ROBERT and JAMES HALDANE: by REV. D. M. MACDONALD,
Edinburgh.
(Continued from page 80.)
It is evident that Robert Haldane was the chosen instrument to revive the cause of God on the Continent. Although outwardly everything seemed to be against him, the Spirit of God guided him in his methods to bring the theological students in Geneva to a saving knowledge of Christ. The religious field on which he was entering was overgrown with thorns and briars. The special objects of his mission were thoughtless, worldly minded and leading a gay life. Although they were students of divinity, true theology was one of the things they were most ignorant of. They knew very little about the Bible and Unitarianism was the only doctrine taught by the Professors.
In his apartments there were two spacious rooms communicating by folding doors, and there, sitting on chairs placed on each side of a long table, with Bibles in French, English and German besides the original Greek and Hebrew laid before them, listened to Mr. Haldane’s expositions. When the great Dr. Chalmers heard of this he declared that
thus to sit round a table with the Bible was the ideal method of studying theology. His only text book was his English Bible, and with this weapon he satisfied every objection, removed every difficulty, answered every question by a prompt reference to various passages in which objections, difficulties and questions were all fairly met and conclusively answered. In expounding the epistle to the Romans he set before his listeners a complete body of Christian theology and Christian morals, which by the power of the Holy Spirit found an entrance to the consciences and hearts of most of his hearers who, through him, obtained their first knowledge of the way of salvation.
The following tributes to his gracious teaching by two of his most eminent students are worthy of being recorded. The first is by Dr. Monod, who says, “I reckon it as one of the greatest privileges of my now advancing life to have been his interpreter almost through the whole of his expositions of that epistle, being almost the only one who knew English well enough to be thus honoured and employed. The number of Christian ministers who attended Mr. Haldane’s instructions, and who have since been signally blessed as devoted and useful instruments for propagating the good seed sown you have touched upon . . . But I cannot forbear again naming, with adoring thanksgiving, Galland, Gaussen, Gonthier, James Malan, Merle Pyt, Rieu and others who escape my memory. The name of Robert Haldane stands inseparably connected with the dawn of the revival of the Gospel on the Continent of Europe. The work he began in 1817 has been advancing ever since, and the extent of it will not be known until the day of the revelation of all things. His memory is embalmed in our hearts and is hallowed amongst us. May it please the Lord to send many such labourers into His harvest!”
This testimony is corroborated by that of Dr. M. D’Aubigne, the author of the History of the Reformation. In a speech delivered in Edinburgh in 1845 he said: “When I and M. Monod attended the University of Geneva there was a Professor of Divinity who confined himself to lecturing on the immortality of the soul, the existence of God, and similar topics. As to the Trinity, he did not believe in it. Instead of the Bible he gave us quotations from Seneca and Plato. But the Lord sent one of His servants to Geneva, and I well remember the visit of Robert Haldane. I heard of him first as an English or Scotch gentleman who spoke much about the Bible, which seemed a very strange thing to me and the other students, to whom it was a shut book. I afterwards met Mr. Haldane at a private house, along with some other friends, and heard him read from an English Bible a chapter from Romans about the natural corruption of man—a doctrine of which I had never before heard. In fact, I was quite astonished to think of men being corrupt by nature. I remember saying to Mr. Haldane, ‘Now I see that doctrine in the Bible.’ ‘Yes,’ replied that good man, ‘but do you see it in your heart?’ That was but a simple question but it came home to my conscience. It was the sword of the
Spirit, and from that time I saw that my heart was corrupted and knew from the Word of God that I can be saved by grace alone; so that, if Geneva gave something to Scotland at the time of the Reformation—if she communicated light to John Knox—Geneva has received something from Scotland in return, in the blessed exertions of Robert Haldane!”
In addition to the students many persons unconnected with the schools of learning, and of both sexes, occasionally visited him in the afternoon to receive instruction in the truths of the Gospel. The impression produced at Geneva was, by the blessing of God, so great that discussions became frequent on the grand truths connected with redemption. He laboured to raise the fallen standard of the Gospel by not shunning to declare the whole counsel of God so far as he was enabled to do so. It is no matter of surprise that he should be opposed and miscalled because he had trampled down the pride of an infidel philosophy and heretical doctrines by his able use of the Word of God. One of the Professors described him as a rigid Calvinist who invited a number of ministers and students to his house where he occupied their minds with the mysterious powers in the Christian religion, inoculated them with his own intolerant spirit, taught them “to despise reason” and to “trample on good works.” To this attack on Mr. Haldane an able reply was written by Dr. R. Smith. His refutation is as follows:—“Mr. Haldane is a man of family, fortune and talents, who has for many reasons, devoted himself, with a generosity rarely equalled, to the most benevolent purposes that can be entertained by a human mind. There are few persons who are more addicted to cool reasoning or who have more correct views or more consistent practice on the subject, I will not say of toleration, but of the entire rights of religious liberty. Abundant proof that he does not condemn reason but employs the processes of induction and argument in a manner highly judicious, scrupulous and logical will appear to anyone who will read his work on The Evidence and Authority of Divine Revelation. On the first opening of this work, my eye has been caught by a passage which I transcribe because it furnishes a fair indication of the author’s mental habits. He has been speaking of the unhappy prevalence of unexamined assumptions and conclusions drawn without sufficient evidence in matters of religion.” Dr. Smith says of the paragraph transcribed, “This passage affords a fair insight of Mr. Haldane’s intellectual character. I had never the happiness of knowing a more dispassionate or careful reasoner, or one whose habits of mind were made distinguished by the demand and severity of sufficient evidence upon every subject. A grosser error could not be committed than to impute to such a man the sentiment that ‘in the affairs of religion reason ought to be trampled underfoot.’”
It may be profitable to note Mr. Haldane’s method of imparting sound theological knowledge to the young men who attended his lectures. He lay open to them the rich stores of religious instruction
in the Epistle to the Romans which, on the Continent, was generally considered unintelligible. He directed their attention to the great doctrines of the Gospel, and while he may have referred to the writings of Luther and Calvin, he did not attempt to make disciples of either but of Christ, and to learn of Him “who spake as never man spake.” He appealed to no authority but solely to the law and to the testimony, always reminding them that “if they spoke not according to this Word, it was because there was no light in them” (Isaiah viii. 20).
With doctrinal instruction he emphasised the necessity of paying regard, in the first place, to their own salvation. He made it clear to them that they must have a right view of God as revealed in Scripture, subsisting in three distinct persons—the Father, the Son, and the Holy Ghost—infinite, eternal, unchangeable. He pointed out that the perfections of God in their combination, His holiness, justice, goodness, and mercy were all of them gloriously displayed in the Gospel. They were warned against the loose and erroneous notions held by many concerning the way in which mercy is exercised. Justice is an essential attribute. Mercy is bestowed as seems to Him good. Accordingly, to fallen angels God has displayed only His justice; while to fallen man He has declared Himself merciful (Psalm ciii. 17).
Mercy is never exercised except in conformity to justice, and is only to be found where justice has received full satisfaction. The state of fallen man was considered and his personal character as a sinner; also the law of God both in its perfect precepts and awful sanctions. It was then clear that only in Christ could we be redeemed from its curse and eternal condemnation or born again to partake of the blessings of His redemption. Having shown the ruined state of man and proved that no human suffering, nor the sufferings of all creatures, could “finish transgressions” or “make an end of sin,” he made it evident that Christ fulfilled the law both in its precept and its penalty. “None but He who suffered on the cross could say, ‘It is finished.'” To put it briefly, the righteousness provided for man is the Righteousness of God. The false system of religion upheld by the students was effectually overthrown by the sublime view of the majesty of God presented in the concluding verses, chapter 11, of the Epistle: “Of Him, and through Him, and to Him are all things.” Here God is described as His own last end in all that He does.
The students were at first startled at the idea that God must love Himself supremely and, consequently, must prefer His own glory to everything besides. They were reminded that God, in reality, is infinitely more amiable and more valuable than the whole creation, and that consequently, if He views things as they really are, He must regard Himself as infinitely worthy of being most valued and loved. They admitted then that this truth was incontrovertible. Their attention was at the same time turned to many passages of Scripture which assert that the manifestation of the glory of God is the great end of
creation; that He has Himself chiefly in view in all His works and dispensations; and that it is a purpose in which He requires that all His intelligent creatures should acquiesce and seek to promote as their first and paramount duty. This is in full accord with the answer to the first question in the Westminster Catechism, “What is man’s chief end?” “Man’s chief end is to glorify God and enjoy Him for ever.” This doctrine animated the Haldane brothers in all their labours and raised them far above the consideration of merely “visible success.” The glory of God and the advancement of His cause was the object which they set before them and everything else, how important so ever it might be, was regarded as subordinate. An author who has studied this subject carefully, so far as it is a motive of action, has stated that in the case of the Apostle Paul, as well as in that of the great preacher George Whitefield, the glory of God was more directly the mainspring of all their exertions than the salvation of men. On the contrary, he mentions that in modern missionary efforts greater stress is laid upon motives which appeal to the claims of philanthropy than to the glory of Christ. In exhibiting the doctrines of the Gospel at Geneva the glory of Christ was the subject ever present in the mind of Robert Haldane.
(To be continued.)
— The late Mrs. Connell, King’s Park, Glasgow.
As the Lord’s people—”the salt of the earth and the light of the world”—are taken away from our congregations to their everlasting rest, there is the feeling with some of us they were not prized as they should have been while they were in and out amongst us. They are a peculiar treasure unto the Lord, and when they are fully sanctified He takes them home to glory “where their sun will no more go down or their moon withdraw itself for the Lord shall be their everlasting light and the days of their mourning shall be ended.”
To the Lord’s people the cause of Christ is most dear, and they desire to do what they can by their prayers and by their means for its advancement.
The subject of this brief notice proved in many ways her love for Christ’s cause. She proved her love more by deeds than by words. “Let us not love in word, neither in tongue but in deed and in truth.”
Mrs. Connell was born at Garafad, Staffin, Skye, in the year 1864, and was thus, when she passed away, 89 years in the world. At an early age the Holy Spirit through the truth gave her a true sense of sin and the words, “Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow: though they be red like crimson, they shall be as wool,” gave her the liberty of the Gospel. For 64 years she was a member in full
communion in the visible Church, and during that time those of the Lord’s people that made her acquaintance “took knowledge of her that she had been with Jesus.” They loved her as a sister in Christ, and felt sure that her loyalty to Him and to His cause could not be questioned. Some ten years ago, when she lived in Stirling, where she resided for 48 years, her loyalty to the cause of Christ was severely tested, but, being a woman of much spiritual discernment and of keen intelligence, she was not tossed to and fro and carried about with every wind of doctrine by the sleight of men. One felt quite sure, whoever would be found wavering, that Mrs. Connell would remain steadfast and faithful to the very last. This, by God-given grace, she was enabled to do. A more humble and more unassuming believer it would be difficult to find.
She was by no means a stranger to the working of the carnal mind, and many a sigh and groan it brought from her heart. During her last illness Satan was tempting her, but strength was given to resist him. One day when the writer of this notice called she was in a most beautiful frame of mind. She said that the enemy of souls had been throwing his fiery darts at her but that the words, “Remember the word unto thy servant, upon which thou hast caused me to hope,” came with such power and authority to her heart that the enemy left off tempting her. Though she was latterly frail and weak in body, she continued to be at the public means of grace as long as she was able, and her presence in the Lord’s house was a source of strength to the preacher.
Seldom, if ever, could one meet a more contented sufferer. “Godliness with contentment is great gain.” She was much exercised in mind in praising the Lord for His goodness even when going through the waters and fire of affliction.
To her sorrowing niece, Mrs. McKinnon, who tenderly and lovingly nursed her for many months, we express our deepest sympathy, and may she also be prepared, as her aunt we have no doubt was, for “the house not made with hands eternal in the heavens.”—D. J. M.
— Searmonan.
LEIS AN URR. TEARLACH C. MAC AN TOISICH, D.D.
SEARMON II.
(Air a leantuinm bho t.d. 89.)
Agus mar a tha seann pheacaidhean air an dubhadh a mach, mar sin tha ullachadh air a dheanamh gu bhi lenteinn air adhart maith-eanas, agus gu bhi dubhadh a mach pheacaidhean ùr. Cha’n eil peacaidhean làitheil a chreidmhich—oir tha e’n còmhnaidh a teachd gearr, agus gu tric a toirt cilbheum gu goirt—air an crochadh suas fodh chomhair chùm a bhi fathasd a coinneachadh riutha; ach tha gach
peacadh ùr, mar a tha e’g a fhoillseachadh fein, air a ghiulain air falbh do thir anns nach eil neach a gabhail còmhmuidh. Gidheadh, bitheadh e air a chuimhneachadh nach eil peacaidhean a chreidmhich a sgur a bhi na’m peacaidhean; agus mar sin tha a mhaithneas a tha dol air adhart, co-cheangailte, cha’n ann a mhàin ri e bhi ghnàth ann an seilbh air trusgan fireantachd Chriosd, ach, mar an ceudna, ri sior dhol air adhart ann an cleachdadh creidimh ann an Criosd mar Ghrian na Fireantachd. Is e beatha an duine naoimh a tha air fhìreanachadh agus air gabhail ris, beatha a pheicich tha mothachail air a neo-airidheachd agus air a thruaillidheachd, a tha seasamh, ‘n uair is dlùth e air neamh, na fhaireachadh fein, cho mòr ann am feum air fireantachd agus fùil Chriosd agus a bha e ‘n uair a chòmhdaich an fhuil an toiseach a lomochduidh agus a ghlan i a thruaillidheachd. Cha’n eil, uime sin, a leithid de ni agus staid anns am bheil am maitheanas so a dol air adhart, dealaichte ri beatha anns am bheil aithreachas a dol air adhart agus a fàs ni’s doimhne, agus bho chleachdadh a chreidimh ann am fùil, fireantachd, agus eadar-ghuidhe Chriosd. Far am bheil an clu so agus na cleachdaidhean anama so air chall, ‘s e staid d’tidh, agus cha’n e staid fireantachd, staid a pheacaich.
Ach, a cumail so air chuimhne, cha’n urrainn an creidmheach gu bràth tighinn fodh dlùtheadh. Faodaidh, da-rìreadh, gu’n toir e gu tric oillheum; faodaidh gu tric eagal a bhi tighinn gearr, teagamhan an gabhair ris, amhrusan a thaobh a bhi air a thilgeadh air falbh mu dheireadh, a bhi toirt làmh air, agus, aig amaibh, a bhi faotainn àite na bhròileach; faodaidh e gu tric a bhi air fhaotainn na luigh air beul-thaobh Dhé, agus a glao dhaich air son tròcair le barrachd liosdachd na’n uair a dh’iarr e’n toiseach i. Thig e, gu’n teagamh, gu làithil, gu bhi fàs ni’s eolaich air fairichidhean agus cainnt a chis-mhaoir, mar nithean is fearr a fhireagras e fein; agus mar is moth a gheibh e do fhein-fhiosrachadh air saoibhreas tròcair Dhé ann a bhi maitheadh, is ann is moth a bhitheas ioghnadh air gu’n d’rainig tròcair riamh air fein, is doimhne a bhitheas ioraslachadh, agus is neo-chealgaich agus is naoimh a bhitheas a bhròn agus aithreachas gu bheil e deamamh cho beag gu bhi toirt fannis air a thangecaladh do Dhia, agus gu’m bheil am beagan sin fein cho truailte agus neo-iomlan. Ach tha a staid suidhichte agus neo-atharraichte; aon uair maithte agus air gabhail ris, tha e mar sin gu siorruidh; aon uair air a sgeadachadh ann an trusgan fireantachd Chriosd, agus cha bhi e gu bràth air a thoirt bh’uithe gus an taisbeanair e gu’n chroan an làthair Dhé.
Ciod e’n sealladh iongantach a tha’n fhìrinn so a fosgladh suas dhuinn air fireantachd Chriosd; gu’m bheil, mar thoradh air an urram a tha air a thoirt le ùmhlachd agus riarachadh Chriosd do cheartas agus do fhìrinn Dhé. Esan is gloine sùil na gu’n amhaire e air peacadh a nis air a ghìlòrachadh ann a bhi gabhail a stigh na dheadh-gean agus na ghlaicaibh, a naimhdean agus iochdaraibh cheannairceach, agus ann a’ bhi ga’n cumail anns an staid so gu dingeann agus gu neo-atharraichte, a dh’aindeoin am peacadh a tha fantuinn annta, a leantuinn riutha, agus
a truailleadh gach dad a ni iad. Ciod i bhunait air am feum cathair na trócair suidhe ‘n uair is urrainn an Dia Naomh e Fein fhoillseachadh mar so, agus eiod e’n t-íoghnadh ged a bhitheadh obair an Fhir-shao-raidh na cuspair beachd-smuainteachaidh tre’n t-siorrudheachd aig a mhuinntir shaor-te.
Anns a cho-dhùnadh bitheadh-mid air ar faiceal bho bhi fiaradh na fírinn mhòr so. Ma theid neach air bith mu’n cuairt a chur air chois fhireantachd fein, thugadh e’n aire mu’n tuit a chlach eagalach sin air mu’m bheil e air a ràdh, “Ach ge b’e air an tuit i, ni i mìn-luathre dheth.” Tha iad a cathachadh an aghaidh Dhé, agus cha toir iad buaidh. Ach gu h-àraidh tha iad a cathachadh an aghaidh an ni is gràdhaich leis—urram a Mhic ghràdhaich.
Ach tha iad ann a pheacacheas do bhrigh gu’m bheil pailteas gràis ann. Tha gràs da-rìreadh pailt—gràs saor, saoibhir; ach ma bhuannaicheas neach air bith anns a pheacadh, tha iad ga’n cur fein taobh a mach trócair, tha iad ga’m fàgail fein fosgailte do uile shoithichean fearg Dhé.
Agus faiceadh sluagh Dhé—a mhuinntir a thuair maithneas na’m peacaidheam—mar a chàidh mòran a mhaiththeadh dhoibh, gu’n gràdhaich iad gu mòr; agus bitheadh iad air an ioraslachadh a cheann gu’m bheil an gràdhaich cho beag; agus faiceadh iad, gu h-àraidh, gu’n gluais iad gu faicealach, agus mar sin gu’n dùin iad beul sgainnealach an t-saoghail, agus beul sgainnealach Shatain, a tha’g ràdh gu’m bheil gràs Dhé a treorachadh gu mi-stuamachd.
Ach ge b’e mar a dh’fhaodas an teagasg so a bhi air fhiaradh, is e ar dleasdanas-ne mar theachdairean Chriosd a chur an céill gu’m bheil “Dia-ann an Criosd, a’ deanamh an t-saoghail réidh ris fein”; gu’m bheil maithneasas saor ann “gu’n airgid agus gu’n luach”; agus gu’r e “so an t-am taitneach.” Ach ‘s e mar an ceudna ar dleasdanas sólaimte a chur na céill gu’m bheil an t-am a teachd ‘n uair a bhuailteas mòran aig dorus trócair, ag ràdh, “Thighearna, a Thighearna, fosguil dhuinne”; ach bithidh e dùinnte na’n aghaidh. Bithibh air ‘ur faiseal ma’s bi sibh dhe’n aireamh sin, agus ma’s abair Dia do’r taobh, do-bhrigh nach tugadh sibh urram do’n Mhac, gu’m bi sibh eailte.