(Air a leantainn.)
C. 181. C’ air son a tha sinn ri ùrnuigh a dhèanamh ann an ainm Chriosd?
F. Air do pheacadh agus do chiont’ an duine, bhi co mòr, air dha bhi co fad as o Dhia d’ an taobh sin, ‘s nach feud sinn teachd ‘n a lathair as eugmhais Eadar-mheadhonair, agus do bhrigh nach ‘eil neach air bith air nèamh, no air thalamh, air ‘orduchadh chum na h-oibre glòrmhoir so, no comasach air a son, ach Criosd a mhàin, cha chòir dhuinn ùrnuigh a dhèanamh ann an ainm air bith eile, ach ‘n a ainm-san a mhàin.
C. 182. Cionnus a ta ‘n Spiorad a’ cuideachadh leinn a chum ùrnuigh a dhèanamh?
F. Air dhuinne bhi gun fhios againn, ciod is còir dhuinn iarruidh ann an ùrnuigh, tha ‘n Spiorad a’ cuideachadh leinn, ‘n ar n-anmhuinneachd, le ar dèanamh comasach a thuigsinn araon ciod air son is còir dhuinn ùrnuigh a dhèanamh, cia iad na nithe is còir iarruidh ann an ùrnuigh, agus cionnus is còir ùrnuigh a dhèanamh; agus le bhi ‘g oibreachadh, agus a’ beothachadh ‘n ar cridhibh (ged nach ann, anns gach uile neach, no aig gach uil’ uair, annas an aon tomhas) na smuaintidhean, na h-iarrtuis, agus na gràsan sin, a ta feumail, chum an dleasdanas so a chur an gniomh gu ceart.
C. 183. Co iad air son an còir dhuinn ùrnuigh a dhèanamh?
F. Is còir dhuinn ùrnuigh a dhèanamh air son eaglais Chriosd air thalamh gu h-uile, air son nan uachdaran, agus air son mhinisteirean, air ar son féin, air son ar bràithrean, seadh, agus air son ar naimhdhean, agus air son gach uil’
inbhe dhaoine tha beò, no bhios beò ‘n a dhéigh so, ach cha chóir ùrnugh a dhèanamh air son nam marbh, no air an son-san mu ‘m bheil fios gu ‘n do pheacaich iad am peacadh a ta chum bàis.
C. 184. Ciod iad na nithe a ‘s còir dhuinn iarruidh ann an ùrnugh?
F. Is còir dhuinn ann an ùrnugh bhi ‘g iarruidh nan uile nithe a tha chum glòire Dhé, leas na heaglais, ar maith féin, agus maith dhaoin’ eile; ach cha chóir dhuinn ni air bith a ta mi-laghail iarruidh.
C. 185. Cionnus is còir dhuinn ùrnugh a dhèanamh?
F. Is còir dhuinn ùrnugh a dhèanamh le breithneachadh urramach mu mhòrachd Dhé, le geur-mhòthachadh air ar suarachas, air ar n-uireasbhuidhean, air ar peacaidh féin, le cridheachaibh aithreachail, taingeil, agus farsuinn, le tuigse, creidimh, trèibhdhireachd, teas-chridheachd, gràdh, agus buan-mhaireachduinn, a’ feitheamh air, le striochdadh iriosal d’ a thoil.
C. 186. Ciod an riaghailt a thug Dia dhuinn g’ ar seòladh ann an dleasdanas na h-ùrnugh?
F. Tha foéal Dé uile, feumail g’ ar seòladh, ann an dleasdanas na h-ùrnugh, ach is i an riaghailt shònruichte g’ ar seòladh, an ùrnugh àraid sin, a theagaig ar Slàn-uighear d’ a dheiscioblaibh, d’ an goirear gu coitchionn ùrnugh an Tighearna.
C. 187. Cionnus a tha ùrnugh an Tighearna gu bhi air a gnàthachadh?
F. Cha ‘n ‘eil ùrnugh an Tighearna a mhàin a chum ar seòlaidh mar eisimpleir; is còir dhuinn ùrnugh eile dhèanamh d’ a rèir, ach feudar fòs a gnàthachadh mar ùrnugh, ma nithear sin le tuigse, creidimh, urram, agus gràsaibh eile a ta feumail chum dleasdanas na h-ùrnugh a chur an gnloimh gu ceart.
C. 188. Cia lion earrann a tha ann an ùrnugh an Tighearna?
F. Tha ùrnugh an Tighearna air a dèanamh suas do thri earrannaibh, roimh-ràdh, iarrituis, agus co-dhùnadh.
C. 189. Ciod a tha roimh-ràdh ùrnugh an Tighearn a’ teagasg dhuinn?
F. Tha roimh-ràdh ùrnugh an Tighearna (air a chur sios anns na briathraibh so, Ar n-Athair a ta air nèamh), a’ teagasg dhuinn, an uair a ni sinn ùrnugh, teachd am fagus do Dhia le làn-bheachd mu a mhaitheas athaireil, agus mu ar còir air sin, le h-urram fòs, agus leis gach uile mhacantas eile, gach uile cheud-fath nèamhaidh, agus le breithneachadh iomchuidh mu a chumhachd ard-thighearnail, mu ‘mhòrachd, agus mu ‘aontachadh gràsmhor; agus ùrnugh a dhèanamh maillle ri daoinibh eile, agus air an son, mar an ceudna.
C. 190. Ciod a tha sinn a’ guidheadh ‘s a’ cheud iarritus?
F. Anns a’ cheud iarritus, Eadhon (gu naomhaichear t’ainm), air dhuinn a bhi ‘g aideachadh ar n-uile neo-chomasach, agus ar neo-iomchuidheadh féin, a ta annainn féin, agus anns na h-uile dhaoinibh chum Dia onorachadh gu ceart, tha sinn a’ guidheadh gu ‘n déanadh Dia sinne agus daoin’ eile neartachadh agus aomadh le a ghràs, chum aithne a ghabhail, agus aideachadh a dhèanamh; agus mòr-mheas a bhi againn air Dia, air ainmibh, air a bhuadhaibh, air òrduighibh, air fhoical, air oibríbh, agus air gach ni air bith, leis an toil leis e féin fhoillseachadh. Agus mar an ceudna esan a ghlorachadh, an ar smuaintibh, ar briath-raibh, agus ar gniomh; gu ‘m bacadh agus gu ‘n ath-arracheadh e uainn, Dia-aicheadh, aineolas, iodhol-aoradh, mi-dhiadhachd, agus ciod air bith a ta eas-urramach dha-san, agus gu ‘n déanamh e le a fhreasdal ard-uachdaran-ach, na h-uile nitne a stiuradh agus a shuidheachadh chum a ghloire féin.
C. 191. Ciod a ta sinn a’ guidheadh ‘s an dara h-iarritus?
F. Anns an dara h-iarritus, eadhon (thigeadh do rioghachd), air dhuinn a bhi ‘g aideachadh, gu bheil sinn féin, agus an cinne-daoine uile, do thaobh nàduir, fuidh uach-dranachd a’ pheacaidh agus Shatain, tha sinn a’ guidheadh gu ‘m biodh rioghachd a’ pheacaidh agus Shàtain air a sgrios, an Soisgeul air a chraobh-sgaoileadh air feadh an domhain, na h-Iudhaich air an gairm, iomlanachd nan cinneachd air an tabhairt a stigh, an eaglais air a déanamh suas le a h-uile luchd-dreuchd, agus le òrduighibh an t-Soisgeil, air a glanadh o thruaillidheadh; gu ‘m biodh deadh-ghean an uachdarain shaoghalta air a thaisbeanadh dhi, agus i air a seasamh leis; gu ‘m biodh òrduighean Chriosd air am frithealadh gu flor-ghlan, agus air an déanamh éifeachdach, chum iadsan iompachadh, a ta fathast ‘n am peacaidhibh, agus a chum iadsan a tha air an iompachadh a dhaigneachadh, comhfhuirtachd bhi aca, agus an togail suas; gu ‘m biodh Criosd a’ riaghladh ‘n ar eridhibh an so, agus gu ‘n luathaicheadh e féin àm a dhara teachd, agus ann am bi sinne a’ rioghachadh maille ris, gu bràth; agus gu ‘m bu toil leis rioghachd a’ chumhachd a chur an gniomh, air feadh an t-saoghail uile mar is fearr a bhios e chum na eriche sin.
C. 192. Ciod a tha sinn a’ guidheadh ‘s an treas iarritus?
F. Anns an treas iarritus (Déanar do thoil air an talamh mar a nithear air néamh), le bhi ‘g aideachadh gu bheil sinne agus na h-uile dhaoine do thaobh nàduir, cha ‘n e a mhàin neo-chomasach, agus neo-thoileach, gu tur, air eòlas
a bhi againn air toil Dé a dhèanamh, ach ullamh air ceanaire a dhèanamh an aghaidh ‘fhocail, aineadas a bhi oirnn, agus gearan a dhèanamh an aghaidh a fhreasdail, agus sinn a bhi uile-thogarach gu toil na feòla agus an Diabhuil a dhèanamh; tha sinn a’ guidheadh gu ‘n toireadh Dia le a Spiorad uainn féin agus o dhaoinibh eile, gach uile dhoille, anmhuinneachd, mi-ghleus, agus crosdachd cridhe; agus le a ghràs gu ‘n déanadh e comasach agus toileach sinn a chum eòlas a ghabhail air a thoil, a’ dèanamh, agus stroichdadh dhi anns na h-uile nithibh, leis a leithid cheudna do irioslachd, do shuillbhireachd, do thairisneachd, do dhichioll gràdh-laiste, do thréibhdhireachd, agus do bhuan-mhaireachduinn, ‘s a ni na h-ainglean air nèamh.
C. 193. Ciod a tha sinn a’ guidheadh ‘s a’ cheathramh iarrtus?
F. ‘S a’ cheathramh iarrtus, Eadhon (Tabhair dhuinn an diugh ar n-aran làitheil). Air dhuinn a bhi ‘g aideachadh gu ‘n do chaill sinn ann an Adhamh, agus le ‘r peacaidhibh féin, ar còir air gach uile bheannachadh o ‘n leth muigh anns a’ beatha so, agus gu ‘n do thoill sinn gu ‘n toireadh Dia uainn iad gu h-iomlan, agus gu ‘m biodh iad air am mallachadh dhuinn ‘n an gnàthachadh, agus ag aideachadh mar an ceudna, nach ‘eil iadsan dhiubh féin comasach air ar cumail suas, no sinne air an toilltinn, no le ‘r dichioll féin an cosnadh, ach gur ro ullamh leinn am miannachadh, am faghail, agus an gnàthachadh gu mìlaghail: tha sinn a’ guidheadh air ar son féin, agus air son dhaoin’ eile, air dhoibh-san agus dhuinne araon, a bhi feitheamh air freasdal Dé, o là gu là, ann an gnàthachadh mheadhona laghail, gu mealadh sinn d’ a shaor thoirbh-earta-sa, agus mar is fearr a chithear d’ a ghliocas Athair-eil-sa, cuibhrionn chuimhseach dhiubh, agus gu ‘m biodh sin air a bhuanachadh, agus air a bheannachadh dhuinn, ann a bhi ‘g an gnàthachadh gu naomh, gu sòlasach agus sin a bhi toilichte leotha, agus gu ‘m biodh sinn air ar coimhead, o na h-uile nithibh a ta ‘n aghaidh ar cumail suas, agus ar comhfhurtachd ‘s a’ bheatha so.
C. 194. Ciod a tha sinn a’ guidheadh ‘s a’ chùigeamh iarrtus?
F. ‘S a’ chùigeamh iarrtus, Eadhon (Maith dhuinn ar facha, amhuil mar a mhaithneas sinn d’ ar luchd-fach), air dhuinn a bhi ‘g aideachadh, gu bheil sinne, agus na h-uile dhaoin’ eile, ciontaich do pheacadh gin agus gnòmha araon; agus d’ a thrid so, air ar gintinn ‘n ar luchd-facha do cheartas Dé, agus nach ‘eil e ‘n comas duinne no do chreut-air air bith eile, an dioladh a ‘s lugha a thabhairt air son nam facha so: tha sinn a’ guidheadh air ar son féin agus
air son dhaoin’ eile, gu dèanamh Dia le a shaor-ghràs, trid ùmhlachd agus dìoladh Chriosd, agus le esan air a ghabhail chugainn, agus air a chur ruinn le creidimh, ar saoradh, araon o chiont’ agus o dhloghaltas a’ pheacaidh, agus gabhail ruinn gu taitneach ‘n a Mhac gràdhach féin, a dheagh-ghhean agus a ghràs a bhuanachadh dhuinn, ar tuisleadh làitheil a mhaitheadh, agus ar lionadh le sith agus subh-achas, ann an tuilleadh agus tuilleadh dearbhachd a thoirt dhuinn gach là, air maitheanas, ni is mò ar danachd ‘iarr-uidh, agus ar misneach ri sùil a bhi againn ris, an uair a tha ‘n teistea so againn annainn féin, gu bheil sinn o ‘r cridhe a’ tabhairt maitheanais do dhaoibh eile, ‘n an lochdaibh-san.
C. 195. Ciod a tha sinn a’ guidheadh ‘s an t-sèathamh iarrrtus?
F. ‘S an t-sèathamh iarrrtus, eadhon (agus na leig am buaireadh sinn, ach saor sinn o ole): air dhuinn a bhi ‘g aideachadh, gu feud an Dia ro ghlic, ro cheart, agus ro ghràsmhor, a chum iomadh crìoch naomh, agus cheart, nithe òrduchadh air chor ‘s gu feud buaireadh ionnsuidh a thabhairt oirnn, ar sàruchadh, agus rè seal ar tabhairt am braighdeanas, gu bheil Satan, an saoghal, agus an fheòil, ullamh air ar tarruing gu cumhachadh a thaobh, agus air ar glacadh ann an ribe, agus cha ‘n e mhàin gu h-ullamh leinn, seadh fòs an déigh dhuinn maitheanas ‘n ar peacaidhibh fhagail, a chionn ar truaillidheachd, ar namhùinneachd, agus ar neo-flurachrais, bhi air ar buaireadh; agus gu bheil sinn ullamh air sinn féin a thilgeadh ann an slighe bhuaireidhean, achi mar an ceudna, gu bheil sinn, dhinn féin, neo-chomasach, agus neo-thoileach air cur ‘n an aghaidh, air sinn féin a theasaiginn asda, no buil mhaith a dhèanamh dhiubh, agus gur h-airidh sinn bhi air ar fàgail fuidh an cumhachd: tha sinn a’ guidheadh gu ‘n dèanadh Dia, an saoghal, agus na h-uile nithe a tha ann, ‘n a àrd-rìaghladh féin, an fheòil a cheannsachadh, Sàtan a chasg, na h-uile nithe a shuidheachadh agus an òrduchadh, uile mheadhona nan gràs a thabhairt seachad, agus a bheannachadh, agus sinne bheothachadh gu furachras ‘n an gnàthachadh sin; agus gu ‘m biodh sinne agus a phobull uile, air ar coimhead trid a fhrèasail, o bhi air ar buaireadh a chum peacaidh, no ma bhuairear sinn gu ‘m bith-eamaid, trid a Spiorad-san, gu cumhachdadh air ar cumail suas, agus air ar dèanamh comasach gu seasamh, an àm buairidh, no ‘n uair a thuiteas sinn, gu ‘m biodh sinn air ar togail suas a ris, agus air ar teasaiginn; agus gu ‘n dèanamaid fòghnadh agus buil naomh dheth, a chum gu ‘m biodh ar naomhachadh, agus ar slàinte air an dèanamh ionlan; Sàtan air a shaltairt fo ‘r casaibh, agus sinn air ar
làn-shaoradh o pheacadh, o bhuaireadh, agus o gach uil’ ole gu slorruidh.
C. 196. Ciod a tha co-dhùnadh ùrnuigh an Tighearn a’ teagaig’ dhuinn?
F. Tha co-dhùnadh ùrnuigh an Tighearn, eadhon (oir is leatsa an rioghachd, agus an cumbachd, agus a’ ghloir gu slorruidh, Amen), a’ teagasg dhuinn ar n-iarrtuis a dhaignheachadh le reusonaibh, a ta gu bhi air an tarruing, cha ‘n ann o luach air bith annainn féin, no ann an creutair sam bith eile, ach o Dhia; agus moladh a thoirt da le ‘r n-ùrnuighibh, a’ tabh-airt do Dhia a mhàin ard-tighearnas slorruidh, uile-chumh-achd, agus òirdheiceas ghloirmhor, agus mar a tha esan d’ a thaobh so, comasach agus toileach air ar cuideachadh, is amhluidh a tha sinne trid chreidimh, a’ faghail dànachd, gu bhi tagradh ris, gu ‘m b’ àill leis, agus gu samhach’ ag earbsadh as, gu ‘r h-àill leis, ar n-athchuingean a choimhlionadh: agus mar fhianuis air ar miann, agus air an dearbh-bheachd a ta againn, a tha sinn ag ràdh, Amen.
A’ chrioch.
Life in the Son of God*
WHAT am I? Where am I? Why am I? I am a house of dust in which there dwells a soul. I am here on earth for a few short years of time, and soon must leave it. I must be born of God while I live here, must be made a child of God by faith in the Son of God, or be in the state of death in which I was born at first. “He that hath the Son hath life: and he that hath not the Son of God hath not life.” No one in his right mind can doubt the fact that there is in him a power which tells him what is right and what is wrong in the sight of God. You know well that deep down in your heart is a voice which tells you that you can not get from the hand of God; in fact, that you can not get from your own self. That voice does not err: it is the voice of God in the soul of each one that lives. The God who
*The above sermon, from the text, “He that hath the Son hath life: and he that hath not the Son of God hath not life” (I. John v. 12), by Pastor William Wileman, states the Gospel message in simple language—words of one syllable only being used.—Editor.
made us gave this light to us that we might weigh each thought and word and deed, and act as in His sight. And why should men try to put this thought from them? Why not be calm, and look the truth of it in the face? It is the fool who says in his heart, “There is no God,” all the time that he knows there is a God. We read of one such man (Luke xii.) who spoke to his soul, and said, “Soul, thou hast much goods laid up for years yet to come; take thine ease, eat, drink, and be full of mirth.” But God said to him, “Thou fool, this night thy soul shall pass from thee; then whose shall these things be?”
But this world, with all it can give, is a poor world; and “all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of God, but is of the world” (I. John ii. 16.) These are the things of this time state; but what would be your gain in the end, though you should gain the whole world and lose your own soul? But those who have life, the life of God, count all these things as loss, so that they may win Christ and be found in Him. They are in the world; and the love of Christ is more to them than all else. How sad it is to know that there are those who wish to live here as if there were no life to come, no wrath of God, no heaven, no hell! O that men were wise, that they would think of their end! “There is a way that seems right to a man, but the end of it is death.” And God tells you in His Word (Gen. vi.) that each sin of yours grieves Him at His heart.
We thus see that while a man lives a life of self, and seeks his own will and his own way, his soul is dead to God. “He that hath the Son hath life; and he that hath not the Son of God hath not life.” If he does not live to God it is quite clear that the life of God is not in him. He does not love the Son of God; he does not yet so much as know Him. And the wrath of God rests on him so long as he is in this realm of death. Where sin is there is and must be death: sin is the germ of death and of hell. Oh, what would some give if they could but get rid of the fact that God knows all they think, and do, and say? My friend, you know that what I now say to you is true. The Word of God says it: it must be true. And if you do not bow to it now, the day will come when you will have to bow to it.
The law of God says that: “The soul that sins shall die.” Each sin has the seed of death in it. There could be no death at all if there were no sin. But God shows to us in His Word the way of life: and “this life is in His Son.” It is my wish to make this so plain to you that you may see the path, and so that you may “flee from the wrath to come” and walk in the way of life. “Stand thou still a while, that I may show thee the word of God.” (I. Sam. ix. 27). When “God looked down from Heaven to see if there were those that did know and that did seek Him,” He did not find one. More than once He says this: “There is none that does good, no, not one!”
The law of God has no power to give life. It shows us what we ought to do if we would please God; but it gives us no power to do it. It shows us what we ought to be, but it leaves us as we are. It is full of life if we could keep it, but full of death if we break it. So that all who fall short in love to God and love to man are by this pure and good law shut out from life and shut up to death. As this is the case, God, out of His own free grace and great love, sent His own Son down from Heaven. “For God so loved the world that He gave His own Son!” And what is more, the Son of God came down. Hear what He says: “I came down from Heaven, not to do mine own will, but the will of Him that sent me. And this is the will of Him that sent me, that of all which He hath given me I should lose none, but should raise it up at the last day. And this is the will of Him that sent me, that each one that sees the Son and comes to Him may have life; and I will raise him up at the last day” (John vi.). My friend, these are words of gold, words of grace, words of love, words of life.
Well may we read with joy what John writes of Him: “In Him was life, and the life was the light of men.” And more than this, He says His own self: “All that God gives me shall come to me; and him that comes to me I will in no wise cast out.” What words of grace are these! But we must be born of God to know what this life is. How is this life given? He was in the world, and the world was made by Him, and the world knew Him not. He came to His own and His own knew Him not. But to those who knew
Him, He gave power to be the sons of God by faith in His Name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
And now if you ask what it is to come to Him by faith, I will tell you in the words of God: “For by grace are ye saved, through faith; and that not of your own selves; it is the gift of God: not of works, lest men should boast.” If you feel the guilt of your sin, and wish for the grace that will cause you to hate sin, and long to have this faith, ask Him to give it to you. He says: “Ask, and you shall have; seek, and ye shall find”: but ask and seek in His own way. You need not think to bring a price in your hand; all is free, or it would not be grace at all. “And if by grace, then it is no more of works; else grace is no more grace. But if it be by works, then is it no more grace; else work is no more work.” There is not one thing left for you to do; all has been done by the Son of God. In this is love, not that we loved God, but that He loved us, and sent His Son to take our place and die for our sins. Yes: Christ died for our sins and was laid in the grave. But he rose out of the grave, or none could have life; for “If Christ be not raised, your faith is vain; ye are yet in your sins.”
And more than this: the word of life is brought to you when we preach the love and grace of God. Say not in thine heart: who shall go up to Heaven to bring Christ down? But what saith it? The word is nigh thee, in thy mouth, and in thy heart, that is, the word of faith which we preach: that if thou shalt tell out with thy mouth the Christ of God, and shalt have faith in thy heart that God hath raised Him from the dead, thou shalt be saved. It is true that some hear this word in vain. The good seed falls on the heart, but does not find a place in the heart, and thus it dies. But when the word is heard with faith the power of God works with the word, and the good seed finds a place in the heart, and it takes root, and brings forth fruit.
This is what Christ meant when He said: “The hour comes, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live.” Have you heard it? For if you do not thus hear His voice in grace, you will one day hear His voice, for He goes on to say: “The hour will come when all that are in the grave shall hear His voice, and shall come forth:
they that have done good, to life: they that have done sin, to wrath” (John v.). Which will your case be? On which side do you now stand? Death is a dread fact—the gate to joy or wrath: which will it be to you? The Lord at the same time said to some of those who heard Him: “And ye will not come to Me, that ye might have life. I know you, that he have not the love of God in you.” Does this mean you? The Son of God still speaks to men by His Word. He still says: “To you, O men, I call; and my voice is to the sons of man. That man is blest who hears me, who keeps watch day by day at my gates, who waits at the post of my doors. For he who finds me finds life, and shall have grace from the Lord. But he that hates me wrongs his own soul: all they that hate me love death” (Proverbs viii.).
I have thus given you, my friend, His own words of grace, and love, and life. If to have the Son is life, then it is plain that it is death not to have the Son of God. And have you once tried to think what this death is? It is still to be a child of wrath. He that hath faith in the Son has life: he that has not faith in the Son shall not see life; but the wrath of God rests on him. Those who have life hate sin. To hate sin is at once a sweet fruit of grace and a sure proof that life has been given. Sin is sweet to those who are dead in sin; but where there is life there is death to sin. If you have life you will hate all that God hates. If you have life, you will want to know Christ. You will say with Paul: “What things were gain to me I now count loss, that I may know Him.” To know Him is life. If you have life, you will want to love Christ. In fact, your love to Him is a part of His love to you. And more than this, you will love all those who love Him in deed and truth. You will own all those whom He owns, and seek to be one with all who are one with Him.
If you have life, you will rest and hang on Christ. You may not know much, but you will say, I will cast my whole soul on Him, and there I will rest. Though he slay me, yet I will trust in Him. This is real faith.
And now, my friend, I love to tell out the wealth of the grace of the dear Son of God, who His Own Self bare our sins, who loved me, and gave His Own Self for me; but there are times when we have to tell of His wrath. There is a day known as “the day of His
power,” and there is a day known as “the day of His wrath.” The day of grace is now: the day of His wrath is yet to come. And what a day that will be to all who die out of Christ! When Heaven and Earth shall flee from the face of Him who will sit on the great white throne, there will be those who will say to the hills and rocks, “Fall on us, and hide us from the face of Him that sits on the throne, and from the wrath of the Lamb: for the great day of His wrath is come, and who of us then shall stand?” But hark! a voice of grace and love! If you feel that you are far from Him, He says: “Look to Me, and be ye saved, all the ends of the earth; for I am God, and there is none else.” He has power to save all who come to God by Him; nor will He cast out one who comes. If you know that you are lost and in need of one to seek and save you, it is my joy to tell you that “the Son of man came to seek and to save that which was lost.” And His own word to you is: “Seek ye the Lord while He may be found: call on Him while He is near.” These are the thoughts of His heart, which are not your thoughts: these are His ways, which are not your ways.
And in His name it is my joy to say to you what one said to his friend: “Come thou with us, and we will do thee good. And it shall be, yea, it shall be, that what good the Lord shall do to us, the same will we do to thee” (Num. x. 29-32). Draw near and gaze on Him who hung on the cross to bear your sin, to pay your debt, and who died to give you life. Gaze on the Lamb of God with eyes of faith and love, and see all your sin placed on Him. And then know that not one of these who by faith “have washed their robes and made them white in the blood of the Lamb” shall know the wrath of the Lamb. No! to all those that hear Him, to all who come to Him, to all who trust Him, to all who love Him, to all who serve Him here, yet a short time, He that shall come will come, and will not fail. Then their song of joy will be: “To Him that loved us, and washed us from our sins in His own Blood, and made us kings and priests to God, to Him be all the praise!”
I am taught in this ill weather to go on the lee-side of Christ, and to put Him in between me and the storm; and thus, thank God, I walk on the sunny side of the hill.
—Rutherford.