‘n uair a rinn cuid de’n fheadh neamhaidh ceannairc—agus bha sin air fhiosrachadh ann a’ momaint le comharraidhean air diomb Dhé. Ach tha h-uile aobhar againn a bhi co-dhùnadh nach foillsich se e fein gu bràth tuilleadh an sin. Cha’n urrain an duine neo-naomhaichte Dia fhaicinn, do-bhrìgh, na’m bu ni comasach dha bhi air a ghabhail a
stigh do neamh am feadh ‘s a tha e neo-naomhaichte, cha bu neamh, ach fior ifrinn, a bhitheadh ann dha. Tha gràin aige do ùrnuigh, tha gràine aige do smuaintean air Dia, tha gràin aige do cho-chomunn ri Dia: cia mar a b’urrain e aoibhneas fhaotainn far am bheil Dia ‘n a uile anns na h-uile?
(R’a leantuin.)
Notes and Comments.
Sport on Sabbath for Inverness Rejected.
The recent protest by our Northern Presbytery to Inverness Town Council against proposals for Sports etc., on the Lord’s Day was successful in arousing right-minded public opinion against this evil move. And on 25th January, the Town Council rejected the proposals as follows—By 12 votes to 6 the Council rejected proposals for putting greens and tennis courts on Sabbath; for provision for football and other sports; and for a Youth Social Club on Sabbath evenings. And by 11 votes to 6 the council disapproved of the proposal to open a cinema on Sabbath during the Winter months. This is a great relief to all lovers of the Lord’s Day. But the enemies will not remain inactive and need to be watched, especially those in public positions. Rev. George Elliot of Ness Bank Church, Inverness, read a compromising memorandum from the Church of Scotland, Inverness Presbytery before the Town Council, which included the statement, “The Presbytery was not against youngsters kicking a ball about a park on Sunday.” This sort of statement undermines the value of any other worthwhile observations.
The Birch for Certain Offenders.
At the end of last year, Lord Parker, the Lord Chief Justice of England, told a meeting of Magistrates in London, that he was in favour of bringing back corporal punishment in certain cases of crime. He asked: “What harm can there be, in general, in the cane or birch?” As Lord Parker suggested—”A short sentence and corporal punishment.” We support these suggestions at a time when crimes such as robbery and theft are being accompanied by most brutal and violent attacks on law abiding citizens, women as well as men. Such criminals should be made to feel the birch. The powers that be are ordained of God and are to bear the sword (literally at times) for the punishment of evil doers, as well as for the praise of them that do well.
Opposition to R.C. Church in Malta.
The people of Malta are predominantly Roman Catholic as to religion, but many of them are supporters of Mr. Mintoff, the Labour leader, as to politics. It was reported at the beginning of February that tension continued between the Church authorities and Mintoff’s
party. Boards on R.C. Churches displaying posters condemning Communistic activities in Italy were torn down, and supporters of Mr. Mintoff are said now to walk out of Churches when sermons refer to Politics. Where are the “obedient sons of the Church” in Malta? Where is the claim of the Roman Church to be the bulwark against communism, when that Church is the main Church in Malta and Italy? Communism seems to be thriving where Romish priests and their Church predominate; that is, where there is no Roman Catholic Dictator in power like Franco in Spain.
The Prime Minister and South Africa.
At the end of his tour in Africa, Mr. MacMillan, our Prime Minister, visited South Africa, the Government of which is criticised all over the World for its evil principle of apartheid, the complete separation of all coloured people from the whites in that land. Mr. MacMillan addressed the members of the South African Parliament in Cape Town before leaving for home at the beginning of February. His speech revealed that he had chosen his words carefully but with set purpose for he certainly condemned in dignified terms the racial policy of those who comprised the majority of his audience. He of-course spoke on behalf of the British Government and people which was greatly needed to “clear the air” in South Africa as to where Britain really stood in this matter. He received no applause from his audience during his speech. He would be prepared for that. After he left the shores of South Africa for Britain, then his critics began to speak out; but not before he received a most friendly and enthusiastic send off by a large crowd of the white population of Cape Town.
Anti-Semitic Activities.
At the beginning of the year a deplorable outbreak of Anti-Jewish activities occurred in parts of West Germany, and incidents of a like nature took place in Britain and other Countries. But it was this attitude to Jews arising in Germany which shocked many people throughout the World, as the slaughter of millions of Jews by the followers of Hitler came to mind. Whatever the Jews may be religiously, morally and as to business activities in those Countries where many of them reside, it is pagan and unchristian in the extreme to entertain, encourage and manifest hatred to God’s ancient people, now living in unbelief with regard to their Messiah, Jesus Christ. Indeed God brought terrible judgments and much destruction and shame upon the Germans during and by the end of the last War, and we have no doubt but much of this was the manifestation of the divine wrath against the persecutors of the Jews. After the recent incidents, Mr. R. A. Butler, the Home Secretary, sent a letter to the Council of the Anglo-Jewish Association in which he stated: “Her Majesty’s Government very much deplore this outbreak of offensive behaviour which cannot be too strongly condemned . . . I shall continue to
watch the situation carefully and I am quite sure that the police will do everything in their power to deal effectively with any breaches of the law.” Great Britain since the capture of Jerusalem at the end of 1917, by General Allenby, has been favourably disposed towards the Jews and their return to and establishment in Palestine as a Nation. Despite the great and severe trials they have passed through even in modern times, it appears that Scripture is being fulfilled in the present existence of the Nation of Israel. God’s eyes are upon the Jews. The time will come when by the Spirit they will look upon Him whom they have pierced and mourn for Him. That will be a wonderful day for the World.
Literary Notices.
Night of Weeping: by Rev. Dr. Horatius Bonar.
To be had from Mr. Norman MacMillan, 29 Exchange Street, Doncaster, price 3/- per copy and this includes postage. Horatius Bonar was born in Scotland some years before the Disruption of 1843, and became a well known and loved minister of the Gospel in the post-Disruption Free Church. He was a brother of Rev. Dr. Andrew Bonar, who was a Disruption Worthy. This booklet of 128 pages is for Christians; and the short and beautifully written chapters “are designed to assist them in interpreting God’s ways, not merely in finding comfort under trial, but in drawing profit from it.” This the author states in his preface. There are 15 brief chapters, each dealing with a special feature of the author’s subject. The book begins with a chapter on “The Family,” that is the family of God’s redeemed and regenerated people. Chapter 2, deals with “The Family Life,” principally the life of faith. Then there are chapters on “Family Rods,” “Purifying,” “Arousing,” “Consolation” etc. We venture to state as an opinion that this booklet is admirably fitted to instruct the Christian while leading to comfort. We do recommend readers to purchase it for themselves and for their friends.
A Rebel Made a Child:
A Mr. A. Crowter of Coventry sent us this book on behalf of the relatives of the late Miss Mary Louise Cooper whose Autobiography it is. Miss Cooper died at the age of 51 years, and for 34 years of her life until the end she was severely afflicted throughout her body. To write what she did was remarkable as the pen had to be placed in her fingers and her arm supported on one cushion and her writing pad on another. The book does not state where she was born, but her sister’s address on the title page is given as, Huntingdon. The book is excellently printed on the best of paper and well bound and extends to 76 pages. It consists of Miss Louise Cooper’s own account of the Lord’s dealings with her, together with some letter extracts and poetry. It seems the good work began in her soul when she was
twelve years of age. About that time she relates: “I knew I was a sinner and had lived carelessly, never thinking of anything above this life, thinking there was plenty of time when I grew older to consider death and Eternity.” She had to learn “Ye must be born again,” and that salvation was all of free grace, and not of works. Later on the writer relates much of her spiritual experience as one who loved the Lord Jesus Christ in sincerity, e.g., she states, “Never did I feel a greater desire to bless and exalt a precious Christ than then. Never did I feel lower in my own eyes, I could not get low enough.”—The book costs 7/- per copy (including postage) and is obtainable from M. E. Cooper, Oxholme Farm, Fenstanton, Huntingdon.
The Acceptable Sacrifice, or The Excellency of a Broken heart—by John Bunyan. Copies, 5/6, postage 9d.: obtainable from Mr. O. G. Pearce, The Retreat, Harpenden, Herts. This work by the celebrated John Bunyan, author of The Pilgrim’s Progress, is said to be the last he ever wrote as he was removed by death before it was published. It is based on the Words in Psalm, 51, ver. 17: “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.” At the outset Bunyan states: “We will demonstrate by several particulars, that a broken spirit, a spirit rightly broken, a heart truly contrite, is to God an excellent thing.” Then he proceeds to show what a broken heart and a contrite heart is. He says “This must be done, because in the discovery of this lies both the comfort of them that have it, and the conviction of them that have it not.” And so Bunyan by the help of God and in a most clear and edifying manner continues to open up this spiritual and heart-searching subject throughout this work. The book runs to 102 pages, is excellently printed on the best of paper. Those who have a taste for Bunyan’s Works should purchase this book.