BY THE LATE REV. DR. JOHN KENNEDY, OF DINGWALL.
(Taken by a Hearer.)
“My times are in Thy hand.”—Psalm xxxi. 15.
I.—The meaning of the words “My times.”
By these words must be meant not merely the several parts of the thread or course of life, but the various phases of experience by which that life may be chequered. Birth-time, life-time, death-time are all in the hand of God, so is each several movement of life between birth and death, coming, as it doth, from the Divine hand, as a new token of goodness and a new product of power. We live, move, and have our being in God. But we speak of good times and hard times, of glad times and sad times, and we must reckon on the latter as surely as we desire the former. All these are under the absolute control of God, and let none of us venture into our future without realizing this truth. The sovereign will of God determined the plan of our life down to its minutest details; and as we are taught that every good and perfect gift is from above, so we may ask, “Is there evil in the city and the Lord hath not done it?”
All that is determined in the purpose shall infallibly occur in the providence of God, for His will is His power, and He will accomplish all His pleasure. Without either His permission or His direct operation nothing can occur. How absolute, then, is the Divine sway over us, and over all with whom we are associated. One cannot wonder that souls void of faith and love should shrink from the sternness of the truth; for stern to awfulness it verily is to each. How can they, while hopeless of God’s favour, and swayed by enmity to Him, endure to think of their being so entirely in His power? A very prelude of Hell must it yield to such to think of the Omnipotence of Divine control.
Let no one be satisfied till he can so think of His times being in the Lord’s hand that he is helped to hope and stirred to praise.
II.—The feeling expressed in the text.
The Psalmist was content that his times should be in the Lord’s hands. His faith as to this encouraged him hopefully to pray in time of trial, and moved his heart to thankfulness.
To the attainment of this resignation and rest three things are essential.
(1.) A broken heart.
The contrite spirit has made acquaintance, at a sinner’s worst, with Divine love. He knows as others cannot, what Divine grace is, and there is an impression of the Divine name in his heart which inclines him to expect what is good from God. He has been at the cross of Christ, and has looked on a love that passeth knowledge, and has discovered it amidst all the awfulness of an exhaustive expression of Divine wrath. He cannot abandon all hope of help from that love, and he cannot expect an expression of it on the earth not attended with some share of trial. He cannot be absorbingly possessed by hard thoughts of God as others who know Him only as against them. And his sense of unworthiness disposes him to think favourably of the Lord’s most trying dealings. He can see mercy where others cannot, and is disposed in the hour of sorest trial to say, “It is of the Lord’s mercies that I am not consumed.”
(2.) Faith fixing a loving eye on the glory of the Lord.
The believer finds in the Lord’s name security for the perfectness of all His ways. Shaped by wisdom, bright with holiness, and fraught with mercy are all the times faith sees coming from the Divine hand. Here, at any rate, is there good ground on which to repose under the efficient government of God. It ought to content us that the way of the Lord must be perfect. He cannot err in judgment. He cannot fail in government. But how rare is peacefulness of heart under such a sway!
(3.) A child’s hope in God.
The Divine promise presents to the believer the object of His hope. That promise cannot fail. It declares that all things work together for his good, and that the course all along which the gracious providence of God shall thus take effect is to end in eternal glory. His experience can never furnish any real contradiction of this word of grace. All that God does must be consistent with the great antecedent of the cross, as well as with every word of His mouth. To the Divine eye this harmony is always evident, though, meanwhile, it may be hidden from the child. He may reckon that all things are against him while the current of providence is surely bearing him on to the promised deliverance. But when he can cry, Abba, Father, in faith as he lifts up his eyes to Him who is seated on the throne of grace, he will resign himself without reserve to His wise, holy, and gracious disposal.
III.—The lessons taught by the text.
(1.) Is it true that God has all our times in His hand?
Is it true that God has all our times in His hand? Then surely our first care should be to be at peace with Him. How absolute is God’s power over us! He has brought that power to bear on us in an expression of wrath, or in a work of grace. Hast thou truly cared to have God on your side. Was there any hour in your past life in which this was your one great anxiety? Your conscience must answer this question though you should refuse to listen to, or to express, the utterance.
(2.) Is it true that our times are in the Lord’s hands?
Is it true that our times are in the Lord’s hands? Then it is folly to wish to have them in your own. That would be to give to the weakness, folly, injustice and cruelty of a sinful worm the management claimed for Omnipotence, acting according to infinite wisdom, righteousness and love.
(3.) Are our times in God’s hand?
Are our times in God’s hand? Then you cannot find fault with them as they come to you without dishonouring God. Think of passing an adverse judgment on the ways of God! Let all who would shrink from presumption and blasphemy seek grace to preserve them from mourning because of the dealings of Providence.
Is it not presumption to pass judgment on the ways of God? Is it not blasphemy to charge Him with having erred in counsel and failed in acting according to His Word? Are your ways in the sovereign hand of God? Then seek to be in His gracious hand yourself. There is One in whose hand is all the Father’s pleasure, and His name is Jesus. He came to save sinners, and He calls you to come as a sinner to Him for a free and full salvation. O come and yield yourself into His outstretched arms that He may receive and save you. And from Him, who assures the coming sinner of salvation by His grace, can come no times that shall not be found to have been good when the end of all things shall be reached.
Is e Críosd na h-Uile.
LE TOMAS UILCOGS.
(Continued from page 432.)
C UIMHNICH air na tha do chomharraidhean gràis ann an neamh. Tha thus a smuaineachadh mar so “Och! cia mòr an combarradh gràis a bhiod ann dhiom-sa!” Tha moran do mhilltibh dhe’n mhuinntir Shaoirt nan combharraidhean gràis cho mòr, agus a tha e an comas dhuits’ a bhi. Cha d’éirich cionta riamh os cionn toillteanas fola Críosd; cha robh peacadh riamh comasach làmh-an-uachdair fhaotainn air a ghràs uile-chumhachdach-san. Na toir àite do dh’eudochas. Biodh misneach agad fathast. ‘Nuair is duirche na neoil, eadhon an sin amhairc ri Críosd, tha air a chur suas leis an Athair ‘sna neamhaibh ‘na phost chum a ghradh ‘sa ghràs a thaisbeineadh, agus a chum is gun amhairceadh peacaich a ghnàth air. Ciod sam bith a their Sàtan, no coguis, na d’thig gu co-dhunadh cruaidh umad féin—bithidh am focal ma dheireadh aig Críosd. Is esan bhreitheamh nam beothaibh, agus nam marbhaibh; agus is e bheir a mach a bhinn dheireannach. Tha fhuil a labhairt réite (Col. i. 20), glanaidh (1 Eoin i. 7), cosnaidh (Gniomh. xx. 10), saorsa (1 Pead. i. 18), naomhachaidh (Eabh. x. 19), fireanachaidh (Rom. v. 9), fagusgachd do Dhia (Eph. ii. 13). Seas, agus eisd ris an ni a their Dia, oir labhraidh e sith ri phobull, chum is nach pill iad ri amaideachd (Salm lxxxv. 8).
Tha e labhairt gràs trocar, agus sith (2 Tim. i. 2). Is e sin cainn’t Críosd. Feith ri foillseadhadh Críosd mar an reult mhaidne (Taisbean xxii. 16). Thig e co cinnteach ris a mhaduinn, co ùrail ris an uisge (Hos. vi. 3).
Tha e cho comasach a ghrian a bhacadh bho eirigh, ri Críosd, Grian na Fireantachd (Mál. iv. 2). Na seall an ùin is lugha air falbh bho Críosd. Na amhairc air peacadh, gun amharc air Críosd an t’ùs. ‘Nuair a ni thu bròn air son peacaidh, mar eil thu faicinn Críosd, is beag is fhiach do bhròn (Sech. xii. 10). Anns gach dleasdanas amhairc ri Críosd; roimh dleasdanas air son maitheanais; ann an dleasdanas, air son cuideachaidh; as deigh dleasdanais, air son gun gabbadh e riut. As eugmhais so tha an dleasdanas feolmhor, mi-chùramach. Na tionndaidh an soisgeul gu bhi na lagh, mar gu’m biodh ni air fhàgail dhuitsa ri dheanamh, no ri fhalang, agus gun Chriosd a bhi ach na leth eadar-mheadh-onair; mar gum feumadh tusa cuid dhe do pheacadh a ghiulan, agus cuid do riarachadh a thabhairt. Briseadh peacadh do chridhe, ach na briseadh e do dhòchas san t’ soisgeul.
Amhairc nì’s mò ri fireanachadh, no ri naomhachadh. Anns na h’aitheantaibh is àirde biodh do shuil ri Chriosd, cha’n ànn mar fhear-agairt fhiach, ach mar fhear-fèich chum d’uireasbhuidh a leasachadh. Ma dh’ amhairc thu ri do rùntean, d’oidhirpean, d’oibrìbh, do dleasdanasan, do ghràsan, nì’s mò na ri airidheachd Chriosd, cosguidh e daor dhuit. Cha’n iongantach do ghluasad a bhi mall; feudaidh gràsan bhi nan dearbhaidean dhuit, ach is e airidheachd Chriosd a mhàin, gun iad sin, a dh’ fheumas bhi na steidh dòchais dhuit. Is e Chriosd amhàin dòchas na glòire (Col. i. 27). ‘Nuair a thig sinn a dh’ ionnsuidh Dhé, cha’n fheud sinn ni ach Chriosd a thoirt leinn. Tha gach ni eile, gach maitheas a bhuineas dhuinn féin, a puinnseanachadh is a truailleadh creideamh. An ti a tha togail air a dleasdanasan, no air a ghràsan, tha e aineolach air Chriosd. Tha so a deanamh creideamh dullich, àrd os ceann nàduir, oir ann an creidsinn, feumaidh tu gach aon la cùl a thaobh toilteannais a chur ri do shochoirean; d’umhlachd; thu bhi air do bhaisteadh; do naomhachd; do dleasdanasan, do dheoir, d’fhairchidhean blàtha, d’riioslachd agus cha’n fheud àite bhi air a thabhairt ach do Chriosd a mhàin. Feumaidh d’oibrìbh, agus d’fhéin-fhoghainteas bhi air am marbhadh gach aon là. Feumaidh tu na h-uile ni a ghabhail o làmhan Dhé. Is e Chriosd tiodhlac Dhé (Eoin iii. 16; iv. 10). Is e creideamh tiodhlac Dhé (Eph. ii. 8). Tha maitheanas na shaor thiodhlac (Rom. v. 16). Ah! cia mor a tha nàdur ag eirigh, agus air chuthach air son so, gu’m bheil an ni uile na shaor thiodhlac, agus nach ceannaich oibrìbh, deoir, no dleasdanasan ni sam bith; agus gu’m bheil oibrìbh air an dùnadh a mach agus gun luach, ann an gnòthuch an fhireanachaidh (Rom. iv. 5).
Nan robh làmh aig nàdur ann an dealbh innleachd na slàinte, roghnaicheadh e beatha a chur ann an làmhaibh naoimh is ainglibh chum a reic, na cur ann na làmhaibh Chriosd chum a toirt gu saor, agus anns am bheil e air an aobhar sin a cur teagamh. Dh’ iarradh nàdur a dhoigh féin, ‘se sin slaint a cheannach le obair, agus tha e air an aobhar sin a fuathachadh airidheachd Chriosd, mar ni nach ‘eil a caomhnadh a bheatha. Dheanadh nàdur ni sam bith air son slàinte, a roghainn air a theachd gu Chriosd, dùnadh ris, agus a bhi fo fhiachaibh dha air son na h’uile nithibh. Cha ghabh Chriosd ri ni sam bith bho’n anam; ach tha an t’anam ag iarraidh ni a’s leis féin a sparradh air, agus is e so aobhar na comh-stri. Tabhair fa’near am fac’ thu riamh toilteanas Chriosd, agus an riarachadh neo-chriochnach e thug a le bhàs? An fac’ thu so ‘nuair a bha eallach cionta agus corruich Dhia na luidhe trom air do choguis?
Is e sin gràs. Cha’n ‘eil aithne air meud airidheachd Chriosd, ach aig anam bochd ann an trioblaid mhoir. Cha bhi aig dearbhaidhean eu-domhain mu pheacadh, ach meas eu-domhain, suarach mu fhuil, agus mu thoilteanas Chriosd. A pheacaich ann au eu-dòchas! tha thu ag amharc air do làimh dheis, is air do làimh chliag ràdh, “co a nochdas dhomh ni maith?” Tha thu cur ri cheile mar is urrainn dhuit luideagan do dheasdanasan, is d’aideachaidh chum fireantachd ‘dheanamh suas a thearnas tu. Amhairc ri Criosd a nis; amhaircibh air, agus bithibh air ar tearnadh uile chrioichaibh na talmhainn (Isaiah xlv. 22). Cha’n ‘eil atharrach ànn. Is Slànuighear e, agus cha’n ‘eil ànn ach e. Amhairc taobh sam bith eile, agus is duine caillt thu. Cha seall Dia ri ni ach ri Criosd; agus cha’n fheud thusa amharc ri ni eile. Tha Criosd air a thogail suas gu h’ard ambuil mar a bha an nathair umha san fhàsach, chum is gun amhairceadh peacaich ann an iomallaibh na talmhainn, sna h-aiteachan is faide as ris, agus gu’m bitheadh iad beò (Eoin iii. (14-15)). Tha an sealladh is lugha airs an, a tearnadh, tha am beantuin is lugha ris, a slànuachadh. Agus is i toil Dhé gu’n amhairceadh tu ris; oir shuidhich se e air righ-chathair àrd glòire, ann an sealladh nam peacachaibh bochd uile.
Tha na h-uile aobhar ànn gun amhairceadh tu ri Críosd, cha’n ‘eil aobhar idir ànn gun amhairceadh tu air falbh bh’uaithhe. Tha e macanta agus iriosal ann an chridhe (Mata xi. 29). Ni e féin an ni sin, tha e ag iarraidh bho a chreutairean, giulainidh e le anmh-uinneachdan (Rom. xv. 1). Cha’n ‘eil e ga thoileachadh féin, cha’n ‘eil e seasamh a mach ann an spiorad laghail. Aisigidh e ann an spiorad na ciuneachd, agus giulainidh e d’ullach (Gal. vi. 1, 2). Bheir e maitheanas ni h-ànn a mhàin chum an seachdamh uair, ach achum tri fichead is a deich seachd uairibh (Mata xviii. 21, 22). Thug gu leoir rà dheanamh do na h-abstoil so a chreidsinn (Lucas xvii. 4. 5). Do bhrigh gu’m bheil e duilich dhuinne maitheanas a thabhairt tha sinn an dùil gu’m bheil e mar sin do Chriosd. Tha sinne meas peacadh ro mhòr gu bhi air a mhaitheadh, tha sinn a smuaineachadh gu’m bheil Criosd do’n inntinn sin, tha sinn a tomhas gràdh neo-chriochnach le ar streang-ne, airidheachd neo-chriochnach le ar peacadhne, ni is é an t’ardan is an toibheum is mò (Salm ciii. 11, 22; Isaiah xl. 15). Eisd ris an ni a deir e “Fhuair mi eiric” (Iob xxxiii. 24). “Ann-san tha mi làn-thoilichte” (Mata iii. 17). Cha ghabh Dia ri ni eile. Cha dean ni eile feum dhuit, is cha riarach coguis ach Criosd, an ti ud a riarach an t’Athair. Tha Dia a deanamh na h-uile ni air sgàth Chriosd. Is e do thoillteanas sa bhi air do chur air cùl, corraich ifrinn. Is e toilteanas Chriosd air do shon réite, maitheanas, béatha. Buinidh e dha an darna ni dhiubh sin, a nochdadh dhuit, agus an ni eile a thabhairt dhuit mar thiodhlac. Is e glòir agus sonas Chriosd maitheanas a thabhairt.
Thoir an aire,—’nuair a bha Criosd air an ‘talamh bha e ni bu trice measg chis-mhaor agus pheacachaibh, na am measg sgriobh-aichean agus Phairiseach, a naimhdean aideachail, oir mheas iad iad féin, a bhi nam fireanaibh. Cha’n ‘eil a chuis mar a smuainich thusa, cha’n ‘eil staid Chriosd an glòir ga dheanamh dearmadach, suarach, mu pheacachaibh bochda. Cha’n ‘eil; tha an cridhe ceudna aige, nis an neamh. Is Dia e, agus cha chaochail e; is e Uan Dhia e tha tabharrt air falbh peacadh an t’saoghail (Eoin i. 29). Chaidh e troimh do bhuaireidhean uile, do laigsean inntinn, do dhoilgheasan, d’aithne air folach gnùis Dhé (Mata iv. 3-12; viii. 17; Marc. xv. 3; Lucas xxii. 44; Mata xxvi. 36). Dh’òl esan searbas a chopain, is dh’fhàg e mhilseachd dhuitse; chaidh an diteadh a thoir as. Dh’òl Criosd suas corruich an Athar ann an aon deoch, agus cha’n ‘eil ach slainte air fhàgail dhuit-sa. Their thu, cha’n urrainn dhomh creidsinn, cha’n urrainn dhomh aithreachas a dheanamh. Ach tha Criosd air àrdachadh as Phrionns is na Shlànuighear gu aithreachas a thabbharrt, agus maitheanas pheacanna (Gniomh. v. 31). Am bheil thu gun ni agad ach peacadh is truaighe! Rach a dh’ ionnsuidh Chriosd le’d chridhe neo-aithreachail is le’d as-creideamh, chum creideamh is aithreachas fhaighinn bh’uaithe-san. Innis do Chriosd “A Thighearna cha d’thug mise leam fireantachd no gràs gu bhi taitneach ànn, no air m’fhireantanachadh leis, thàinig mi a dh’ iarraidh d’ fhireantachd-sa, agus feumaidh mi a faotainn.” B’aill leinne ni a thabbharrt dh’ ionnsuidh Chriosd ach cha’n fheud sin a bhi. Cha ghabharr ann an neamh ri aon pheighinn do’n t’saoibhreas is fearr th’aig nàdur; cha seas gràs ri oibrbh (Titus iii. 5; Rom. iv. 5, 6). Tha so na ni duilich do nàdur nach ‘eil deonuch bhi air a lomadh do na h’ùile nithibh, agus gun aon luideag dleasdanas no fireantachd bhi air fhàgail aige gu amharc air.
Is iad féin-fhireantachd agus féin-fhoghainteas àrd chuspairean tlachd nàduir, ris am bheil e greimeachadh mar ri bheatha. Tha na nithibh sin a deanamh Chriosd mi-mhaiseach do nàdur. Cha’n urrainn do nàdur thachd a ghabhail ànn. Tha e calg-dhireach an aghaidh na nithibh air am measaile nàdur. Deanadh nàdur soisgeul is bhitheadh e ceart aghaidh Chriosd, bhitheadh e do na fireanaibh. do na neo-chiontaich, do’n muinntir naomha. Rinn Criosd an soisgeul air do shonsa ‘se sin air son nam peacach, a muinntir fheumach, nan daoin an-diadhaidh, a muinntir mhinnaomha, iadsan bha air an cassaid. Cha’n fhulaing nàdur a smuaineachadh gur ànn air son nam peacach a mhàin tha’n soisgeul. Is roghnaiche leis eu-dochas na theachd a dh’ ionnsuidh Chriosd air na cumhachan sin. ‘Nuair tha nàdur air a chur na eigin le cionta, no le corruich, teichidh e gu a sheann aite-dion, eadhon féin-fhireantachd, is féin.mhaitheas. Feumaidh cumhachd neo-chriochnach na daighnich-laidir ud a leagadh sios. Cha’n ‘eil neach ach esan tha ga fhireanachadh féin air a dhùnadh a mach leis an t’soisgeul. Amhaircidh Criosd ni’s luithe ris a pheacach is gràineile; oir dha leithid sud do neach, cha’n urrainn do Chriosd bhi air a dheanamh na fhireantachd. Cha’n aithne dha a pheacadh, is cha’n ‘eil e ga aideachadh (Eoin iv. d1). Tha e furasd a radh gu h’eutrom “is peacach mi,” ach is urnuigh ro dhuilich urnuigh a chis-mhaoir, “A Dhia, dean tròcair orm, tha ‘nam pheac-ach.” Tha e furasd a ràdh “tha mi creidsinn ann an Criosd,” ach Criosd fhaicinn làn gràis, agus firinn, as a lànachd am faigh thu gràs air son gràis, cha’n ‘eil sin co furasd. Tha e furasd Criosd aideachadh leis a bheul; ach aideachadh leis a cridhe mar “Criosd Mac an Dé bheò, an t’ao’n eadar-mheadhonair,” tha sin os ceann fuil is feoil.
Tha mòran a gairm Slànuighear do Criosd; is e aireamh bheag dh’ an aithne e fo’n chliu sin. Gras agus slàinte fhaicinn ann an Criosd, ‘se sin an sealladh is àirde san t’saoghal. Nam biodh an sealladh ud air fhaicinn dhuisgeadh e iarrtus as a dheigh. Is maith a dh’fheudas, nàire bhi air daoine, am meag na tha do dh’aid-eachadh air a dheanamh, cho aineolach is a tha iad air fuil Criosd, foillseachadh sonruicht an t’soisgeil. Is e aideachadh foirmail gun Criosd an sealladh is duithe, ach ifirinn féin. Feudaidh mòran do nithibh maithe bhi agad; agus gidheadh aon ni bhi dh’easbhuidh ort, a dh’aobharaicheas gu’m pill thu air falbh gu brònach bho Criosd. Cha do reic thu riabh na bha agad, cha do dhealaich thu riabh ri d’ fhireantachd féin. Feudaidh tu bhi comasach ann an dleasdanas agus a bhi gidheadh a’d fhiar nàmh-aid do Criosd, anns na h’uile urnuigh is ann an coimhead ord-uighean Dhé. Saothraich as deigh naomhachd le’d uile dhichioll; ach na dean Criosd dheth chum do thearnadh. Mu ni thu sin, feumaidh e bhi air a thoirt a nuas. Is e umhlachd agus fulangais Criosd, agus cha’n e do naomhachd-sa a dh’fheumas bhi ‘na bhonn fireanachaidh dhuit am fianuis Dhé. Oir nan d’ thigeadh an Tighearna gu h-uamhasach a mach as ionad naomha, loisgeadh tein e mar fheur is mar chonnlaich. Is i an diadhaidheachd “gach ni a thogail air beanntaibh siarruidh gràidh agus gràis Dhé ann an Criosd, amharc a ghnàth air fireantachd is airidheachd neo-chrioch-nach Criosd, lan.chionta is neoghloine peacaidh fhaicinn air a ghlanadh air falbh ann-san, a dhòl an ceann dleasdanasan sna beachdan sin, le aithn’ air thusa is tu neoghlan agus d’oidhirpean laga a bhi taitneach ann-san; anns na beachdan sin saltairt air d’uile fhireantachd féin, agus a bhi air d’fhaotainn a ghnath ann am fireantachd Criosd a mhain (Philip iii. 7), chum is gu’m bi Criosd a mhain mar eadar-mheadhonair air ardachadh a bròn os cion do dhleasdanasan uile nach ‘eil air an coimhlionadh ann am mothachadh is ann an sealladh air gradh Chriosd.” Mar ‘eil fuil Criosd air a choguis tha an t’seirbhis uile marbh (Eabh. ix. 14).