For the Year from 31st March, 1905, to 31st March, 1906.
SUSTENTATION FUND.
CHARGE.
| | | | | |
|————————————————–|—|————–|—-|—-|
| Balance of last Account ending 31st March, 1905, | – | £807 | 3 | 10 |
| RECEIPTS— | | | | |
| 1. Congregational Contributions, | – | £1955 | 8 | 2 |
| 2. Missionary and Catechist Collection, | – | 182 | 2 | 5½ |
| 3. Augmentation Fund Collection, | – | 153 | 15 | 7 |
| 4. Donations, | – | 141 | 13 | 1 |
| 5. Interest, | – | 2 | 16 | 2 |
| | | 2435 | 15 | 5½ |
| | | £3242 | 19 | 3½ |
DISCHARGE.
| | | | | |
|—————————————–|—|————–|—-|————|
| PAYMENTS— | | | | |
| 1. To Ministers at Whitsunday, | – | £744 | 0 | 0 |
| ,, at Martinmas, | – | 653 | 0 | 0 |
| ,, from Augmentation Fund, | – | 114 | 0 | 0 |
| | | | | £1511 0 0 |
| 2. To Missionaries at Whitsunday, | – | £223 | 11 | 6 |
| ,, at Lammas, | – | 203 | 11 | 8 |
| ,, at Martinmas, | – | 148 | 6 | 3 |
| ,, at Candlemas, | – | 165 | 4 | 11 |
| ,, from Augmentation Fund, | – | 18 | 14 | 5 |
| | | | | 759 8 9 |
| 3. Postage, Printing, Stationery, etc., | – | | | 4 8 3 |
| | | | | £2274 17 0 |
| Balance at 31st March, 1906, | – | | | 968 2 3½ |
| | | £3242 | 19 | 3½ |
JEWISH AND FOREIGN MISSIONS.
CHARGE.
| | | | | |
|————————————————–|—|————-|—-|—-|
| Balance of last Account ending 31st March, 1905, | – | £461 | 8 | 7 |
| RECEIPTS— | | | | |
| 1. Congregational Collections, | – | £81 | 18 | 7 |
| 2. Donations, | – | 156 | 5 | 6 |
| 3. Interest, | – | 5 | 16 | 11 |
| | | 244 | 1 | 0 |
| | | £705 | 9 | 7 |
DISCHARGE.
| | | | | |
|———————————————–|—|————-|—-|———-|
| PAYMENTS— | | | | |
| 1. Salary to Rev. J. B. Radasi, | – | £80 | 0 | 0 |
| 2. Erection of Church at Bombesi, | – | 36 | 0 | 0 |
| 3. Erection of House at Bombesi, | – | 81 | 0 | 0 |
| 4. Transferred to Organisation Fund, | – | 50 | 0 | 0 |
| 5. Mr. Mackay towards Mr. Radasi’s Mule Fund, | – | 12 | 15 | 6 |
| 6. Commission on Bank Drafts, | – | 0 | 10 | 7 |
| 7. Postage, Printing, Stationery, etc., | – | 0 | 14 | 0 |
| | | | | £261 0 1 |
| Balance at 31st March, 1906, | – | | | 444 9 6 |
| | | £705 | 9 | 7 |
ORGANISATION FUND.
CHARGE.
Balance of last Account, ending 31st March, 1905, – £35 16 9½
RECEIPTS—
| | |
|————————————————————-|—————–|
| 1. Congregational Collections, – – – | £60 17 6½ |
| 2. Transferred from Foreign Missions, – – – | 50 0 0 |
| 3. Repaid by Deputy on his return
from Canada, – – – – – | 20 0 0 |
| |
130 17 6½ |
£166 14 4
DISCHARGE.
PAYMENTS—
| | |
|————————————————————|———-|
| 1. Deputy’s Expenses to Canada, – – | £20 0 0 |
| 2. Synod’s Grant to Clerk of Synod, – | 5 0 0 |
| 3. Synod’s Grant to Editor of Magazine, – | 5 0 0 |
| 4. Law Expenses of Case—Munro v.
Macrae, &c., – – – – – | 117 18 3 |
| 5. Synod Expenses to Office-bearers, – | 5 13 8 |
| 6. Advertising Meeting of Synod, – | 0 1 6 |
| 7. Postage, Printing, Stationery, – | 0 14 0 |
Balance at 31st March, 1906, – – –
£154 7 5
12 6 11
£166 14 4
MISSIONARY AND CATECHIST COLLECTION.
CHARGE.
RECEIPTS—
| | |
|——————————————|—————–|
| 1. Congregational Collections, – – – – – | £181 2 5½ |
| 2. Donations, – – – – – | 1 0 0 |
| |
£182 2 5½ |
DISCHARGE.
PAYMENTS—
| | |
|——————————————|—————–|
| 1. In behalf of Sustentation Fund, – – – | £182 2 5½ |
| |
£182 2 5½ |
AUGMENTATION FUND COLLECTION.
CHARGE.
RECEIPTS—
| | |
|——————————————|———–|
| 1. Congregational Collections, – – – – – | £153 15 7 |
|——————————————|———–|
DISCHARGE.
PAYMENTS—
| | |
|——————————————|———–|
| 1. In behalf of Sustentation Fund, – – – | £153 15 7 |
|——————————————|———–|
STUDENTS’ AID FUND.
CHARGE.
| | |
|————————————————–|——————|
| Balance of last Account ending 31st March, 1905, | £27 13 9½ |
| RECEIPTS— | |
| 1. Congregational Collections, – – – | £74 14 7½ |
| 2. Interest, – – – | 0 1 8 |
| | 74 16 3½ |
| | £102 10 1 |
DISCHARGE.
| | |
|—————————————–|——————|
| PAYMENTS— | |
| 1. To Students, – – – | £71 0 0 |
| 2. Postage, Printing, Stationery, etc., | 0 13 0 |
| | £71 13 0 |
| Balance at 31st March, 1906, – – – | 30 17 1 |
| | £102 10 1 |
BUILDING FUND.
CHARGE.
| | |
|—————————————————-|—————-|
| Balance of last Account ending 31st March, 1905, – | £51 9 1½ |
| RECEIPTS— | |
| 1. Congregational Collections, – – – | £45 5 10½ |
| 2. Interest, – – – | 0 14 1 |
| | 45 19 11½ |
| | £97 9 1 |
DISCHARGE.
| | |
|————————————-|—————–|
| PAYMENTS— | |
| 1. Raasay Building Fund, – – – | £25 0 0 |
| Shieldaig, – – – | 19 0 0 |
| Dingwall, – – – | 6 10 0 |
| Harris, – – – | 6 10 0 |
| Postage, Printing, Stationery, &c., | 0 11 6 |
| | £57 11 6 |
| Balance at 31st March, 1906, – – – | 39 17 7 |
| | £97 9 1 |
SHIELDAIG MANSE BUILDING FUND.
| | |
|—————————————————|—————–|
| Amount of Debt at 31st March, 1905, – – – | £419 0 0 |
| Allocated from Building Fund towards reduction, – | 19 0 0 |
| Balance at 31st March, 1906, – – – | £400 0 0 |
We have examined and audited the Accounts of the Free Presbyterian Church of Scotland for the year ending 31st March, 1906, and we have found all the transactions properly vouched and instructed. We also certify that the balances brought out in the foregoing abstracts are correct.
F. MACIVER, } Auditors.
C. MACLEAN, }
The Memoirs or Spiritual Exercises of Elisabeth West.
(WRITTEN BY HER OWN HAND.)
(Continued from page 99.)
EDINBURGH, 14th April, 1695.
Being the Sabbath Day.
I MAY remember this day with wonder and admiration at the love of God in Christ Jesus. In the morning, when I was at secret prayer, I got near access to the throne of grace, where I got my heart poured out before the Lord, with a great deal of sweetness and composure of spirit attending it: then the word was brought to my mind, Deut. xvi. 1, “Observe the month of Abib; for in the month of Abib the Lord thy God brought thee forth out of Egypt.” This word was very suitable to my present circumstance, and I was helped to make application.
After this I came to the place of public worship, where this servant of Christ, Mr. George Meldrum, preached on Revelations iii. 20, “Behold, I stand at the door and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him and he with me.” He observed these four things from the words.
First, That by nature, we were all holding Christ at the door, and would not let Him in. Secondly, That it was Christ’s work to stand and knock, though we were obstinate in keeping the door fast. Thirdly, That many unkind answers we give Him, and yet He takes not the first nay-say. Fourthly, That He is yet willing to make a new offer to all that will accept of Him on His own terms; and that all by-gones shall be by-gones, and they shall have sweet fellowship and communion with Himself. My memory cannot serve me to set down every word he spoke distinctly; but this I am sure, I thought he told me everything that ever I did or thought; how I had kept Christ at the door with my unholy carriage and deportment. I thought nothing but that I should burst within myself the time I was hearing, it touched my case so near. This was a day of power to me indeed, as ever I felt; for I saw that it was the Spirit of the Lord speaking by his servant, who also brought along with it a power to make me willing.
In the end of his sermon, he came with one of the largest offers of Christ that ever I heard, to all that would accept of it. He told us Christ was willing, and the fault would lie at our own door if we would not give our consent; and he, as a faithful messenger, took witness against us, if we would not accept of the offer; and that he would witness against us at the great day, that he brought such good news to us! so it will prove to our loss, if we did not consent; in which place I took heaven and earth to witness, angels
and men, the very place where I was, that I was made willing and content to take Christ on His own terms, as He was offered in his natures and offices, as a Prophet to teach me, as a Priest to reconcile me to God, as a King to rule and govern me. After sermon was done, I went home to secret prayer, where I met the Lord; and there we covenanted one with another, where again I renewed my consent to the bargain; so that I was content to take up the cross and follow Him, in any manner He pleased to dispose of me; cross, loss, and persecution, nothing should separate me from Christ again: at this time I had such a sense of the love of Christ and His beauty, and of my own vileness and loathsomeness, that I can express no way what a rapture I was in; this day was a wonderful day indeed, for Christ appeared to me all in love, as if I had never done him an ill turn. O how sweetly was that word borne in upon me! Ezek. xvi. 6, 8, “And when I passed by thee, and saw thee polluted in thine own blood, then my time was a time of love, and I said unto thee, Live. And I entered into a covenant with thee, and thou becamedst mine.” O, then, how I was filled with wonder and astonishment! And again, I took myself to witness, and all things about me or beside me, that I would open the door of my heart to precious Christ, and make him heartily welcome. There is one thing I cannot pass without observation; I was at this time in a very carnal family, who knew nothing of my present case; for I laboured to keep every thing as secret as possible, for fear of being made an object of mockery. In the meantime, while I was thus employed, there came one to the door where I was, to call me to dinner; but I refused to come: in a little after, they came again, and called me to come and read, as their custom was after dinner; and, lest they should suspect me, I came and read the xviith Psalm, where it begins with so many my’s, that it was almost impossible for me to hide what was upon my spirit: there are nine my’s, every one of them sweeter than another, “My strength, my rock, my deliverer, my fortress, my God, my strength, my buckler, my salvation, my high tower.” O how sweet were these my’s to me! But what shall I say? Every part and duty of the day was sweeter than another; so that I ended that day with songs of praise and thanksgiving, and wondering at the love of God in Christ Jesus to the like of me. In this case I remained for some days. I was like a new come out traveller, in vigour and strength; I leapt over walls and mountains of difficulties; nothing could hinder me in the way; for I thought I had not another temptation to meet with, as that of atheism, which did overcome me. O the pleasant life I enjoyed for a while! But, alas! these days were but few in number; I was, with David, singing, “My mountain stands strong; but he hid his face, and I was troubled.” The tempter and enemy of our salvation, seeing that I was so forward on my journey, did not at the first labour to turn me out of the way, but bit and bit, in a most politic way, he turned me out of the way, by throwing
now and then stones of difficulty at me : so that I grew tired and weary, and so sat down to rest me by slackening my hand in duties ; but it was a dear down-sitting to me, for I fell asleep, and then I contracted such a deadness on my spirit, that I could do nothing at all. At this time I was mightily overcome with sleeping at secret prayer, the which I never thought any that belonged to the Lord was subject to but myself : I cannot tell what this corruption of sleep made me think of myself ; but truly I thought I was nothing but an hypocrite. There were many things that proved my hypocrisy ; the whole corruptions of nature got up on me to such a degree, that I thought I was one of the vilest of creatures that ever was born, and because of this, God would assuredly cast me off. O then the temptation came strongly on me to misbelieve ; so that I was not able to stand before it. I having lost my strength, which was a sense of God’s love and favour to me, so, consequently, I lost my joy and comfort, and soon forgot the mighty works of the Lord which were so lately displayed to me.
There is one thing that I cannot but record particularly, and it is this : there were many corruptions in my nature that rendered me vile and ugly ; but yet, I can say they got not quiet quarters with me, but still I would be opposing them, and using means to put them out of my heart ; but at length there came one (to my grief and sorrow I may speak it) more agreeable to my nature than any of the rest, which I may call my predominant sin, it being the head and shoulders taller than all the rest ; and, when the tempter brought this inclination-sin to me, it was busked up so religious-like, in all the circumstances of it, that in a short time it draws away my heart from Christ : and, as I took means to put away the rest of my corruptions, so I took pains to encourage this sin, and to keep it in my heart ; with complacency and delight I took it in my arms, as it were, and embraced it cheerfully ; and for all the vows and promises I had made to give up my heart to Christ ; yet I soon brake them all, and gave the idol of jealousy my heart, and Christ got but the outer court.
But, what shall I say ? This was but the beginning of sorrow to me ; for I readily embraced that snake in my bosom, which bit me severely, as (if the Lord will) I shall declare. About this time there was word of a communion to be given at Lasswade, which was joyful news to me ; but no sooner I began to think upon it but the tempter came upon me, to dissuade me from the same, by holding forth to me what an one I was. What ! will such a wretch as you be accepted at the Lord’s table, who hath dealt so unfaithfully at former times, and broke so many covenants ? it is but presumption for you to go ; it is better for you to bide away. But yet I was helped to go in the strength of the Lord, with all my filthiness, to the fountain to be washed. But yet it was borne in upon me that the Lord was angry at me, and so it would be presumption. Then were all my sins presented before me : such as
unbelief and atheism, and want of love to Christ, my pride both natural and spiritual, my hypocrisy, my backsliding, my predominant sin. Then said the tempter, What can such an one as you expect there, who is so guilty and filthy? Then I replied, it is such an one as I that should go, for there is not a cure to be had for any of these sins but in Christ. But O, said the tempter, you are not prepared to go, for you want the wedding-garment. Then, said I, what I want Christ has; I can only have from Him and none of my own. I will go to Him in my rags in expectation to get robes. O the ups and downs I was in for a while! Sometimes I thought I would not go; other times I resolved to do as Esther did, to cast myself at the foot of mercy, and if I perished, it would be but my deserving. I thought my sin would never leave me till Christ would say, come out of her, ye devil. Over the belly of many oppositions, both spiritual and temporal, I came to the place on Saturday, where Mr. William Wisheart, in the preface, said, I fear there are many to-day here, who are to begin their preparation-work. Then I thought, that touched me very near. His text was, Isaiah xxxiii. 17, “Thine eyes shall see the king in his beauty.” He told us the king of glory would be there to-morrow! but he feared that many would be like the man that came a great many miles to see a race run, and when he came, he lay down the time it was running and fell asleep.
Then Mr. James Kirkton preached on Ezek. xx. 3, “And shall I be inquired of by you, O house of Israel? As I live, saith the Lord, I will not be inquired of by you.” He spoke to several sorts of people, by whom the Lord would not be enquired of, but particularly he spoke to a sort of people who were of an unbelieving spirit and gave way to atheism, and questioned the truth of the holy word of God, and were ashamed to tell it to any who would solve them of their doubts; surely the Lord will not be enquired of by them. The truth is, I thought he was God’s send, to reprove me for my former and present iniquity, which bred no small trouble; but, in the close of his sermon, he had a very sweet and comfortable word, and it was this: “Is there any here casten down under the sense of their sins? Come away, spend this night well; and though you were a Manasseh, a Mary Magdalene, a Saul, you shall be welcomed to our Lord’s table to-morrow.” This was no small encouragement to me, though it was hard work to spend a night well.
(To be Continued.)
Acknowledgments.—The Treasurer of the Dingwall Congregation begs to acknowledge, with thanks, the following contributions received for Manse Building Fund:—”A Friend,” Melvich, Thurso, per Rev. D. M’Farlane, 5/6; “A Friend,” Luibclagan, Strathvaich, Garve, 5/; “A Friend,” per Rev. D. M’Farlane, 7/; “A Friend,” for same object, £5, and £5 for Congregational purposes.
Searmon.
LEIS AN URRAMACH MICHAEL BRUCE.*
“Stiúir mo cheumann a réir t-fhocail ; agus na biodh aig euceart sam bith uachdaranachd orm.”—Sailm cxix. 133.
(Continued from page 114.)
II. Ciod anns am bheil oirdheirceas imeachd deadh riaghailteach a’ luidhe ann an là na trioblaid. Tha e na luidhe anns na seachd nithe so.
-
Tha e cuir air aghairt an t-soisgeil. Tha e na chreideas do bhur n-aideachadh, agus tha e taitneach do Dhia ; agus co nach biodh aig a leithid sin do dh’obair oirdheirc, a bhitheas taitneach do Dhia ann an Criosd, agus na onair do’r n-aideachadh.
-
Tha oirdheirceas na luidhe ann an so, gur ni e a ni deuch ainnean agus amhghairean milis ‘nuair a thig iad ; ach O gathan droch coguis fear imeachd mi-riaghailteach. Tha imeachd deadh riaghailteach a’ deanamh na’n croisean agus nà n trioblaidean taitneach, agus furas ‘nuair a thig iad. Cha’n’eil mise na’m fhàidh mòr ; ach their mi an t-aon ni so, gu’n dean bhur n-iomadh ceum farsuing ann bhur giùlan Chriosduidh aig an àm so iomadh cridhe goirt fathast ann bhur measg, agus gu’n dean e iomadh lot ann bhur coguisibh, thigeadh latha ‘ur saorsa ‘nuair is àill.
-
Tha oirdheirceas imeachd deadh-riaghailteach na luidhe ann an so, gu’n dean e beath’ Criosduidh milis, agus a bhàs sólasach. ‘Se so an nì a tha deanamh neach comasach air deadh thiomnadha dheanamh. Faic 2 Tim. iv. 7, “Chomhraig mi an deadh chomh-rag, chriochnaich mi mo thuras, gheileadh mi an creidimh : O so a mach taisgear fa’m chomhar crùn fireantachd, a bheir an Tighearn, am Breitheamh cothromach dhomh, ‘san là ud, agus cha’n ann dhomhsa a mhàin, ach dhoibhsan uile mar an ceudna leis an ionmhuinn a theachd-san.” Tha e a’ seinn an uair a tha e a’ deanamh a theiseamaid. Tha daoine an t-saoghail ag radh, tha na daoine ud beò gu diblidh, agus cha’n’eil a bheag aca ann am measg an làmhan. Ach cha deanainn-sa mo bheath iomlaid ris an neach a’s saoibhir’ a ta ‘nam measg uile : agus aig a bhàs tha duil agam ri tiomnadha na’s fearr a dheanamh na’s urrainn iadsan. O bheir imeachd deadh riaghailteach air Criosduidh deadh theiseamaid a dheanamh. ‘Nuair a bha’n duine diadhaidh sin Heseciah a’ cluimtinn mu a bhàs, bha e tionndaidh aghaidh ris a bhalladh, agus a’ guil, ag radh, O Thighearna bheannaichte, cha’n urrainn mi smuaineachadh a dhol a mach as an t-saoghail fathast. Ach
* B’ann ‘an Calladar an Iar a shearmonaich e an t-searmon so.
tha fhios agadsa gu’n do ghluais mi ad’ fhianuis le cridhe iomlan. B’e sin a shólas ‘nuair a bha e gu bàs fhaotainn, gu’n robh aige deadh imeachd ann an làthair Dhe.
-
Tha oirdheirceas an imeachd dheadh-riaghailteach so a’ luidhe ann an so, mar a’s mò a bhitheas bhrur n-imeachd air a dheadh-riaghailteachadh, bheir e air bhrur maighstir bhrur fiosrachadh na’s trice; oir is toigh leis fear imeachd riaghailteach; is toigh leis a bhi doirteadh a mach a Spiorad air an leithidibh sin. Ciod a tha toirt air co iomadh fannachadh fuidh amhghairibh, ach gu’m bheil iadsan agus am maighstir air teachd gu bhi na’n coigrich, do thaobh imeachd mi-riaghailteach. Tha sin a’ tabhairt oirbhse agus air-san a bhi beò ann an uidhe cho fad’ as ‘o cheile.
-
Tha oirdheirceas a luidhe ann an so, gu’n dean e còmhnadh ri cabhaig a chuir air ath-philleadh an t-soiseigil a rìs, air doigh is nach bi sibh air bhrur cuir a dh’ionnsuidh na doilbheachd a theachd sea, ochd, deich, no dà-mhiledheug, gu searmon a chluinntinn aig taobh allt, no aig bruach baic, ann an cunnart, agus as eugmhas fasgadh tigh os bhrur ceann. ‘Nis am b’ail leibh Criosd agus an soiseigil a philltinn a ris gu Alba, ‘an sin ma ta foghlumaibh giùlan riaghailteach, agus bhrur ceuman a bhi air an stiùradh do reir focal Dhia. Cuimhnichibh gu’n d’innis mi dhuibh gu’m feud bhrur maighstir a bhi na’s fhaide ann an teachd gu Alba na tha sibh an dùil. Ach mar is mò a stiùras sibh bhrur ceuman do réir focal Dhe, ‘sann is lugha bhios a dh’uchdaranachd aig a pheacadh os bhrur cionn. Air mo shonsa dheth, cha’n ‘eil mi ‘ga shaolaisinn iongantach gu’m bheil buairidhean a’ buadhachadh co mòr maille ribh, ‘nuair nach e giùlan dheadh riaghailteach bhrur cùram. Daoine agus mnathan a tha foghlum so, b’adh e ac’ air son an tròcair, nach bi uachdaranachd aig a pheacadh os an cionn. O ro-mhaith! Cha bhi peacadh na mhaighstir oirbh. Cha bhi truaillidheachd, buairidhean, ‘seadh, cha bhi an diabhol féin na mhaighstir oirbh, ma choisineas sibh a dh’ionnsuidh imeachd deadh riaghailteach; far gu’m faigh am buaireadh a’s lugha na’s mò na buaidh oirbh ma bhios sibh as eugmhas so. Agus an sin,
-
Tha oirdheirceas, no taitneas imeachd dheadhòrdail, a’ luidhe ann an so, gu’m bheil e an dara cuid a’ dearbhadh naimhde, no tabhairt fianuis ‘nan aghaidh. Uime sin foghlumaibh so, air doigh ‘s mur urrainn sibh dearbhadh a thoirt do naimhde, gu’n dean sibh an diteadh le’r giùlan. Ach mo thruaighe, tha fios agam gu’m bheil daoine an t-saoghail ‘gur diteadh. Tha iadsan na’s dichiollaich’ ann an seirbhís a thoirt do’m maighstir féin, na tha sinne ann a bhi tabhairt seirbhís d’air maighstir féin.
-
Tha oirdheirceas agus a bhuannachd na luidhe ann an so, ‘nuair a thilgeas an saoghail gu léir a mach sinn, togaich Dia suas sinn, agus gabhaidh e curam dh’inn. Tha daoine an t-saoghail ag radh, g’um bheil againn beatha sgith dheth; ach bheir imeachd dheadh-riaghailteach dhuinn na ceithir seilbhean so.
(1.) Bheir e dhuinn teisteas deadh-choguis. Cha mhalairtichinn
sin air son aon-chuid crobh no caorach, glib, no stipean. Tha daoine an t-saoghail ag radh, ciod a gheibh sibh air son coimhead a chumhnant, agus bhur n-ionracas? Cha’n fhaigh sinn aon-chuid maoin no bathar; b’ídh iad so air an toirt uainn. Ciod eile? Cha’n urrainn sibh deadh choguis a thabhairt uainn. Feudaidh e bhi gu’n saoil cuid agaibh so a bhi na luach faoin. Ach deanaibh-se sibh fein cinnteach gu’m bi e ni’s ro mheasail’ no na h-uile ni a bha riamh agaibh, ‘nuair a thig sibh gus a bhàs agus an t-soirruidheachd a choinneachadh.
(2.) An dara seilbh a gheibh sinn, is e fàbhar Dhé, agus solus a ghnùis air a thogail suas oirnne. Ann ar n-uile theanntachdaibh bithidh a chluas-san fosgailt do ar glaodh. An
(3.) Bithidh an treas seilbh na mhoran de’ dh’analachadh an Spioraid-Naoimh oirnn. Tha daoine an t-saoghail so a’ smuain-eachadh nach sguir sinn gu bràth gus an sgrios sinn sinn-féin. Ach ma ruigeas sinn air an imeachd deadh riaghailteach so, a tha do réir fhocailsan, thig esan agus séididh e oirnn, agus their e, gabhaibh-se an Spiorad Naomh. O tha mòran do na Spiorad na sheilbh urramach. Cha mhor a bheirinn air son ‘ur n-uile phàirt-ean, ghibhtean, agus chomasan, ciod sam bith co mòr, ma tha sibh as-eugmha is an Spioraid; is e seilbh fear imeachd gu riaghailteach, mòran do Spiorad Dhé a bhi air a leigeil a mach air
‘San àite mu dheireadh, bithidh aig fear imeachd gu riaghailt-each seilbh air uile theachd-a-stigh a chumhnaint air a bhuileachadh air. Air an aobhar sin cha ruig am fear imeachd gu riaghailteach a leas a bhi as eugmha is mèis lòn air a bhòrd; “Ged’ nach toir an crann-fige uathae blàth, agus ged nach fàs air an fhionan cinneas; ged fhaillnich meas a chrainn oladh, agus ged nach toir na machraichean uatha lòn; ged’ ghearrar an treud as o’ na mhainnir, agus ged nach bi buar air bith anns na buailtibh: gidheadh ni mise gairdeachas anns an Tighearn, nì mi aoibhneas ann an Dia mo Shlainte.”—Hab. iii. 17, 18. Fad ‘ur laithean uile, co fad sa mhairesas Dia agus an cumhnant, beathaichear sibh anns na h-amaibh a’s miosa. Feudaidh sibh bhur biadh-maduinn a ghabhail o na chumhnant, bhur dinneir deth shlainte, agus bhur suipeir o’n daimh nuadh anns am bheil sibh ri ‘r maighstir, agus esan ribhse. Agus nach feud sibh beáthachadh orra so fuidh na chrois? ‘Nis tha iad so na’n ceithir seilbhean a tha co-leantuininn imeachd deadh-riaghailteach. Tha mi a’ tabhairt dùlan do dhuiine aingidh, eadhon ann a staid a’s fearr, Ni-h-eadh, an saoghal gu leir a bhi coimeas riu. Oir na’m b’urra sinn ach imeachd gu riaghailteach do thaobh na cùise so mu’m bheil sinn a’ labhairt, tha againn dà spot gheal ann ar n-uile fhrithealaidhean dubha, agus feudaidh sinn dùblan a thabhairt do gach duine aingidh anns an t-saoghal uile, aig an cuid as fearr a bhi coimeas riu. A
- Spot gheal ann ar frithealaidhean dubha is e, gu’n dean imeachd dheadh-riaghailteach sinn na’s fearr aig ar cuid a’s mios’,
na tha na h-aingidh aig an cuid a’s fearr ; do thaobh a’s gu’m bheil ar trioblaidean gu léir a’ teachd d’ar n-ionnsuidh-ne trid cladhan a choimhcheangail nuadh ; am feadh a tha soirbheachadh nan aingidh ann am peacadh ‘gan sgrios. An sud tha duine a tha air a spùilleadh de’ gach uile sheilbhean saoghalt ; ach tha’n spùilleadh sin a’ teachd da ionnsuidh trid cladhan a choimhcheangail ; agus nach ‘eil sin na spot thaitneach ann am frithealadh dubh, a tha ga dheanamh na’s fearr ann a chor a’s miosa, na tha duine aingidh ann a chor a’s fearr ? Tha an gràdh agus an dìlseachd so a’ ruith troimhe ar n-uile thrioblaidean. “Tha fhios agam, O Thighearn’, gu’m bheil do bheitheanas ceart, agus ann ad’ dhìlseachd gu’n do smachdaich thu mi.”—Sailm cxxix. 75. An do chuir thu fo amhghar sinn ? Is maith dhuinne sin ; oir ‘se sin ar crann-ceus ; tha dìlseachd a’ ruith troimhe. Tha mi a’ toirt dùbhlann do na h-aingidh a ràdh gur ann an dìlseachd a tha Dia a’ deanamh a mach na’m bagraidhean so orra, a ni is e a phlaighean air mòran deth ‘n cuid closaichibh. An
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Spot gheal ann ar frithealadh dubh, a tha gar deanamh na’s fearr aig a chuid is miosa, na tha na h-aingidh aig an cuid is fearr, is e, gur h-e croisean agus trioblaidean ar’ luchd obair, a tha ‘g oibreachadh a mach dhuinn trom chudthrom glòir. Tha daoine an t-saoghal so a’ smuaineachadh gur daoine bochd agus tàireil sinne, agus nach faigh sinn glòir gu brath anns an rathad a tha sinn a’ gabhail. Ach ma bhios sinne na’r luchd imeachd gu h-òrdail, feudaidh sinn dùbhlann a thabhairt dhoibhsan iad féin a choimeas ruinne. “Oir a ta ar n-amhghar eutrom, nach ‘eil ach ré sealain, ag oibreachadh dhuinn trùm chudthrom glòire a ta ni’s anabharraich’ agus sior mhaireannach.”—2 Corint. iv. 17. Tha glòir air cul-thaobh ar n-àmhghairean ; ach tha ifrinn agus leir-sgrios air cul-thaobh an cuid-san. Agus ciod a shaol eas sibh de’ na spotaan soilleir so, a tha ann am meadhon ar n-amhghairean uile ? Cha’n urrainn do dhaoinn aingidh le’n uile theachd a stigh saoghalt an coimeas riu.
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Nis a chum mearchadan a sheachnad mu thimchioll na’n nithe so, bheir mi dhuibh na rabhaidhean so :
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‘Se bhur dleasdanas imeachd dheadh-righailteach fhoghlum. Ach na togaibh so am mearchad. Cosdaidh e mòr phéin agus shaothair duibh bhur n-imeachd fhaotainn air a deadh-righailteachadh anns na laithibh so. Oir bithidh na ceithir nithe so oirbh, agus bheir gach aon diubh dhuibh buille gu’r cosan a thilgeadh as an t-slighe.
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Feudaidh e bhi, gu’n dean an diabhol feum do theanga an fhir-phosda ann an aghaidh na mnatha, agus teanga na mnatha ann an aghaidh an fhir-phosda. Ma’ seadh, a mhuiintir ionmhuinn, nach ‘eil ni air bith eile agaibh r’a dheanamh ach a bhi ‘n’ur luchd-tgraidh air taobh an diabhoil ? Am bheil ni air bith eile agaibh r’a dheanamh le’r teangaibh, ach gu’n gnàthachadh ann an aghaidh a cheile, a chum bhur giùlan a dheanamh mi-righailteach ? B’fhearr dhuibh nach biodh teangan riamh agaibh, na gu’n
gnàthaicheadh sibh iad ann an seirbhís an diabhoil ann an aghaidh a cheile. Air an aobhar sin, tha mi a’ guidhe oirbh, a mhnaibh, mar a dh’fheumas sibh a bhi freagarrach do Dhia, gu’m bi eagal oirbh roimh ghniomhrachadh mar luchd tagraidh cuis an diabhoil, mar a rinn bean Iob, ann an aghaidh ‘ur fearaibh-posda. Tha mi mar an ceudna ‘sparradh oirbse, fheara-posda, mar a bhitheas sibh freagarrach do’n Dia mhòr, nach cleachd sibhse bhur teang-aibh féin, ann an tgradh cuis an diabhoil ann an aghaidh bhur mnaibh féin.
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Cha’n e a mhàin gu’m feud buairidhean bhi agaibh aig éiridh o’n àirde so; ach feudaidh eadhon an diabhol teanga luchd-aidichidh mòr, ‘seadh agus teanga deachh Chriosduidhean a chleachdadh gu’r tionndaidh a thaobh o ghiùlan deachh-riaghailt-each. Feudaidh sibh so fhaicinn ann Mata. xvi. 22. Bha Peadar na dhiadhair urramach, agus na dheadh Chriosduidh cuideachd: gidheadh tha an diabhol a’ deanamh feum deth a theangaidh gu Criosd a thionndaidh a thaobh o obair. Tha so air a chleachdadh ann ar measg-ne, gu bhi tionndaidh daoine agus mnathan bochd bho imeachd riaghailteach. O Chriosduidhean, na leigibh leis an diabhol feum a dheanamh dheth ar teangabha a chum cach-a-chèile a bhriseadh. Am bheil ni sam bith eile agaibh ri dheanamh, ach a bhi dol a bhàn ‘san àird an dùthaich ‘n’ur luchd tagraidh aig an diabhol le’r teangabha, gu tuisleadh a thabbhairt do chreutairean bochd, agus an tabhairt gu cùirt co-aontachaidh? Bu chòir duibh an gnàthachadh air a chaochladh so do dhoigh. Agus
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Gheibh sibh e gle chruaidh, gu imeachd deachh-riaghailteach a choimhead, do thaobh so, gu’m feud an t-aobhar a bhi air a shuidheachadh air a leithid do dhoigh, ‘s gu’m bi e gle chruaidh oirbh aithneachadh gu ceart, ciod e peacadh, agus ciod e dleasdanas; agus mar sin bidh e mòr oirbh imeachd riaghailteach a chumail suas air sga sin. Agus
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Bithidh agaibh na’s leòir ri dheanamh, imeachd riaghailteach a chumail suas, do thaobh fàs trioblaidean agus cunnartan nach urrainn sibh faicinn sibh faicinn troimhe. Bithidh e ann an sin mor oirbh sibh féin agus bhur ceumanna’ a choimhead gu siothchail ann an measg lion-mhorachd chunnartan. Ach anns an
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Na togaibh so ‘am mearachd, feudaidh sibh ruigsinn air imeachd deachh-riaghailteach air son là no dhà, agus fathast na h-uile buaireadh coitchionn bhur cuir anns an lion.
‘Se am feum a b’ailt leam sibh a dheanamh de’ so, ann am briathraibh goirid; iarraibh gu ruigsinn air an imeachd deachh-riaghailteach so : tha e naire dhuibh uile, a mhüintir ionmhuinn, gu’m bheil na h-uiread do cheuman farsuing ann bhur measg Ann an so ainmichidh mi naoi m’rean do dh’imeachd ann bhur measg, agus cha mhòr a bheirinn orra uile. Agus uime sin, sibhse a tha beò anns an àite so, tha mi ‘guidhe oirbh, ann an ainm an Dia mhor, mo mhaighstir, gu’n imich sibh na’s mo riaghailtich’ ann bhur giùlan.
(Ri leantuininn.)
A Father’s Address to his Children.
BY THE LATE REV. JAMES SMITH, OF LONDON.
(Concluded from page 35.)
PEACE with God and access to Him with confidence are the effects of free justification by faith in Jesus; honest conscience is satisfied, apprehensions of divine wrath are destroyed, and acceptance with God is enjoyed. Jehovah appears reconciled by the death of His Son, a holy satisfaction springs up in the soul, and joy and peace in believing are realised. Conscience lays by its accusations, heaven freely admits the sinner’s prayers, and the soul can sing, “O Lord, I will praise thee, though thou wast angry with me, thine anger is turned away, and thou comfortest me.” Isa. xii. 1. Prayer now becomes a delightful privilege, and praise is the very element of the soul! Fellowship with God our Father, and His Son Jesus Christ, is truly sweet and precious; and the soul is ready to cry out to others, “Have fellowship with me, for truly my fellowship is with the Father and with His Son Jesus Christ.” He now walks in the light, casts his cares upon God, enjoys freedom from bondage, for the truth has made him free and he is free indeed. His life is now a life of intercourse with God; heaven and earth seem to be very near to each other; and God is about the path and the bed spying out all the ways. This, my child, is true godliness, to live as in the presence of the Most High, to walk with the Lord always before us, and be not only in union with Jesus, but in daily, yea hourly communion. This is preparation for heaven, which will be a different place, but we shall enjoy the same sweet company as that we have enjoyed below. This will make sin odious, distasteful, and disagreeable; this will render holiness lovely, sweet, and delightful. We shall by this grow up into Christ, be conformed to his image, and be changed from glory to glory as by the Spirit of the Lord.
Beware of erroneous opinions which are plentifully broached on every hand, error is generally palatable to a carnal mind; because it will feed either its legal notions, or licentious principles. There is nothing in our corrupt nature that is ready to fall in with truth, until God has renewed us by His grace; the carnal mind is a hot bed of error, and generally falls in with it. All error is injurious, many errors are fatal, and are therefore called “damnable heresies.” Cleave to the book of God, pray over it, search it with seriousness, solemnity, and dependence on divine teaching; really desiring to know its meaning. Beware of judging of religion by those who profess it, there are always many foolish virgins, and some “who turn the grace of our God into lasciviousness;” mixed up with the Lord’s people. It is not what professors do, but what
Christianity requires and produces in its real subjects, that you are to judge by. The best causes often suffer from the worst of men. If there were no good characters professing Christ you might doubt, but not because some bad ones are mixed up with His interests.
Often reflect on death, judgment, eternity; these are truly solemn subjects, but you are interested in each of them. You must soon depart out of the world; you must be judged according to God’s holy word; you must enter on a boundless eternity, begin a changeless state of existence, either in happiness beyond conception, or in torments beyond expression. You cannot escape, you cannot plead ignorance, you will be left without excuse. The state in which you now are has been set before you, the path of life has been cast up, the way of death has been pointed out; and your parent with all seriousness, affection, and concern, has warned you to flee from the wrath to come. You have been directed to Jesus, and assured of His gracious disposition. You have been informed that the only way to be happy on earth or in heaven, is by faith in Christ, union to Him, and fellowship with Him. An empty profession, a form of godliness is vain; a death-bed repentance may be rejected, and of prayers then offered the Lord may say, “Because I have called, and ye refused; I have stretched out my hand and you did not regard; but you have set at nought all my counsel, and would none of my reproof: I also will laugh at your calamity; I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall you call upon me, but I will not answer; you shall seek me early, but you shall not find me: for that you hated knowledge, and did not choose the fear of the Lord: you would none of my counsel: you despised all my reproof. Therefore shall you eat of the fruit of your own way, and be filled with your own devices.” Proverbs i., 24-31. Think over this fearful scripture, it is the word of God, not a tittle of it can by any means fail, it will all be fulfilled; but if it should be fulfilled in you, in you my child; in you, after having been thus warned, admonished, and directed; and if your parent should be called up to witness against you at last, and acquiesce in your eternal condemnation, and see you driven away into blackness, darkness, and endless despair, how awful the thought! how dreadful the idea! yet it may be realised, but may God in mercy prevent it! But if the warning be taken, if Jesus is sought, if salvation is obtained; then how blessed will be your end! You will meet your parent after death in the separate state, recognise him at the day of Judgment, and share with him the full tide of blessedness which will flow from the Saviour’s gracious word; “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world;” and through a boundless, endless eternity, we shall enjoy in union pleasures passing
thought, and joys beyond conception. May this my dear child be your happiness, and may this well meant address be instrumental in bringing about such a glorious consummation. Amen.
Come, turn your thoughts to Jesus,
If you would good possess,
‘Tis He alone that frees us
From guilt and from distress;
When He by faith is present,
The sinner’s troubles cease,
His ways are truly pleasant,
And all his paths are peace.