Some Famous Books and their Authors: Vi.—guthrie’s “Christain’s Great Interest.”

BY THE REV. DONALD BEATON, WICK.

As this series began with Boston’s “Fourfold State,” it may now appropriately end with another valuable religious classic, the work of another Scotsman—the “Christian’s Great Interest.” The work is not so well known as Boston’s great masterpiece. Its theology may not be so profound, but a work that drew from Dr. Owen, the greatest of the Puritans, the highly laudatory appreciation—”It is my vade-mecum; I carry it and the Sedan New Testament still about with me. I have written several folios, but there is more divinity in it than in them all“—is by no means a work of common merit. Dr. Chalmers regarded it as the best book he ever read; the saintly MacCheyne traces the first hope that he had believed on the Lord Jesus Christ to the “Christian’s Great Interest.” Perhaps no more fitting description of this famous book has ever been given than that of John Wilson, who was executed on 9th May, 1681, for the part he had taken on the Covenanters’ side at Bothwell. In his last speech from the scaffold ere he received the martyr’s crown he tells of three books that had been blessed to his soul. There was, first, Robert Fleming’s ‘Fulfilling of the Scriptures;’ secondly, Andrew Gray’s “Directions and Instigations to the Duty of Prayer;” and, lastly, Guthrie’s “Trial of a Saving Interest in Christ,” of which he says—”Meeting with Guthrie’s ‘Trial,’ I found sensibly that it swallowed up a law-work in love.” No more happy description of the book could be given than the words that fell from martyr lips; it swallowed up a law-work in love.

The author of this precious classic was born at Brechin in 1620, He had as his contemporaries—Samuel Rutherford, George Gillespie, Robert Baillie, David Dickson, James Durham, and Hugh Binning—men who have left their mark on the religious and ecclesiastical history of Scotland. It was a time of noble contending, when a spirit of resolute courage, born of heaven, inspired men to dare and do deeds that have called forth the admiration

of thousands. James Guthrie, “the short man that would not bow,” and who ended his days by laying down his life for the truths he held so dear, was his cousin. Three of his brothers were covenanting ministers. He studied at St. Andrews, where he displayed no uncommon ability as a classical scholar. Here he had the companionship of his cousin James, who was assistant professor of moral philosophy. “It was the beginning,” says one, “of a comradeship which no suspicions or misconceptions interrupted in the years that followed. To the end—on to the sad and triumphant June day of 1661, when at the Cross of Edinburgh the minister of Stirling fought his last and best fight—William Guthrie cherished an enthusiastic love for his cousin. He found a courage even more indomitable than his own, and his convictions were knit and compacted with firmness by his intercourse with his friend. From the first he had his shrewd premonitions of the goal to which his friend was travelling, and he was disposed to envy him the iron crown of martyrdom he saw waiting for his brow. ‘You will have the better of me,’ he said, ‘for you will die honourably before many witnesses, with a rope about your neck, and I will die whining on a pickle straw.'” When a student of divinity, he had the truly enviable privilege of coming under the teaching of Samuel Rutherford—one of the saintliest in Scotland’s great cloud of witnesses. It was under Rutherford that he first received spiritual blessing, and as one proof of the genuineness of the change he willingly renounced his rights as heir to the Pitforth estate in favour of a brother who did not intend becoming a preacher. His studies now completed, he went as tutor to Lord Mauchline, the eldest son of the Earl of Loudon, a trusty friend of the Reformation cause. It was while carrying out the duties of tutor that he was called to preach on a fast-day at Galston—among his hearers were some of the parishioners of Fenwick. The preaching of the young licentiate won the hearts of the people, but as the superior, Lord Boyd, was by no means favourable to the Covenanting ministers, he put obstacles in the way that delayed the settlement of the young minister for some time. During this time of waiting, he wrote to Sir William Mure of Rowallan—”As for the business which hath put so many to trouble, wisest Providence keeps a princely way in it. The present stop, if it be not an offence to you, it shall not be grievous to me. Lay aside these nothings, and detain the King in the galleries in the behalf of Zion, and let your desires be still that I may be fitted for you, if He see it fitting.” Lord Boyd’s objections were, however, overcome at last, and in November, 1644, William Guthrie was ordained as the minister of the parish. For twenty long years he laboured at Fenwick, uninfluenced by the many attempts made to draw him away to larger congregations and more important spheres of labour, and it is probable that he would have remained there to the day of his death had not the merciless dragoons of a persecuting Government

ment driven him from his home and people. Among the hearers were Robert Buntine, James Blackwood, James White, John Fergushill, George Woodburn, and Peter Gemmill, all of whom died a martyr’s death. From which one may safely infer that the preaching of the minister of Fenwick was of such a nature as to encourage men to dare the worst that “crowned and mitred tyranny” could do against them. The Howies of Lochgoin, one of whom has done so much to keep green the martyr memories of Scotland, and the famous Captain John Paton of Meadowhead were also privileged to listen to the ministrations of Guthrie. He is described as having been of a peculiarly melancholy disposition at times, which was no doubt partly accounted for by his being subject to an excruciating pain all his life, but, as often happens in persons of such a disposition, he was full of innocent playfulness. The well-known and oft-repeated story of James Durham and himself may be related as an illustration of this. They had been together in a gentleman’s house. Guthrie was so mirthful that Durham caught the infection of his hilarity. As the custom was Guthrie was asked to pray after dinner, which he did with such an unction and fervour as almost to move the company to tears. “O, Will,” said Durham, as he arose from his knees, “you are a happy man. If I had been so daft as you were, I would not have been in any frame for forty-eight hours.” Perhaps Woodrow has the true solution when he says—”It was often observed that let Mr. Guthrie be ever so merry he was presently fit for the most spiritual duty; and the only account I can give of it is that he acted from spiritual principles in all he did. and even in his relaxation.”

The state of Fenwick when Guthrie went to it was deplorable, But instead of being discouraged, the zealous minister set to work. Some shut their doors in his face. Others told him that they did not wish him to visit them. The Sabbath day was spent in amusement. Nothing daunted, however, he nourished them tenderly and well as a faithful pastor, and ere many years had passed the Lord owned the labours of His servant. Wherever he went the blessed effects of his preaching were felt. Woodrow tells of a Glasgow merchant who, coming from Ireland, was compelled by the storm to lay to in Arran. It so happened that it was Guthrie who was preaching, and never in his lifetime had the merchant witnessed so much concern in a congregation. There was scarce a hearer without tears, and many old people, in particular, weeping. Here, too, is an interesting incident in his life-history. Once when in Forfar, on his way to the old home at Pitforth, he lost his path in the darkness, and after wandering about some time, he discovered himself of a gentleman whom he knew to be bitterly opposed to the Covenanters. He knocked at the door and obtained admission. Before retiring he asked permission to pray with the family. It was granted, but as the account has it “the master of the house carried pretty abstractedly”

But the prayer had quite a different effect on the three young ladies of the mansion house. Next day he was asked to preach in place of the curate, with the notable result that “these three young gentlewomen were converted at that sermon.”

Time thus passed away at Fenwick, and the years that were to bring sorrow to Scotland were hurrying on with their woeful message. The hateful Act Rescissory was passed, repealing all that had been done on behalf of Presbytery since 1638. The scaffold again witnessed unswerving devotion to Christ, and tenantless homes bore testimony alike to the persecutors’ rage and the loyal devotion of the faithful few. For a time the minister of Fenwick escaped, but his turn came at last. In July, 1664, he preached his farewell sermon to his attached congregation from the words, “But in me is thy help.” At twelve o’clock the same day the curate arrived to preach the church vacant. He was accompanied by twelve soldiers. “As for you, gentlemen,” said Guthrie, addressing them, “I wish the Lord may pardon you for countenancing this man in this business.” “I trust we may never do a greater fault,” said one of them. “Well,” was the searching rejoinder, “a little sin may damn a man’s soul.” Guthrie then asked a blessing, and served his persecutors with refreshments.

The following year his old malady returned in an aggravated form. He suffered agonising pain, so intense that at times he was quite delirious, but his assurance was strong in the midst of it all—”Though I should die mad, I know I shall die in the Lord,” He entered his rest in 1665, in the 45th year of his age.

So much, then, for the man; a word now concerning the book that has proved such a blessing to many. It is the only one that Guthrie ever wrote, and its existence is simply due to the appearance of a pamphlet published at Aberdeen in 1657, which report ascribed to Guthrie. This pamphlet contained some notes of sermons he had preached, but they were very imperfect, so, to rectify matters, he set about writing this work. It was published some time in 1659. It consists of two parts. The first part is entitled “The Trial of a Saving Interest in Christ,” and deals with such subjects as—How some are drawn to Christ without a sensible preparatory work of the law—The work of the law by which God prepares His way more violent or more calm—The difference between this work when it has a gracious issue and the convictions of hypocrites—The distinction between a false faith and a true—The difference between the true Christian and the hypocrite. The second part is entitled—”How to obtain a Saving Interest in Christ.” In this part he tells us that he intends giving advice to those who neither can nor dare lay claim to the marks formerly mentioned. Here are some of the titles of chapters and sections in this part—What is previously required of those who would believe in Christ—Of the properties and the consequences of true believing—Objections answered that spring from a sense of unworthiness—The sin against the Holy Ghost. It is

one of the safest books that can be put into the hands of a person truly concerned for his or her soul’s salvation. It is now published in Melrose’s series of “Books for the Heart,” with an interesting introduction by Rev. Alex. Smellie, M.A., to which the writer is deeply indebted for many of the facts in connection with Guthrie’s life. As his treatment on the sin against the Holy Ghost appeared in this magazine in May, 1901, we may limit ourselves at present to a few quotations from his interesting treatment of How some are drawn to Christ without a sensible preparatory work of the law. Before dealing definitely with the work of the law, he says “we shall first hint most ordinary ways by which the Lord leads people into the covenant savingly, and draws them unto Christ.”

I. There are some called from the womb, as John the Baptist was, or in their very early years, before they can be deeply engaged actively in Satan’s ways, as Timothy. It cannot be supposed that those have such a preparatory work as we are to speak of. And because some persons may pretend to this way of effectual calling, we offer these marks of it, whereby those who have been so called may be confirmed.

(1) Such are wont from their childhood to be kept free of ordinary pollution with which children usually are defiled, as swearing, lying, mockery of religion and religious persons. Those whom God calleth effectually He sanctifieth them from the time of that effectual calling; sin cannot have dominion over them as over others, because they are under grace.

(2) Religion is, as it were, natural to them: I mean, they need not to be much pressed to religious duties even when they are but children; they run willingly that way, because there is an onward principle of love constraining them, so that they yield themselves servants of righteousness without outward constraint.

(3) Although such know not when they were first acquainted with God, yet they have afterwards such exercises of spirit befalling them, as the saints in Scripture speak of, of whose first conversion we hear not. They are shut out from God upon some occasions now and then, and are admitted to come nearer again to their apprehension. Their heart is also further broken up by the ordinances, as is said of Lydia. And generally they remember when some special subject of religion and duty, or when some sin, of which they were not taking notice before, was discovered to them. They who can apply these things to themselves have much to say for their effectual calling from their youth.

II. Some are brought to Christ in a sovereign gospel way, when the Lord, by some few words of love swallowing up any work of the law, quickly taketh a person prisoner at the first, as He did Zaccheus and others, who, upon a word spoken by Christ, did leave all and follow Him; and we hear no noise of a work of the law dealing with them before they close with Jesus. . . .

III. There are some brought to Christ in a way yet more declarative of His free grace; and this is, when He effectually calls

men at the hour of death. We find somewhat recorded of this way in that frequent example of the thief on the Cross. Although this seems not very pertinent for the purpose in hand, yet we shall speak of it a little; that, on the one hand, men may be sparing to judge and pass sentence upon either themselves or others before the last breath; and we shall so particularise it that, on the other hand, none may dare to delay so great a business to the last hour of life.

Space forbids further quotation, but his treatment of these two last heads manifests the same well-balanced and sober judgment that gives a lasting value to his book.

A Speech by Lord Warriston.

BEFORE THE ASSEMBLY OF DIVINES AT WESTMINSTER.¹

¹ Despiser of Senate or Parliament. ² The concern of caretaker (i.e., minister).

³ The greatest good. ⁴ In human instead of Divine manner.

THA sinn gu nadurra ‘nar coimhthional de fhearaibh ‘s de mhnaibh a tha ‘dol a dhith. Pheacaich sinn; bhrosnuich sinn an t-Uile-chumhachdach gu feig ‘nar n-aghaidh; sgrios sinn sinn fein agus tha sinn ‘nar luidhe, gun chomas sinn fein a chuideachadh, buailteach do thruaighe shiorruidh do bhrigh ar peacaidh. Mar sin ‘s e gnothuch na slainte an gnothuch a’s cudthromaiche a’s urrainn ar n-aire a ghlacadh agus bu choir dhuinn daonnan gur e so bu mho a lionadh sinn ‘nuair a thig sinn an ceann a cheile ann an tigh Dhe. Seadh, na sguireamaid uair air bith a bhi ‘searmonachadh, a bhi ‘g urnuigh, a bhi ‘fiosrachadh mu ‘n ni aig am bheil ceangal cho dluth ri ‘r sith bhithbhuain. Am bheil feum againn uile air a bhi air ar tearnadh? Tha, oir “pheacaich na h-uile agus thaing iad gearr air gloir Dhe.” Ann an so, ma ta, tha gnothuch airson an t-saoghail uile, airson a h-uile eaglais agus anam fa leth. Am feum na h-uile a bhi air an tearnadh anns an aon rathad? Feumaidh, oir cha-n ‘eil ach aon ainm air a thoirt fo neamh tre’n urrainn sinn a bhi air ar tearnadh. Is aon ni am peacadh, is aon ni mar an ceudna slainte.

Ciod e am meadhon tre ‘m Cheil slainte a’ tighinn? Tre mheadhon anns am bheil daonnachd agus diadhachd le cheile; tre Eadar-mheadhonair, a’se fior-dhuine agus fior-Dhia — an Tighearn Iosa Criosd. Ghloraich e ceartas na Diadhachd anns gu’n d’fhuiling e diteadh a’ bhais ‘s gu’n do choimhlion e agartasan an lagha; agus dh’ fhoillsich e trocair Dhe le Chi ‘tearnadh a nis, air a’ chonn sin, o’n pheacadh agus o ifrinn. Cia mar a ghabhas duine an Slanuighear so a chum slainte? Tre chreidsinn ann leis a’ chridhe, tre ghabhail ris, tre earbsadh as, tre thighinn d’a ionnsuidh airson slainte; ‘se sin ri radh, tre chreidimh. Ciod e am bonn no am barrantas a th’ aig a leithid so de chreidimh air taobh a’ pheacaich? Ciod e ach fianuis firinn Dhia air a faicinn ‘na h-uile sholus diadhaidh, air a deanamh aithnichte do pheacaich, anns an t-soisgeul? ‘Se sin am bonn air am bheil peacach

‘na sheasamh le seasamh neoghluasadach ‘nuair a chreideas e ann an Criosd airson slainte.

Ach ciod e an soisgeul so no fianuis Dhia airson slainte a tha do na h-uile dhaoinibh gu bhi air a chreidsinn? Dh’ fheudamaid an searmon so a lionadh le earrainnean a nochdadh ciod e sin an soisgeul ne le samhlaidhean a chur soluis air an ni a’s ciall da; ach ciod na briathran a dh’ fheudas sinn fhaighail a’s freagaraiche na briathran ar cinn-teagaig, no ciod an samhladh a’s fhearr a chuireas solus air na am fear a tha anns a’ chomh-theagasg so fein? “Thigibh, oir a ta na h-uile nithe a nis ullamh.” Ciod gus an tig mi? Gu suipeir no gu cuirm, cuirm na trocair, a dh’ ulluich Dia ann an ainm a Mhic do chlann nan daoine chà ruig sinn a leas leudachadh aig an amsa air a’ chosamhlachd; ni mo a chumas sinn an taobh a stigh d’a chrioichaibh ann ab hi ‘cur soluis air a’ cheann-teagaig; foghnadh e a radh gu bheil e gu soilleir a’ taisbeanadh frithealadh an t-soisgeil mar a tha e a’ tighinn gu caochladh sheorsanna; gu peacaich, gu creidich, gu mi-chreidich, agus gu ceal-gairean. Is tha e a’ leigeil ris mar a dh’ eireas do luchd-eisdeachd, do luchd-diultaidh, do luchd-gabhail ris an t-soisgeul, no do’n muinntir a tha ‘gaideachadh a bhi ‘gabhail ri soisgeul na slainte am feadh ‘s a tha iad ‘ga dhiultadh. Gabh beachd.

I. Air an t-soisgeul, mar chuireadh,

II. agus air na h-aobharan a tha air an ainmeachadh ann an Cuireadh so an t-soisgeil airson gu’n rachadh gabhail ris.

I. An cuireadh. Cha-n ‘eil an soisgeul ‘na fhios mu mhalaírt no iomlaid anns am bheil duine air a chuireadh gu cuirm a thathas an duil gu’m paigh e luach no gu’n toir, e cuirm eile na h-eiric; cha mho a tha e ‘na chliuthachadh follaiseach air sealladh ris am feud daoine sealtuinn ach nach fheud iad ni a ghabhail thuca fein deth. Cha mhor buannachd a tha ann an ‘cur an ceill sin an t-soisgeil anns nach ‘eil ach sealladh air a chumail fa chombair muinntir; ged is e so mo thruaighe, a reir coltais a’s pailte a tha ann ar crannagan. Ach ‘s e cuireadh a th’ anns an t-soisgeul ‘na uile bhuaidhean sonruichte. Tha e

r. Saor. Cha-n ‘eil e ag agairt teachd a stigh sam bith ann an rathad athdhiolaidh, tha e direach ag iarraidh bhi air a ghabhail ris; tha e a’ deanamh ulluchaidh airson eucomas agus neo-airidheachd an duine. agus a’ tairgseadh dha gras na’ slainte. Mar a’ ghrian—mar an solus—mar an t-uigse—mar am manna—mar an nathair umha—mar chuirn le duine saoibhir do muinntir bhochd—mar sin tha Iosa Criosd le ‘shlainte gu saor air a thoirt anns an t-soisgeul. “Co air bith leis an àill, gabhadh e de uigse na beatha gu saor. ‘S e a tha ann an creidimh a bhi ‘gabhail gun chumha ri cuireadhsaor.

sin ‘s e creidimh duine a’ gabhail gu pearsanta ri cuireadh son-ruichte; oir tha a h-uile duine maraon a lathair do’n Tighearn sin a tha ‘gairm, gu a chuirm, an t-saoghail gu h-iomlan.

1. Tha e simplidh; tha a chainnt so-thuigsinn do na h-uile. Tha an soisgeul air a dhealbhadh air dhoigh ‘s gu’n tuig an duine a’s laige inntinn e; gidheadh ‘na shimplidheadh tha e ard seach breithneachadh an duine a’s airde a bhuadhan. “Seall,” “eisd,” “creid,” “earb,” “ith,” “ol,” “gabh,” “thig;” ‘s iad sin na bria-thran a th’ air an gnathachadh gu cainnt a chur air cuireadh an t-soisgeil. “Eisdibh, agus mairidh ‘ur n-anam beo.” “Thigibh a’m ionnsuidh, agus bheir mise suaimeas dhuibh.” C’aite am bheil an leanabh a th’ air a dhunadh a mach? Co an duine borb a ruigeas a leas dol cli ann an sud a thuigsinn? Air cho so-thuigsinn ‘s gu bheil an cuireadh simplidh so, ‘s e creidimh ni a tha co-ionnan simplidh, direach ‘bhi ‘gabhail ris. “A Thighearn, tha mi ‘tighinn,” ‘s e sin focal no cainnt a’ chreidimh.

2. Tha an soisgeul iomlan; cha-n ‘eil e ‘fagail a mach ni a tha feumail; tha an t-ulluchadh uile, a’ chuirm gu h-iomlan, air a gabhail a stigh ann Gach suidheachadh ‘s am feud an duine a bhi a tha air a’ ghairm tha sin air ‘thilleadh ann. Tha am peacach le ‘uile pheacacheadh air a ghairm gus an t-slainte iomlan a th’ ann an Iosa Criosd. Cha-n urrainn e ni air bith fhaotainn a mach a thaobh a chionta fein a tha an ainfhios air an Dia a thug an cuir-eadh. Cha mho is urrainn e ni sam bith de’n chuirm ainmeachadh nach ‘eil saor dha a reir focal an Tighearna. ‘S e obair a’ chreidimh, sinn le ar n-uile thruaighe a gabhail ris a’ chuireadh dh’ ionnsuidh an t-sonais so uile

3. Tha an soisgeul seulaichte—gun aite a bhi air ‘fhagail do theagamh ann An deigh do Iosa e fein a dhearbhadh gu bhi ‘na Mhac do Dhia, thug e an cuireadh; agus chuir Spiorad Naomh Dhe a sheula air le iomadh focal agus obair eile a tha diadhaidh ‘nan gne air sheol ‘s nach cuir neach sam bith, d’ an aithne Dia, an teagamh nach ann o Dhia a tha e Tha e a’ giulan lorg iomhaigh Dhe, dealbh na h-inntinn shiorruidh, agus gloir araidh oibreachadh Dhe, air dhoigh agus, gach neach leis an àill Dia aithneachadh, gu’m feud e ‘fhaotainn ann an airde a chuiridh so agus ann an oirdheirceas nan nithe a tha fillte ann. Tha creidimh a’ gabhail ris an teisteanas so agus tha fianuis a’ chuiridh aige ann fein, is e ag radh, “tha fhios agam, o Thighearna gur ann uaitsa a tha so.” Ann an so tha Spiorad Dhe ri obair, a’ comhpairteachadh nadur Dhe ris a’ chridhe a chum ‘s gu’n aithnichear a ghloir ‘na fhocal; air chor ‘s gu bheil creidimh a’ tighinn gu bhi direach so, cumhachd Dhia ann an anam an duine a’ toirt air a bhi ‘greimeachadh air firinn Dhe anns an t-soisgeul. Oh! cho cumhachdach ‘s a tha a leithid so de chreidimh!

4. Tha an soisgeul lan ughdarrais; cha-n ‘eil e ‘fagail aite do chluich ann. Tha Dia ar-n Uachdaran, seadh an t-Ard-uachd nan, ‘g ar cuireadh-ne gu cuirm reite. Ams a’ chuis so ‘s e dearbh . . . a’ umhlachd a th’ ann an gabhail ris a’ chuireadh; gu’n ith duin . . .

‘s e sin gu’m bi e reidh; gu’n tig e, ‘s e sin gu’n geill e; gu’n duilt duine, ‘s e sin nach geill e do ughdarras agus gu’n tilg e trocair air a chulaobh; ma ghabhas e a leithsgeul fein, ‘s e sin gu’m firean-aich e e ceannairc ‘s gu’m mol e breug; ma bhios e comá có dhiubh is ionnan sin agus a bhi gruamach an aghaidh an Uile-chumhachd-aich. ‘S e agartas an t-soisgeil agartas Dhe, air an aobhar sin, “esan a chreideas, tearnar e, agus esan nach creid, ditear e.” Ri so freagraidh creidimh, agradh, “Ciod? ‘ne gu’n duilt duine cuireadh a righ? An cuir peacach cul ri gaol a Bhreitheimh?”

1. Tha an soisgeul gradhach; is teachdaireachd e mu ghradh fiorghlan uasal fialaidh. Cha-ne rud fuar no fuirmeil a th’ ann; cha mho is e rud cumanta e. ‘Se ni gun samhuil e nach robh a leithid eile ri amh; ‘s e dearbh-bhrigh a’ ghraidh e. Tha tiodhlac Chriosd agus bas Chriosd a’ deanamh fianuis air gradh Dhe ‘na threibhdireas agus ‘na mheudachd uile; agus tha ionmhas gun tomhas a’ bheannachd a dh’ ulluicheadh a’ dearbhadh cho neoch-rischnach ‘s a tha geanmaith Dhia a thaobh an duine; oir tha e air a chuireadh gu sonas cho buan ri dearbh-bhith Dhe. “Sann mar sin a ghradhaich Dia an saoghae, ‘s gu’n d’ thug e ‘Aon-ghin Mhic fein chum ‘s, ge b’ e a chreideas ann, nach sgriosar e ach gu’m bi a’ bheatha shiorruidh aige.” Geillidh air ball am fear a chreideas gur e an cuireadh teachdaireachd gradh Dhe do mhuinntir a tha truagh agus agus neo-airidh. Their e, “Bu leor dhomh ughdarras ach is mo na sin gradh. Co is urrainn seasamh a mach an aghaidh Mac Dhe a bhasaich ‘na ghradh ‘s a tha beo a bheannachadh?”

2. Tha an soisgeul dian; cha cheadaich an cuireadh dàil. Cha-n urrainn aobhar a bhi aig duine airson nach bi e reidh ri Dia air ball. A h-uile tiota a tha dàil air a cur anns a’ ghnothuch tha peacadh as ur agus cionta as ur ann. Creid a nis, dean aithreachas a nis, bi air d’iompachadh a nis. Buinidh uine do’n Tighearn; mur cuir thu gu buil i ‘se sin olc ‘na aghaidh. Ma gheilleas tu air ball tha tu air do thearnadh air ball; oir tha a’ chuirm a cheana feitheamh. Tha so ‘gar treorachadh air ball gu

II. Bonnaraidh a’ chuiridh a tha anns a’cheann-teagaig; “a ta na h-uile nithe ullamh.” Ann an so ‘se a’ chuirm a bhi cheana ullamh an smuain shonruichte agus tha e ag agairt air ball agus gun dàil gabhail ris. ‘Se so ni air leth a bhuineas do’n fhrithealadh chriosdail a bharrachd air an fhrithealadh Iudhachail. Fo’n t-Seann Tiomnadh bha fios air aghdarras Dhe gu’m biodh na h-uile nithe ullamh; ach a nis tha fios, oir tha e air a dheanamh soilleir, gu bheil iad ullamh. Thubhairt Criosd fein e agus chuir e an fhirinn so aig bonn a’ chosamhlachd chudthromaich so-

I. Tha foillseachadh toil Dhia mu shlainte an duine a nis iomlan. Cha-n fheud ni bhi air a chur ris no ni bhi air atharachadh fo bhagradh mallachd eagalaich. Cha bhi tuilleadh ulluchaidh ann an rathad sgiobhaidh; cha bhi tuilleadh barrantais againn o Dhia; na geallaidhean, na cuiridheen, na h-aithantan, tha iad uile air an seulachadh gu deireadh an t-saoghail. Na deanadh neach sam bith dail; oir cha bhi tuilleadh foillseachadh

air toil Dhe. Tha an soisgeul iomlan, tha am Biobull criocnaich chte uime sin, “Thigibh.”

1. Tha an taisbeanadh air gradh Dha iomlan. Thug Dia a mhac a cheana; thainig a Mhac do’n t-saoghail; tha obair a ghraidh air a coimhlionadh; cha bhi i air a h-ath-nuadhachadh ciod tuilleadh ris am feith sinn? An urrainn gradh a bharrachd air so a bhi ann? Cionnus a dh’ fheudas tuilleadh, bhi air a nochdadh?

2. Phill an t-Eadar-mheadhonair do fhlaitheanas. Chriochnaich e ‘obair uile an rathad reite; chaidh e suas gu A’thair, ‘s cha till e ris gu deireadh an t-saoghail. Cha-n ‘eile e ris gu comhnuidh a ghabhail maile ri daoinibh; ach a nis tha e air a dheanamh foirfe ann an neamh mar am Fearsaoraiddh. Nach tig sibh a reisd d’a ionnsuidh sa a tha air ‘obair a chriochnachadh, a tha air pilltinn gu ‘fhois, is a nis a tha ‘feitheamh gu tearnadh?

3. Tha an iobairt-reitich air a toirt suas. An deigh a bhi air a shamhlachadh fada roimh laimh le milltean de uain o laithibh Abeil tha Uan Dhe air ‘iobradh airson peacaidh, tha ‘fhuil air a dortadh; tha a chorp air a bhriseadh airson peacaidh. Thubhair e, “tha e criocnaichte,” is thug e suas an des. An ti a bha marbh tha e air eirigh a nis mar chomharradh gu bheil ‘iobair iomlan, foghainteach agus taitneach. Is tha e nis mar Uan a bha air a mharbhadh ann am meadhon righchaithir Dhe. Ciod am feum a th’ agaibh air tuilleadh is so airson ‘ur n-aomadh gu tighinn, ‘s a bhi air ‘ur tearnadh tre chreidimh ‘na ainm?

4. Tha eadar-ghuidhe an ard-shagairt air toiseachadh. Tha ‘ga nochdadh fein as leth pheacach le ‘fhuil fein agus air ‘eudachadh le ‘fhireantachd fein anns na neamhaibh ag eadar-ghuidhe na ‘a’ deanamh gnothuich airson luchd-eusaontais. Tha am Fear tagraidh mor an deigh sineadh air a thagradh; tha e air fosgladh leabhar-tagraidh ‘airidheachd fein; agus tha e a’ feitheamh air creutairean truagh a tha ‘dol a dhith ach an cuir iad an gnothuichean fa leth ‘na laimh. A pheacacha, ‘bheil a leithid so d’Fhear-tagraidh agaibh a tha a nis fein ris an ‘obair so agus nach tig sibh ‘s nach dean sith tagradh?

5. Tha an reit a nis ‘g a frithealadh air naimhdibh Dhe. Tha iad air tighin agus a’ tighinn a stigh o’n ceannairc air bonn inn leachd an t-soisgeil. Tha Dia a nis ann an Criod “a’ deanamh a t-saoghail reidh ris fein gun a bhi ‘meas am peacaidh dhoibh.” Mha tha, mata, thigibh agus faighibh cuid anns an reite so; oir an n a tha ‘ga dheanamh do chach nithear dhuibhse. Domhluichibh steach airson maitheanais; tha na h-uile nithe ullamh; tha a sgriobhadh ‘ga lionadh suas le ainmean na muinntir a fhuair a reite; siuthadaibh, cuiribh ‘ur n-ainmean fein ris a nis.

6. Tha sonas a nis fein air a thasgadh suas, a’ feitheamh a muinntir a ghabhas e. Sonas, do pheacaich; beatha, do n marbhaibh; fradharc do na doill; aoibhneas, do chreutairean truagh; sith, do mhuinntir gun chabhair: saorsa, do na braigh dibh; urram, do mhuinntir fo mhasladh; agus beannachadh sion

ruidh, do thraillibh a’ pheacaidh agus do oighreachan ifrinn. Tha an sonas ‘so uile anns an taigse; tha e ‘feitheamh a bhi air a ghabhail ris leatsa—seadh, tha e ‘dol a mach agus ag eigheach, ag radh, “Thigibh, oir a ta na h-uile nithe ullamh.”

8- Seadh, tha gloir shiorruidh, eadhon flaithenas fein, a nisullamh dhuit. Tha an geata fosgailte; tha moran air dol a stigh agus fhuair iad aoibhneas an Tighearna. A h-uile la tha flaithenas ‘ga lionadh suas; tha fir is mnathan agus eadhon clann bheag. a’ dol a stigh ann, neach an deigh neach, mar a tha iad uile a’ faghail b’ais anns an Tighearna. Thig, ma ta, agus theirig comhla riu, oir dhuitsa tha a’ ghloir so air a tabhairt ma ‘s e a mhain gu’n gabh thu rithe.

1. Aon ni eile, tha ministreileachd an Spioraid Naoimh ‘na lan bhuaidh agus oibreachadh. Tha e air tighinn a mach o’n Athair agus o’n Mhac a thoirt dearbh-shoilleireachd do dhaoibh “mu pheacadh, mu fhireantachd agus mu bhreitheanas,” agus tha e nis a’ comb-chur an t-soisgeil ri cridhe agus inntinn na dream a chluinneas e. Tha an Spiorad a chomhnuidh anns an eaglais agus a’ companachadh searmonachadh an t-soisgeil air chor ‘s gu’n saor e daoin leis. Cha-n ‘eil criochan roimh a bhuaidh; tha e gras-mhor mar tha Criosd grasmhor, trocaireach mar tha Dia trocaireach. Tha pailteas a ghrais fosgailte, saor a dh’ urnuigh air a shon agus gun ni dheth ‘ga chumail air ais. Ciod mar sin am feum a th’ agad air tuilleadh? An so tha agad cumhachd a dh’ oibricheas o’n leth stigh a’ comb-fhreagairt ris an teachdaireachd o’n leth muigh air chor is ‘nuair a dh’ fhosglas thu do chridhe do’n dara aon gu bheil thu air ball air do ghabhail an glacaibh an aoin eile. “Tha an Spiorad ‘s a bhean nuadh-phosda ag radh, thig.” Tha na h-uile nithe air do shon; tha uile chumhachd Dhe leat; lag, bacach, dall, euslan mar a tha thu, tha an so cumhachd a dh’ iomchareas thu. Tha an Spiorad air toiseachadh ri frithealadh gu pailt, ag oibreachadh araon na toile agus a’ ghniomh de dheaghghean Dhe ann an cridhe na muinntir a tha air an cuireadh gu suipeir an Uain.

Is beannaichte an sluagh d’ an aithne an fhuaim aoibhneach so, “Thigibh, oir tha na h-uile nithe ullamh.” Tha sinn a’ guidhe oirbh, a bhraithre, eisdeachd ris an diugh agus gabhail ris. Thugaibh fa’ near ur peacaidhean, cia lionmhor, cia an-tromaichte ‘s a tha iad; gidheadh tha sibh air ‘ur cuireadh. Na duiltaibh; oir cha dean sin ach ‘ur peacadh a sheulachadh suas gu feirg chinntich. Ach a nis gabhaibh iongnadh ris a’ ghras sin a tha ‘cuireadh a’ pheacaich gu comhchomunn an Ard-uachdarain. Cha-n ‘eil ann am mi-fhreagarrachd agus neo-diridheachd ach aobharan airson an gabh sibh ris agus cha-n ann airson gu’n duilt sibh an cuireadh, a chionn gu bheil e de ghras—gras aig am bheil a bhonn ann an roimheolas iomlan an Tighearna air gach ni a tha ‘g ur deanamh mi fhreagarrach agus neo-airidh. Cluinnibh, o Phairiseacha agus a Shadusacha, a chismhaoraibh agus a pheacacha, a mhisgeirean agus a striopaichean, ‘luchd-seuaontais de

gach seors is gach inbhe, eisdibh ris à chuireadh so agus thigibh cbum an Tighearna Iosa airson trocair, agus bheir esan dluth sibh agus bheir e reite dhuibh ris an Athair shiorruidh. Gheibh sibh gach ni air am bheil feum agaibh aig an dearbh am-so, air ‘ulluchadh gu coimhlionta airson ‘ur slainte iomlain. Cluinnibhse cuid-eachd, a luchd a’ chulsleamhnachaidh, cluinnibhse focal so an Tighearna. Cha-n fheud sinn sibhse fhagail a mach; o’n a tha ar teachdaireachd do na h-uile chreutair feumaidh sinn impidh a chur oirbhse mar an ceudna; oir tha an Tighearn ag radh, “leighisidh mi an cul-sleamhnachaidh; gradhaichidh mi gu saor.” Cuimhnichibh air ‘ur ceud ghradh agus deanaibh aithreachas is thigibh; oir tha na h-uile nithe ullamh. Agus a chreideacha, tha ri gairdeachas ann an gradh ‘ur Maighstir, cuimhnichibh air an t-seann chuireadh agus a’ cheud chuireadh grais; gabhaibh ris a ris agus thigibh. Tha cuirm lathail ann air ‘ur son agus cuireadh seasmhach. “Bheir e gras is gloir agus cha chum e ni naith sam sam bith uaibh.” Eireamaid uile agus thigeamaid chum an Tighearn ar Dia, a nis, mo bhraithre gradhach; agus gu’n robh gradh Dhe agus gras an Tighearna Iosa Criosd agus comh-chomunn an Spioraid Naoimh maille ruinn uile. Amen agus Amen.