Mu aoradh Cràbhach, agus mu choimhead là na Sàbaid.
I. Tha solus nàduir a’ taisbeanadh gu bheil Dia ann aig am bheil àrd-Thighearnas, agus uachdranachd os cionn nan uile; gu bheil e maith, agus a’ dèanamh maith do na h-uile; agus uime sin gur còir ‘eagal-san a bhi oirnn; a ghràdhachadh, a mholadh, gairm air, earbsadh ann, agus seirbhis a dhèanamh dha leis a’ chridhe uile agus leis an anam uile, agus leis an neart uile. Ach tha ‘m modh taitneach a chum aoradh a dhèanamh do ‘n Dia fhìor, air ‘òrduchadh le Dia féin, agus tha chròchan air an suidheachadh, le ‘thoil fhoillsichte féin, air chor ‘s nach feudar aoradh a dhèanamh dha do réir breithmeachaidh agus cumadaireachd dhaoine, no le cogarsaich Shatain, fuidh shamhladh faicsinneach ‘s am bith, no air mhodh air bith eile, nach ‘eil òrduichte anns na Sgriobtuiribh naomha.
II. Is còir aoradh cràbhaidh a thabbhairt do Dhia, an t-Athair, am Mac, agus an Spiorad Naomh; agus dha-san a mhàin; cha ‘n ann do Ainglibh, do naomhaibh; no do chreutair air bith eile: agus, o thuiteam an duine, cha ‘n ann as eugmhais Eadar-mheadhonair; no trid eadar-mheadonaireachd neach air bith eile, ach Iosa Criosd ‘n a aonar.
III. Air do ùrnuigh maillle ri breth-bhuidheachais a bhi ‘n a cuid àraid do ‘n aoradh chràbhach, tha Dia ga h-iarruidh air na h-uile dhaoibh, agus a chum gu ‘m biodh i taitneach, tha i gu bhi air a dèanamh an ainnm a Mhic, le còmhnadh an Spioraid, do réir a thoile, le tuigse, urram, irioslachd, dûrachd, creidimh, gràdh, agus buan-mhair-eachdainn, agus ann an cainnt a thugear, ma ‘s ùrnuigh, le guth a bhios ann.
IV. Is còir ùrnuigh a dhèanamh air son nithe laghaill, agus air son gach uile dhaoine, a tha beò, no bhios beo an déigh so: ach cha chòir air son nam marbh, no air son na muinntir mu ‘m bheil fios, gun do pheacaich iad, am peacadh a tha chum bàis.
V. Leughadh nan Sgriobtur le h-eagal diadhuidh, Searmonachadh fallain, agus eisdeachd choguiseach an ‘fhocail, le tuigse, creidimh, agus urram; seinn shalm le gràs ‘s a’ chridhe; agus mar an ceudna, frithealadh iomchuidh, agus gabhail dhligheach nan Sacramainte a dh’ òrduich Criosd; tha iad so uile ‘n an cuid do aoradh cràbhach, gnàthach Dhé; a thuilleadh air mionnaibh, agus bòidean cràbhach, trasgadh suidhichte, agus buidheachas air
amannaibh sònruichte, a ta ‘n an aimsirbh agus ‘n an amannaibh féin ri bhi air an gnàthachadh air mhodh naomha, agus chràbhech.
VI. Cha ‘n ‘eil ùrnuigh no aon chuid eile do ‘n aoradh chràbheach air a cheangal a nis fuidh ‘n t-soisgeul ri àit air bith. anns am bheil e air a dhèanamh, no gus am bheil e air a stiùradh, is cha mhò a tha e air a dhèanamh ni ‘s taitneichte d’ a thaobh; ach tha aoradh ri bhi air a dhèanamh do Dhia anns gach àit, ann an spiorad agus ann am firinn; mar ann an teaghlaichibh, gach là; agus ann an dloimhaireachd le gach aon fa leth leis féin; mar sin tha e r’ a dhèanamh le subhachas mòr anns na co-thionalaibh folluiseach, agus cha chòir dhuinn iad so a dhì-chuimhneachadh no threigisinn gu toileil, ‘n uair a tha Dia le ‘fhocal no le ‘fhreasad ‘g ar gairm d’ an ionnsuidh.
VII. Mar a tha o lagh nàduir, gum bi, gu coitchionn cuibhrionn iomchuidh do aimsir air a cur air leth, chum aoraidh Dhé; mar sin, ‘n a fhocal, le àithne chinnteach, mhodhanail, bhuan-mhaireannach, a ta ceangal nan uile dhaoin, anns gach linn, dh’ òrduich gu sònruichte, aon là ann an seachd, mar shàbaid, gu bhi air a choimhead naomh dha féin; agus b’ e so o thoiseach an t-saoghail gu aiseirigh! Chriosd, latha deireannach na seachduin: agus o aiseirigh Chriosd bha e air ‘atharrachadh gus a’ cheud latha do ‘n t-seachduin d’ an goirear ‘s an Sgriobtur là an Tighearna, agus tha e ri maireachduinn gu deireadh an t-saoghail, mar an t-sàbaid Chriosduibh.
VIII. Tha ‘n t-sàbaid so, uime sin, air a coimhead naomh do ‘n Tighearna, ‘n uair a tha daoin, an déigh dhoibh roimh làimh deasachadh iomchuidh a dhèanamh air an eridheachan, agus an gnothuiche saoghalta chur an riaghailt, cha ‘n e a mhàin a’ gabhail tàimh naoimh, rè fad an latha o ‘n oibríbh, o ‘m briathraibh, agus o ‘n smuaintibh féin, mu thimchioll an gnothuichibh saoghalta agus an aighear; ach mar an ceudna, a’ caitheamh na h-ùine sin gu h-ionlan ann an gnìomharaibh aoraidh fholluiseich agus dhiomhair Dhé, agus an dleasdanasaibh na h-eiginn agus na tròcair.
Is e gnothach mhor cairdean an Fhir-nuadh-phosda iadsan a ta muigh, a thoirt a stigh. Fhear a, sibhse a ta muigh, tha sibh far nach bu choir dhuibh a bhi; tha sibh air talamh teirmeasga. B’ail leinn sibh a bhi stigh, b’ail leinn bhuir foirt gu Criosd, gu sibh aonadh ris, ‘e creidsinn ann, is gabhail ris n a uile oifgean.—Boston.
Archie Boyle—Maidheachd Firinneach.
Bha ann am baile Ghlascu cor’ us ceud bliadhna air ais buidhean de dhaoine uaisle de’n muinntir a b-airde inbhe anns a bhaile sin. Choinnich iad, a reir an aidich, airson cluich chairtean, ach bha iad cho comharaichte le ladurnas agus anabarrachd do mhi-stuamaechd ‘s gan deachaidh an “Comunn Ifrinneach” a thoirt mar ainm orra. Rinn iad mor uail as an ainm so a choisinn iad dhoibh fein, agus cha d’ fhag iad ni a bha nan comas gun deanamh a chum gum biodh iad airidh, air an ainm eagalach so. A bhar air ancoinneamhan oidcheill agus a seachdainail, ghleidh iad feisd mhor uair sa bhliadhna aig an d’ fheuch gach fear na bha ‘na chomas gu barrachd a thoirt air ni sam bith a sinn e riamh roimhe le misg, toibheum, agus peacaidhean eile. Cha robh neach naan measg uile a thigeadh a suas ri Archie Boyle anns an aindiaidhachd sin. Bha e aig aon am na oaganach ro-ghealtanach aig an robh talantan oidhearc agus beusan maiseach. Cha robh puing ann am foghlam air nach gramaicheadh buadhan inntinn; ach mo thruaighe leir, cha robh ni sam bith nach deanadh e airson fein urram. Bha e air altrum le mathair amadaich a thug dha a thoil fein anns na h-uile. Choinnich e gle og ri buill a Chomuinn Ifrinneach. Fada mun robh e coig bliadhna fichead a dh’ aos cha robh ball ‘s a chomunn a bha cho anabarrach mi-bheusach ris. Ciod e neamh, ifrinn, na siorruidheand dhasan? Ach focail anns nach robh brigh sam bith ach airson fanaid agus toibheum da theangaidh salasaich! Cho luath sa dhi-chuimhneachas duine Dia, a mhain as urrain a ghleidheadh, fasaichidh a thuigse dorcha, agus ni e gloir anns an ni a tha na naire dha.
Air oidcheche araiddh, nuair a chadail e an deigh pilltinn dhachaidh bho fheill bhliadhnaill a chomuinn, bhruadair e gun robh e marcachd, mar a b-abhaist dha, air an each dhubh a dol gu thigh fein—bha a thigh air enoc air a chuartachadh le coille—agus gun do choinnich neach ris nach b-urraim dha anns an dorcha aogasg fhaicinn. Rug an neach so air srian an eich, agus thubhaint e le guth smachdail “feumaidh tu dol maile riumsa.” “Co thusa,” thubhaint Boyle, agus dh’ fheuch e ri srian an eich a thabhaint as a laimh. “Chi thu sin an uine aith-ghearr,” fheagair an guth ceudna le tarcuis agus fanaid a chaidh tre chridhe uaibhreach Bhoyle. Spar e na spuirc-ean ann an taobh an eich. Dh’ eirich an t-each air a chosan deiridh, agus chaidh e air aghaidh le luathas na gaoithe; ach gu diomhain, oir bha an tannasg a cumail a ghreim air an t-srian agus a cumail ri thaobh. Ann an
cruaidh-spairn, le uamhas agus eagal do labhairt, chuir e rithist le uile neart an spuirean an taobh an eich. Dh’ eirich an t-each air a chhorraspiod, agus leum e air aghaidh thuit Boyle as an diolaid le duil gam buaileadh e an talamh an tiotan. Ach bhuainaich e a tuiteam le luathas eagalach. Mu dheireadh cha robh e tuiteam cho luath, agus le mor uamhas agus iongantas chunnaic e gun robh an tannasg ud dlu ri thaobh. “C’aite?” ghlaodh e air bhoeue agus a chridhe ga fhagail, “C’aite am bheil thu gam thoirt? C’aite am bheil mi? C’aite a bheil mi dol?” “Do dh’ Ifrinn,” fhreugair an tannasg le guth neo-thalmhaidh, agus bho dhoimhneachdan Ifrinn thainig mactalla nam briathran a bha cho tric air teanga Bhoyle thruaigh air ais le fuaim tairneanaich—”Do dh’ Ifrinn.” Air aghaidh chabhaigaich anns an dorchadas a bha na bu ro-uamhasach le mothachadh gu robh an tannasg ud aig a thaobh, agus ga threorachadh. Mu dheireadh chunnaic e lasag soluis fad as, ach an uine ghoirid dh’ fhas so na theine mor lasarach. Nuair a thainig iad dluth dha, a bhar air osnaich sgrathail bha sgiamhail bho chradh do-labhairt agus eu-dochas mar thaireanaich na chluasan. Bha aig an am cheudna fuaim ruidhtearachd mhi-cheillidh a tighinn gu chluasan. Rainig iad gun dail bogha, mar bhogha drochaide, aig an robh airde gun tomhas nach robh na togalaichean anns an t-saoghal so ach mur thuill na fath-talanta an coimeas rithe an taobh a stigh dhé; ciod an sealladh! tuilleadh as uamhasach ri innseadh! Mor shluagh a giosgan am fiacal ann an eu-dochas siorruidh, nuair a bha an cuimhne a gairm air ais na sochairean agus na trocairean air an d’rinn iad di-meas nuair bha iad beo anns an t-saoghal so.
Chunnaic Boyle mu dheireadh gun robh e air a chuartachadh leosan air an robh e eolach anns an t-saoghal, ach a bha o cheann fada marbh, gach aon diubh ann an cradh eridhe tre bhi cuimhneachadh le shearbhatas na nithean diomhain anns an do chaidh iad am beatha agus an uine nuair a bha iad ‘s an t-saoghal-uine a bha air a tabhairt dhoibh gu ullachadh airson siorruidheachd. Thug e fainear gun d’fhalbh an tannasg neo-shaolta a bha ga threorachadh, agus dh’ fhairich e leithid de shaorsa le e dh’ fhalbh ‘s gun do labhair e ra shean charaid Mrs D—, a chunnaic e na suidhe le suilean suidhichte gu duarachdachd, mar gum biodh i air a slugadh suas ann an cluich chairtean, mar a b’abhaist dhi nuair a bha i air thalamh. “Ha! Mrs D—, tha mi toilichte d’faicinn. Am bheil fhios agad gun d’innis an neach a thug mise an so, gur i so Ifrinn. Ha! ha! ma’s i so Ifrinn,” thubhairt e gu fanaideach, ciod an t-aite solasach, tlachdmhor a tha intè! Ha! ha! thig a nis a Mrs D— uasal, airson ‘Auld lang syne’
stad, gabh fois airson mionaid une, agus treorach mi tre sholasan Ifrinn!” Bha e dol a radh’ le andanachd ladarna agus mi-naomha. Ghlaoth ise le sgriach a chaidh troimh anam: “Fois! cha’n eil fois no tamh an Ifrinn.” Agus bho shluic do aireamh Ifrinn thainig guthan mar thairean-ach a cur an ceill a rithist na’m briathran uamhasach—”Cha’n eil fois na tamh an Ifrinn.” Dh’ fhairich Boyle, a bha an Ifrinn a mhain ann an aisling, gu de cho do-labb-airt uamhasach ‘s a bha na glaoith sin seach an sgriachail bu gheire a dh’ aobhraich pian riamh air an talamh. Agus bi so Ifrinn! fealadha fear na fanaid, agus, gnath-fhoal a mhiseir. Thug e fainear nis gu robh an tannasg a threoraich’ e a ris ra thaobh. “Tabhair mi,” ghlaodh Boyle le sgriach eagalach, “Tabhair mi mach as an aite so! Ann an ainn Dhe—an t-ainn a thoibheimich mi cho tric—that mi guidhe ort, thoir mise mach as an aite so!” “An urrainn thu fathast ainn Dhe ainmeachadh!” labhair an droch spiorad le fochaid mhi shaoghalta ‘n a ghnuis: “Falbh an trath so; ach an ceann latha agus bliadhna coinnichidh sinn agus cha dealaich sinn nis mo.” Dhuisg Boyle, agus mhothaich e mar gum biodh briathran deir-eannach an droch spiorad air an sgriobhadh le litrichean de theine air a chridhe agus air eanchainn. Rinn e a shuidh-eachadh na intinn bho’ n oidche sin a mach gun treig-eadh e an Comun Ifrinneach. Chuir e roimhe gu h-araidh nach robh ni air thalamh a bheireadh air a bhi lathair aig an ath choinneamh bhliadhnaill. Gun dail chruinnich a chompanaich mhi-dhiadhaidh ma thimchiol, agus an nuair a chunnaic iad nach d’fhalbh a mhulad le a shlainte thighinn air ais, agus gun d’eirich a thrioblaid bho aobhar araidh a bha ga dheanamh mi -thoileach a bhi ‘n an comunn ghabh iad eagal gun cailleadh iad am fear a bha beatha an comunn. Chuir siad iad fein fo mhionnan nach sguireadh iad gus am biodh fios aca gu de a aobhar a mhulaid. Thubhairt aon diobh air dhasan dol a stigh do sheomar Bhoyle, gun fios da, gun do ghlachd se e leugh-adh leabhair a dh’ fholach e gu luath agus gum be a bheachd gum be am Biobull a bha aige. An neach a dh’ fholach am Biobull le naire mu’m faiceadh a chompanaich ain-diadhaidh e ‘ga leughadh cha bhiodh e doirbh a thoirt air ais a ris do’n Chomunn Ifrinneach.
An deigh uine araidh leig aon da shean-chompanaich air gun robh ro-ghrain aige do chleachdeanain an t-saoghail ach gu h-araidh do chleachdeanain a chomuinn agus an doigh anns an robh iad a caitheamh am beatha. Leig e air gun robh e airson a bhi’n cuideach Bhoyle throimh cho-fhulangas do brigh gun robh e fulang ‘na intinn mar a bha e fein. Mar so thuair e le seoltachd chealgaich a
mach am bruadar agus an trioblaid a dh-aobharaich e do Bhoyle. Faodar a thuigsinn ciod an toradh a shruthadh uaithe sin. Fhuair an comunn a nis a mach bun aobhar a gnothaich; chruinnich iad ‘us rinn iad fanaid air airson e bhi cho-lag-inntinneach ‘us gum biodh e fo bhuaras airson aisling. Tha e so-chreidsinn nach robh e doirbh buaidh a thoirt, le fochaid a chompanach, airson a dh’ fholach am Biobull fo naire gum faichte e ga leughadh. Bha crith-oillt air an uair a smuainicheadh e air a choinn-eamh bliadhnaill. Gidheadh, nuair a thainig an t-am mun cuairt fhuaradh e na shuidhe aig a bhord comhla ri each, ni a bhoidich e mile uair nach robh ni air thalamh a cho-eignicheadh e gu bhi ann! Thainig fuaim eagall-ach na chluasan agus lion a shuilean nuair a chuaile oraid ceann-suidhe a Chomuinn ag radh: “A dhaoine uaisle, is i so bliadhna lém (leap year) agus mar sin tha bliadhna agus lathe bho’n a choinnich sinn mar so a bliadhna a dh’fhalbh.” Thainig crith-oillt air Boyle truagh; oir chuimhneach e cainnt an droch spioraid—”Latha ‘us bliadhna bho’n duigh coinnichidh sinn agus cha dealaich sinn a chaoideh.” Smuainich e air eiridh agus teicheadh; ach cia mar a b’ urrainn e fochaid na cuideachd a ghiulan! Cia meud an aireamh anns an t-saoghail so a tha coltach ri Boyle bochd, a reic an anama tre eagal roimh fhanaid dhaoine aingidh, agus a thug orra fein fearg an Dia uile-chumhachdaich agus shiorruidh le eagal roimhe chasadh beil agus sgeig enuimhean peacach an duslaich?
Bha an oidhche gruamach agus fuar agus bha fuaim thiamhaidh aig osag nan speur, nuair a chaidh Boyle air muin an eich dhuibh gu pilltinn dhachaidh, a thainig a mhaduinn fhuaradh an t-each dubh, le shreim ‘s a dhioll-aid air, ag ionaltradh taobh an rathaid-mhoir, mu leth an astair a dh’ ionnsuidh a thighe; agus beagan shlat uaithe bha corp fuar marbh a mhaighstir!
Dia, as urrainn rabhadh a thoirt da chreutairean, labhair E gu cinnteach anns a bhuadar so ri Archie Boyle truagh; agus troimh a’ bhuadar cheudna tha E labhairt riutsa a leughadair! Tha am bruadar oillteil—da-rirreadh oillteil so—ga d’ ghairm gu ghabhail gud chridhe nach eil ann ach fallas air an uamhas a tha ann an Ifrinn, far am bheil a cnuimh nach basaich agus an teine nach feudar a mhuchadh. Uamhas nach gabhail a stigh anns an t-saoghail so. Na’n deachaidh am bruadaraich truagh leis an fhaireachdain a bha aige air uamhas Ifrinn direach gu Criosd d’a ionnsuidhsan a bhasaich a chum peacach a shaoradh bho ‘n fheirg a ta ri teachd, cia cho eadardhealaichte ‘s a bhiodh a chrioich aige? Gheibheadh e ann an Criosd Fear Saoraidh bho Ifrinn, oir annsan gheibheadh e aon a bha gun pheacadh E fein, mar sin a bha freagarach chum cuis a pheacach a ghabhail air fein,
agus mar sin diteadh eagalach a pheacaidh a ghiulan na Phearsa ghloirmhor fein. Is e creidimh an t-soisgeil a bheir sith do’ n choguis, agus a bheir buaidh air a pheacadh.
A leughadair, leig leis na tha air a chur fad chomhair an so dol domhain sios ann ad ebridhe, ach aig an am cheudna ol a stigh teachdaireachd sholasach na slainte a tha cur an ceill dhuit gun dh’fhuiling Criosd am peanas a bha peacadh a pheacaich a toilltinn, oir: “lotadh E airson ar peacaidh-ne, bhruthadh E airson ar n-aingidheachdan-ne.” Bhasaich Esan, “am Firean airson nan neo-fhirean a chum gun d’thugadh E peacaich gu Dia,” am fear ba ghraineile agus a bu mho dhuibh, chum ge be neach a chreideas ann an Criosd nach biodh e air a sgrios ach gu’m bi bheatha shiorruidh aige. Oh gabh a nise ri taigse na slainte bho Dhia mun bi e tuilleadh as anmoch!—Eadar-theangaichte le Nial Camshron, Glaschu.
Missions
BY THE REV. ROBERT MURRAY M’CHEYNE.
THE advantages which the Christian mind derives from a constant intercourse with Missionary subjects are very many and very great.
I. A spirit of intercession on behalf of the heathen is encouraged. It was “when Jesus saw the multitudes that he was moved with compassion, and bade His disciples pray the Lord of the harvest to send forth labourers into His harvest” (Matt. ix. 38). This shows how completely the Son of God was also the Son of Man, for with us it is always the sight of the object that calls forth the emotion. We come—we see—we are conquered. It was “when Paul saw the city wholly given to idolatry that his spirit was stirred in him” (Acts xvii. 16). The eye affected the heart. Just so will it be with every Christian mind. Set him down, like Buchanan, among the myriads that shout around the car of Juggernaut; or, like Gutzlaff, among the more civilised idolatry of China—the man who is follower of Paul, as he was of Christ, will be “stirred in spirit,” and “moved with compassion,” and one vent of the full heart will be in prayer to the Lord of the harvest. But we who sit at home cannot see the spirit-stirring sight, we are cut off from this blessed influence to drive us to our knees. Nor can any written information wholly make up this deficiency. The hearing
of the ear will never produce so powerful an effect as the seeing with the eye. Yet, in the absence of the greater influence, how dare we neglect to use the less? When we cannot see, how dare we refuse to hear? If we live in ignorance of the state of the heathen world, how can we pray intelligently on its behalf? If we content ourselves with general notions of its idolatries, and barbarities, and struggles against the Light, shall not our petitions be general, unfervent, and ineffectual? On the prayers of the children of God depends the coming of the kingdom and the conversion of the heathen, as it is said in the 2nd Psalm, “Ask of me.” Should not every child of God then bring himself under those influences which shall bind him to intelligent, fervent, effectual prayer on this behalf. Come, then, true child of God, who art bound to the service of Christ in thy native soil, come and let us gather from the records of faithful men who have jeopardized their lives in the high places of heathenism, food for meditation, and incitement to prayer. Let us give ear to these spies of the land of darkness, that when they tell us of some spot where grace is beginning to drop from above “like the first of a thunder shower,” our prayers, mingled with thanksgivings, may arise with interest and intelligence on this special behalf: or, when they tell us of some stronghold of Satan, fortified on every side by the triple brass of superstition, self-righteousness, and lust, our united cry may ascend into the ears of the Lord God of Sabaoth—”Have respect unto the covenant, for the dark places of the earth are full of the habitations of cruelty.”
II. Intercourse with Missionary subjects helps forward personal holiness. We find in I. Thess. ii. 16, that “forbidding the preaching of the word to the Gentiles,” was looked upon by God as the filling up the cup of sins—the crowning transgression of the Jewish people; and conversely, the bidding and enabling faithful men to preach the word to the Gentiles, is one of the essential virtues of the child of God. And if it be a good and gracious thing to send grace, it is but the continuation of this grace to look after them—to sympathise with their difficulties and encouragements—to weep with them when they weep over obstinate sinners—to rejoice with them and the angels, when they rejoice over one sinner that repenteth. But love increases and abounds the more it is conversant with its object; increase of appetite seems to grow by what it feeds on; and the sure effect of increasing and abounding love toward all men, is a surer establishment in personal holi-
ness (I. Thess. iii. 12, 13). The very effort of sending a man to be an instrument to convert others, makes us ask the question, “Am I myself converted?” The very sight of so many millions left in ignorance of “the only name whereby we may be saved,” whilst we have heard it from our infancy, overpowers the believing mind with an abiding sense of the sovereignty of God, and the freeness of His electing love. Privileges are used more ardently—thanksgivings are offered more feelingly—”What have I that I did not receive,” is graven more durably upon the heart. And if God does bless the efforts of our Missionaries, how is every grace of the new nature stirred into a burning flame! When the Greenlander, the Hindoo, or the Chinese becomes a believer in Jesus—when the same gracious feelings which sparkled in our bosoms “when first we saw the Lord”—have evidently got possession of these barbarian souls—when we can trace a kindredness of sentiment and affection—a oneness of spirit with these last of men—then we remember that it is written, “we being many, are one body in Christ, and every one members one of another.” Our lagging faith is by sympathy quickened into active service. The flame of our “first love” is rekindled, and we hasten to “do the first works.”
III. Intercourse with Missionary subjects makes us watch more anxiously the coming of the kingdom. “When the world shall say peace and safety, then sudden destruction cometh upon them.” To them “the day of the Lord cometh as a thief in the night.” But the children of God “are not in darkness that that day should overtake them as a thief.” Does not this Bible truth imply that the saints are watchful and intelligent as to the signs of the times? And is not the state of the Jewish and heathen world the very page to which we must chiefly look for signs of the latter day glory? “When the branch of the fig-tree is yet tender and put forth leaves, we know that summer is nigh.” So likewise shall there be infallible signs of the coming of the season when the Beloved shall speak and say unto His bride, “Rise up, my love, my fair one, and come away. For, lo, the winter is past, the rain is over and gone.” These buddings and premonitions of the coming summer of our world, “none of the wicked shall understand, but the wise shall understand.” And why? Just because “the wise,” the taught of God, are not fools nor slow of heart to believe all that is written concerning the coming of the kingdom of Jesus; and they are on the watch for the first vibrations of that shaking of the earth and the heavens that shall
usher in the kingdom “that cannot be moved.” Where is the intelligent child of God who is not even now looking with most intense interest upon the movements now making in Hindostan, and upon the strange spirit of enquiry that within these few years has caused such a shaking in the Jewish community, like the shaking of the dry bones in the open valley? As upon the first streaks of the eastern sky before the breaking of the day—the day when “the fulness of the Gentiles being come in, all Israel shall be saved”—the day when the whole temple being completed, of which Christ is the foundation-stone, corner-stone, and top-stone—the Lord shall “be glorified in his saints, and admired in all them that believe.”
Child of God, sleep not thou as do others, but having thine own heart established with grace, be ever moving the anxious question, “Watchman, what of the night? watchman, what of the night?” And then shall the answer be returned to thee—”The morning cometh!”
Peter Grant’s Spiritual Hymns.
A NEW edition of the Gaelic spiritual Hymns of Peter Grant has been published by Messrs Alex. MacLaren and Sons, 360 Argyle Street, Glasgow, at 3s 6d net. This edition is a great improvement on the twenty editions preceding it. There is added a very interesting sketch of the struggle through which the author passed from the darkness of a state of nature into the light and freedom wherewith Christ makes His people free. This sketch casts much light on the contents of these spiritual hymns, which have been admired by spiritually-minded Gaelic-speaking Highlanders throughout the world. This is true in a special manner of the hymn on page 132—”Caraid is dluithe na brathair.” That hymn brings into strong relief many passages in the sketch. A very interesting light is cast also on the religious condition of the people of the Highlands of Scotland under the dark Moderatism which prevailed at the time. The efforts of Peter Grant to convey gospel light to his fellow-sinners in his hymns and preaching shows his zeal for Christ and for their souls. We bespeak this book all success.—N. C.