The Sabbath on the Continent

THE following interesting rehearsal of particulars regarding a Sabbath movement on the Continent is taken from The Protestant Observer, which in turn has extracted it from The News. In every case where the heathen word “Sunday” occurs we have substituted “Sabbath”:—

The progress of the Sabbath Rest movement on the Continent has been simply marvellous, nearly every Government in Europe having taken some steps to win back the apparently lost Rest Day. In Switzerland, where the reform took its rise, there is now only one Sabbath delivery of letters, and none of parcels. Postal orders are neither granted nor cashed. The St. Croix and Yverdun Railway is entirely closed on Sabbaths. In Geneva the municipal authorities pay their men on Fridays, so that they can do their shopping on Saturday instead of on the Sabbath. The Bale, Geneva, and other Societies for compulsory rifle practice prohibit shooting on Sabbath by their own rules. The legal restriction of Sabbath goods traffic led to the closing of the ordinary goods depots, released the Customs House officers from Sabbath work, and caused the Geneva coal wharves to be closed. A Federal law enjoins Sabbath rest in factories. All railway, steamboat, tramway, omnibus, postal, telegraphist, and telephonist employés have secured to them by law, without loss of pay, fifty-two days off duty in the year, seventeen of which must be Sabbath. The great cattle fairs in the Cottian Alps and in the Bernese Oberland, formerly held on Sabbaths, now take place on week days. After a struggle of four years the Swiss Federal Council has prohibited the printing of Sabbath newspapers. Very recently the railway directorate at Berne has ordered the cessation of all cheap Sabbath pleasure trains.

Germany, with some exceptions, has but one Sabbath delivery of letters, and no Sabbath parcels post. Postal orders are neither granted nor cashed. Considerable restriction has been placed on the Sabbath goods traffic in Saxony, Hesse, Bavaria, Baden, and Prussia, but Germany is as yet far behind Switzerland. The large German province of Alsace-Lorraine has, however, in a very thorough manner, suppressed it Sabbath goods trains, every one of them having ceased to run, except those coming from other countries.

Belgium, as all stamp collectors know, issues a special Sabbath postage stamp, which forbids Sabbath delivery. Young people are forbidden to labour in manufactories for more than six days in the week. The goods traffic on railways has been almost entirely suspended, thus, as in Switzerland and Alsace, liberating great numbers of workmen from Sunday labour, and, as a natural consequence, diminishing by more than one half the number of casualties on the State lines.

In Holland there is but one Sabbath delivery of letters, and none of parcels. Sabbath goods trains have almost entirely ceased to run since May, 1894. The law prohibits the Sabbath employment of women and children, and there are very few shops open.

In Austria the printing of newspapers on Sabbath is forbidden, and the Monday issues do not appear until noon. The same regulation has been introduced into Hungary, where also the Sabbath goods traffic has been restricted.

Roumania has also forbidden the Sabbath printing of journals, and public works are henceforth not to be carried out on Sabbath. The law also permits three-fourths of the masters in any branch or trade, if they can agree, to demand the entire closing on Sabbaths of all the shops of that particular trade. Sabbath goods trains are also under restriction.

In few European countries is Sabbath labour so thoroughly restricted as in Sweden and Norway, where not only are the ordinary business houses closed, but the public-houses are shut from 6 p.m. on Saturday to 8 a.m. on Monday, and the tobacco-nists’ shops, as well as the bakeries, are unopened. In Christiania the Sabbath printing of newspapers has ceased since 1892, and, as in London, there is no delivery of letters. The railway servants in Norway and Sweden have a legal right to seventeen off-duty Sabbaths in the year. In Denmark there has been but one Sabbath delivery in the towns and none in the country since 1899. Thousands of shopmen get most of their hours of rest on Sabbath, through the law of April, 1891.

France is the most recent country to give some measure of rest to its post-office employés on the Lord’s Day. By order of the Minister of Posts and Telegraphs every post-office official throughout the Republic leaves off work at noon on Sabbath. Since 1892 women and children have been forbidden to labour on Sabbaths in manufactories. The seven hundred men employed in flushing the celebrated sewers of Paris are permitted their Sabbath rest. The three thousand employés of Mons. Honoré, of the large business establishment known as “The Louvre,” are almost entirely liberated from Sabbath toil without any detriment to the business. In the department of the Somme, a glass manufacturer reports that for several years, during which Sabbath glass-making has been stopped in his factory from midnight to midnight, both the output and the money receipts have increased. Weavers and spinners, carpenters and builders in various places also report that

where the effort is made, no difficulty is found in the insertion in every contract of a clause forbidding Sabbath labour. The holding of reviews on Sabbath is prohibited. Under the persistent efforts of Mons. de Nordling, who does not seem to be discouraged at the immense difficulties which confront him in his task, the French railways have been moved so far as to give their men a few—a very few—days of rest, which are doubtless an earnest of good things to come.

Thus far we have been able to speak of Sabbath reforms actually achieved. As much space as that already occupied would be required if we detailed those projects in favour of Sabbath rest which are at present in embryo or under discussion. A few of these may, however, be indicated. If we may judge from the earnestness of the struggle now going on in the cities of widely separated countries, we may soon hear of important changes. Switzerland is still leading the van, and the cry is for more rest. Many of the Cantons, like St. Gall and Fribourg, have already Acts which restrain Sabbath labour; but Zurich, Neuchatel, Geneva, and other places are petitioning for larger measures of relief for business people. Whether in the adoption of a new constitution, as in that of the Canton of Berne, or in the framing of new laws, as in those recently passed at Basle and in the Canton of Vaud, the great endeavour is to limit Sabbath toil as injurious to health.

Everywhere this idea comes to the front. Even the Indépendence Belge a short time ago advocated for itself and other journals the prohibition of Sabbath printing. The newspaper proprietors of Venice have approved a proposal to stop the Sabbath issue of their papers. At a great gathering of working men’s societies, held in the same city, a resolution in favour of making the national closing of all shops and places of business obligatory, was carried, and the Italian Parliament, which has recognised the necessity for such a course of action, was petitioned to carry the project into law. France has witnessed in some of its large provincial cities noisy processions carrying banners and raising outcries with a similar object in view. Both in France and Belgium, projects of law, unfortunately not as yet carried out, has been introduced into the Legislature, with the object of securing to workmen and business assistants their weekly day of rest. Chambers of Commerce and business employés, even in Spain, are making strenuous efforts to throw off the intolerable burden of Sabbath labour.

We cannot conclude this review of the Sabbath Rest movement on the European Continent without placing on record our firm conviction that it would be supreme folly on our part if we, as Englishmen, permitted speculators or false philanthropists to do anything which would tend to diminish regard for that Day of Rest which has been so long happily established in our midst, and which is our God-given heritage.

Searmon.

LEIS AN URR. ARCHD. COOK A BHA ‘N DEIMHIDH.

Isaiah 1. 10. (An dara cuid de’n t-searmon.)

THA eagal an Tighearna iongantach priseil anns a’ cheud aite do bhrigh gur e ‘a th’ann gealladh priseil cumhnant nan gras. “Cuiridh mi m’eagal ‘nan cridhe.” Cuiridh an Tighearn anns an t-saoghal’eagal fein anns a h-uile neach a bha air a chur air leth o shiorruidheadhd airson gloire. Mar sin cha-n ‘eil neach sam bith a dol as an t-saoghal a dh’ easbhuidh eagal an Tighearna ach creutair air an deach’ E seachad anns an run. Ach cuiridh na lasraichean siorruidh eagal annta. ‘Nuair a chi sinn creutair a’ tighinn gu fior-churam mu a choir ann an Criosd, feudaidd sinn fhaicinn ann an sin creutair a bha air a chur air leth anns an run shiorruidh; agus.gus am bi sin mar sin, cha dean meadhon grais air bith feum’air bith do chreutair. Tha thu ann an sin aig an robh an fhior-dhiadhachd maillle riut o d’ oige agus tha thu fhathasd ‘nad’ charraig chruaidh. Cha dean meadhon sam bith maith do’n chreutair gus am bi eagal an Tighearna air a chur anns a’ cridhe leis an Spiorad Naomh. Ach o’n la sin cha bhi freasdal a thig an rathad a’ chreutair nach fhaigh e maith dheth no meadhon grais anns an cuir an Tighearn drap de thoradh nach fhaigh e maith dheth.

Tha eagal an Tighearna iongantach priseil a ris do bhrigh mar a ghleidheas e an creutair o bhi ‘socraichadh air bunachar nach toir fois dha ann an la an dearbhaiddh. Cha-n ‘eil ni a’s fhusa na socraichadh air bunachar cli. Tha e moran ni’s fhusa na socraichadh air carraig a sheasas tre’n t-siorruidheadhd. Cha dean ni sin ach cumbachd siorruidh Dhe. Agus ‘nuair a tha an t-eagal so anns a’ chridhe bidh eagal air a chreutair e fein earbsadh ris a h-uile ni agus aig a bhas chithear gu bheil bunachar comhfhurtachd aig a’ chreutair sin. Cha-n ann eadhon air a h-uile gealladh a shocraicheas an t-anam sin airson siorruidheadhd agus ‘s e sin a tha ‘deanamh eagal an Tighearna cho ro phriseil mar a bheir e an t-anam o bhi ‘socraichadh air ni nach toir fois shiorruidh.

Tha e priseil a ris do bhrigh mar a ni a an creutair anmhunn. Tha thu ann an sin agus tha fhiös agad fein ciod na saorsainnean a ghabhas tu ‘s an uaigneas. Chithear fathasd na nithe de’n robh an saoghal ciontach anns an uaigneas. Ach leanaidh eagal an Tighearna duine anns an uaigneas gu cul nan cnoc. Bu mhaithe sin do Joseph, “Cionnus uime sin a ni mise an t-olc mor so agus a pheacaicheas mi an aghaidh Dhe?” Mar so tha bochdan Criosd air an cumail anmhunn eadar iad fein agus an Cruithear agus cha-n ‘eil boinne deth so nach ‘eil air a chompanachadh le gras an aithreachais mar a tha teas a’ companachadh teine. Far am bi sin ni e an creutair iongantach seasmhach “A’m’ chridhe ma bheir mi speis do’n olc, cha-n eisd an Tighearn mi.” ‘Nuair a chi an creutair gu’m feud miann peacach dealachadh siorruidh a chur eadar e fein

is Dia tha e air a chumail ann an urnuigh ri Dia airson grais gu ‘chumail seasmhach gu fulang call an t-saoghail agus call fabhar athar no mathar. Cuiridh eagal an Tighearna eagal duine a mach agus bheir a stigh eagal na Morachd. Mar is anmhuinne bhios an creutair ‘s ann is duille a bhios e dha faghail tre’n t-saoghail ‘s a bhi beo ann anmhuinn mu bhithbhuantachd, ag urnuigh airson siorrudheachd, a’ deanamh aithreachais air a son, a’ dol gu meadhon air bith gràis le flaithanas agus ifrinn fa chomhair. Far am bheil fior eagal an Tighearna tha sin mar sin.

A ris tha eagal an Tighearna iongantach priseil do bhrigh gur e a th’ ann toradh bas Chriosd. Gheall an t-Athair siorrudh do’n Mhac gu’m biodh ‘eagal air a chloinn o linn gu linn a chaoidh, agus choisinn bas Chriosd gu’m biodh na geallaidhean uile air an coimhlionadh. “Oir geallaidhean Dhe annsàn is seadh iad; agus annsan is Amen iad.” An robh an reisigeadh (arrest) air a thogail dhiot-sa? ‘S e a bh’ agad ann an sin toradh bas Chriosd, agus ma tha Criosd stigh air do shon-sa, ghin e drap a dh’ eagal an Tighearna a’ d’ anam mar thoradh a bhais. Cha-n ‘eil drap de eagal Dhe ann an anam anns an t-saoghail nach ‘eil an Trionaid a’ faicinn ann an sin toradh an ruin shiorrudh agus toradh a h-uile meadhon a bha air a chomharrachadh chum na criche sin.

Tha eagal an Tighearna a ris priseil do bhrigh gu bheil e ‘g eirigh o aithne spioradail air Dia. “Co d’ann b’ aithne thu air nach biodh d’eagal. Tha an creutair nadurra lan de smuaintean feolmhor mu’n Mhorachd. Mar sin cha-n ‘eil eagal ‘fheirge no iarrtus airson ‘fhabhair ann. ‘S e sin a tha ‘cumail an t-saoghail socrach, nach ‘eil eagal ‘fheirge orra. ‘S ann mar sin a tha sinn a’ tighinn gearn air gloir Dhe. Faic thu fein, bidh tu ‘deanamh cumachdan de Dhia ann ad inntinn agus bidh tu ‘g amharc air flaithanas mar aite breagh. Ach. bheir eagal Dhia a stigh smuaintean spioradail air bith na Morachd. ‘S e bhios ann an sin ni nach fhag an t-anam tre’n t-siorrudheachd. ‘S e bhios ann toirt air ais na h-iomhaigh agus “is e so a’ bheatha mhaireannach eolas a bhi aca ortsa an t-aon Dia fior agus air Iosa Criosd a chuir thu uait.” “Dh’ fhoillsich mise d’ ainm dhoibh agus foillsichidh mi e chum gu’m bi an gradh leis an do ghradhaich thu mise anntasan agus mise annta.” ‘S iongantach sin drap a dh’ aithne spioradail air Dia anns an am. ‘S e th’ ann direach a bhi toirt air ais na h-iomhaigh oir “is eigin do’n ti a thig a dh’ ionnsuidh Dhe a chreidsinn gu bheil E ann.”

Tha eagal an Tighearna iongantach priseil do bhrigh an t-seallaidh a gheibh an t-anam air an dealachadh a tha eadar e fein agus a Mhorachd. Tha e sgiobhta mu’n chreutair, “Shaoil thu mar a ta thu fein gu’m b’ amhluidh mi gach achd.” Cha-n eil ni a’s faide o’n chreutair na an Cruithear. Agus ‘nuair a chluinneas tu cuid ag urnuigh tuigidh tu nach ‘eil ni a’s fhaide as uatha na Dia, lels cho ladurna ‘s a tha iad. Faic air an laimh eile na naoimh anns an robh an t-eagal so. Ciod an t-urram naomh agus an t-eagal

diadhaidh anns an robh iad a’ tighinn dluth do Dhia. Faic Abraham, “Feuch a nis ghabh mi orm fein labhairt ri mo Thighearn agus gun annam ach duslach agus luaithe,” agus Iob a ris, “le eisdeachd na cluaise chuala mi thu; a nis chunnaic mo shuil thu. Uime sin gabhaidh mi gràin diom fein agus ni mi aithreachas ann an duslach agus an luait.” Agus Iosa fein, cha robh aon riamh anns an t-saoghal anns an robh a leithid a dh’ urram ‘s a bha annsan oir cha robh aon riamh aig an robh a leithid de shealladh de’n dealachadh a tha eadar a’ Mhorachd agus creutairean cruthaichte. Ach bidh urnuighean cuid air an cumail gus am bi iad air am foillseachadh aig la a’ bhreitheanas. ‘S iongantach drap de’n urram a bhuineas do Dhia anns an anam. Cha bhi an t-anam sin toilichte, ‘nuair nach bi sin aige a h-uile uair a tha e a’ tarruing dluth do Dhia.

Ann an so thig an t-anam gu bhi ‘faicinn luachd an Eadar-mheadhonair. Cha bhi gnothuch aige ri Dia ach troimhe—cuspair gu socrachadh air. Tha dorchadas spioradail ann tre nach com-asach e air dol ach ann an Eadar-mheadhonair anns am bheil an da nadur aonaichte ann an aon phearsa, anns am bheil cha-n e a mhain comhfhair-eachadh a’ chreutair ach comh-fhulangas na Morachd. Cha tig an creutair am fagus air rathad air bith eile. Ach is iongantach sin aon a’ tighinn dluth air an doigh so. Thusa a thig mar so gheibh d’ anam fois shiorruidh annsan.

Tha eagal an Tighearna priseil do bhrigh nach ‘eil amhghar no trioblaid a thig air an t-saoghal so nach ‘eil an Cruithear a’ cur dealachaidh eadar a luchd-eagail fein agus an saoghal, uairean ann an rathad uaigneach, uairean eile gu follaiseach mar a rinn e ri Noah aig an tuil. ‘S aithne do’n Tighearn an t-urram a bhuineas dha agus tha gradh aige d’on anam anns am bheil an drap a’s lugha dheth. Tha e ‘cur dealachaidh eadar iad agus an saoghal ‘nuair a tha e a’ sgiursadh an t-saoghail mar a rinn e ann an Sodom do Lot agus an aite eile tha am focal priseil ag radh, “A chionn gu’n do ghleidh thu focal m’ fhoighidin-sa, gleidhidh mise thusa mar an ceudna o uair a’ bhuairidh a thig air an t-saoghal uile a dhearbadh na muinntir sin a tha ‘nan comhnuidh air an talamh.” Tha e ‘cur dealachaidh eatorra ann am meadhonan nan gras. Thusa gun eagal Dhe suidhidh tu o mhaduinn gu feasgar ann am meadhon gun drap a dh’ urachadh a’ tighinn a nuas ort. Ach gheall an Tighearn gu’m biodh e “mar an druchd do Israel,” agus ‘s iomadh uair a bha E mar sin doibh anns na meadhonan; ‘nuair a tha cach cho tioram ris an t-suidheachan air an robh iad ‘nan suidhe ann an sin feudaidh drapan milis de’n druchd o’n Tighearn bhi ‘tighinn air aon d’ an eagal E.

Tha e ‘cur dealachaidh eadar iad ‘s an saoghal ann an trioblaidean cumanta. Tha an trioblaidean aig an t-saoghal cho lionmhor ‘s a th’ aig na fireanaibh ged a tha e sgiobhta gur “lionmhor trioblaid agus teinn thig air an fhirean choir, ach asd’ air fad ni Dia nan gras a theasainginn fadheoidh.” Tha iomadh trioblaid aig pobull Dhe anns an t-saoghal ach anns a h-uile triob-

laid tha ni aca a bhios a’ fireanachadh Dhe, mar a bha Iob. ‘Nuair a tha an Cruithear a’ labhairt ris an t-saoghal tha nadur na mon-mhor annta ‘na aghaidh: ach aig an anam ghrasmhor tha ni’ a tha ‘fireanachadh Dhe anns a h-uile ni, mar a bha am faidh, “‘s ann de throcairibh an Tighearn nach ‘eil sinn air ar caitheamh, a chionn nach ‘eil failinn air a throcairibh.” Tha iad a’ faicinn gur iad fein a thug sin orra fein agus ‘s e sin a tha ‘toirt tosdachd anns an anam anns am bheil eagal an Tighearna. ‘S e duine a dh’ easbhuiddh eagal an Tighearn agus gun an t-slat air a dhruim an creutair a’s truaighe air an talamh. Ach anns an anam ghrasmhor tha ni a tha ‘fireanachadh Dhe is tha sin ‘ga eadar-dhealachadh o’n t-saoghal.

Far am bheil eagal an Tighearna tha e an cumantas a’ dordadh. Spiorad grais agus aithreachais. Tha bron aig an t-saoghal, ach faic ‘n ann a’ dordadh am broin ann am brollach an Tighearna a tha iad? ‘S e tha ann an sin ni priseil o’n Tighearn. Seall mar a bhios an Tighearn a’ labhairt ris an neach aig am bheil e anns na trioblaidean a’s mo air an talamh. Tha sinn a’ leughadh air an Eaglais anns an fhasach. Bha uisge searbh aice ach bha craobh mhilis ann. Cha deach’ an t-uisge searbh a thoirt air falbh ach chaidh craobh mhilis a chur ann. Mar sin fein bha aig bochdan Chriosda iomadh uair oran milis ann an uisgeachan searbh, anns an robh an saoghal ‘gan call fein. Tha Dia a’ cur dealachaidh eadar iadsan anns am bheil ‘eagal agus iadsan anns nach ‘eil, agus cuiridh, gu la a’ bhreitheanais.

Tha ni-eigin anns na trioblaidean sin a tha ‘glanadh an dream anns am bheil eagal an Tighearna. Anam bhochd, ma chuireas E thusa ann an àmhuinn cha tig thu mach aisde mar a chaidh thu stigh. Cha d’ thainig an t-or riamb mach as an teine gun a’ mheirg fhagail ann. Tha nadur glanaidh agus dearbhaidh anns an teine agus mar sin tha an Tighearn a ‘cur eadar-dhealachaidh eadar a luchd-eagal ‘s an saoghal. Chaidh iad a stigh anns an àmhuinn gle thalmhaidh, gle fhoirmeal, ach thainig na sruthanna glanaidh nuasorra anns an àmhuinn. “Bheir mise an treas trian troimh an teine agus glanaidh mi iad mar a ghlanar an t-airgiod agus dearbhaidh mi iad mar a dhearbhar an t-or.” Ach oh! tha thus’ ann an sin aig an robh trioblaid an deigh trioblaid agus tha thu fathasd ‘nad’ chreutair cruaidh. Faic fear dhuibh air leabaiddh na trioblaid agus gheibh thu e cho talmhaidh, direach faileadh na talmhainn dheth agus ged a labhradh e mu Dhia bu cheart cho maith leat a chluinntinn a’ labhairt mu’n t-saoghal.

Tha eagal an Tighearna priseil do bhrigh gur e an Tighearn fein a tha ‘ga altrum ann an cuspairean a ghaoil agus mar sin tha nadur fais ann. ‘Nuair a ghin an Spiorad Naomh an toiseach anns an anam e bha e gle bheag; ach mu’m fag e an saoghal fasaiddh e gle mhor. Tha sinn a’ leughadh air an neul a hha mar leud bois. Chi sibh bochdan Chriosd le eagal Dhe a’ lionadh a h-uile buaidh dhe’n anam. Bha e gle bheag aig a thoiseach, ‘s math dh’ fheudta cho beag ‘s gu’m bu chomasach e dol a luidhe gun urnuigh; ach

thainig ni eigin an rathad nach comasach e a nis air dol a luidhe gun urnuigh. Bha e ‘fàs; bha solus ur a’ tighinn a stigh anns an anam air nadur peacaidh agus air bith na Morachd agus air ferg Dhe agus sin a’ lionadh an anama le eagal Dhe gus am bi e lan deth air leabaiddh bhais. Thusa a tha ‘g urnuigh agus eagal an Tighearna cho beag agad an diugh ‘s a bha e a ‘cheud la tha aobhar agadsa a bhi ‘gabhail eagail.

Cha-n e an t-aon fhoillseachadh dhe fein a tha an Cruithear a’ toirt an comhnuidh. Tha cuid a fhuair aon fhoillseachadh o’n Tighearn agus geda bhiodh tu ‘g an eisdeachd gu la ‘m bàis cha chluinn thu aca ach an t-aon ni. Ach cha-n e an t-aon fhoillseachadh a tha an Cruithear a’ toirt a h-uile uair; cha-n e am foillseachadh a thug E dheth fein a’ cheud uair a bheir E an ath-uair; agus nam biomaid ceart ged a gheibheamaid beachd ur air an Tighearn an diugh chiomaid ni ur eile ann an Dia an ath-la; agus ged a gheibheamaid foillseachadh ur dheth a h-uile la cha bhiodh againn ach drap dhe na th’ ann an Dia. Mar is mo a gheibh neach dheth ‘s e is taitniche leis an Tighearn. ‘S iongantach na briathran sin a tha e a’ labhairt, “Anns an ionad ard agus naomh gabham-sa comhnuidh, maile ris-san fos a ta leonta ‘na Spiorad a bheothachadh spiorad nan iriosal agus a bheothachadh cridhe nan daoiné leonta.” ‘Nuair a thug an Tighearn foillseachadh ur dhe fein do’n fhaidh ‘s e thubhairt e, “Mo thruaighe mise, oir chaidh as domh; oir is duine mi aig am bheil bilean neoghlan, agus am measg sluagh aig am bheil bilean neoghlan tha mi a’m’ chomhnuidh, oir chunnaic mo shuilean an Righ, Tighearn nan sluagh.” Thusa ann an so nach ‘eil a’ faotainn drapan ur de bheachdan spioradail air a’ Mhorachd cha-n iongantach ged a tha thu foirmeal agus ladurna a’ tarruing dluth do Dha. Ach tha an Cruithear ag altrum an eagail so ann an cuspairean a ghaoil, math dh’ fheudta ann am beachd-smuaineachadh air fein agus air a naomhachd. Feudaiddh an Tighearn mar sin solus ur a chur air nadur a’ pheacaidh mar a tha an sgiobtur ag radh, “Amhaircidh iad airs an a lot iad agus ni iad caoidh air a shon.” Cionnus a tha iad a’ lot Dhe? Tha direach, do bhrigh gloinead agus naomhachd Dhe. Faigh thusa sealladh dhe naomhachd agus anmhuinneachd Dhe agus tha mise cinnteach gu lot sin d’ anam-sa. Is maith leis an Tighearn sin anns an anam. ‘Nuair a tha an t-anam a’ call sin tilgidh an Tighearn an creutair ann an àmhuinn gu ‘ghlanadh. Bheir E siorruidheachd am fagus ann an sealladh an anama agus chi e gur ni eagalach tuiteam ann an lamhan an Dia bheo, “Oir a ta ar Dia-ne ‘na theine dian-loisgeach.” Feudaiddh e air uairibh sin ‘altrum anns an anam air chosd muinntir eile. Tha mi cinnteach gu’n do rinn e so ann an Aaron ‘nuair a thainig a dhithis mhac dluth le teine coimheach. Tha mi cinnteach gu’n do rinn sud e ni b’ anmhuinne a’ cuairteachadh aoradh an Tighearna. ‘Nuair a thug Daibhidh suas airc Dhe, tha sinn a’ leughadh gu’n do “chuir Usah a mach a lamh a dh’ ionnsuidh airc Dhe águs ghabh e greim dhith” agus “bhuail Dia an sin e airson a dhanadais agus fhuair

e bas an sin laimh ri airc Dhe.” Ciod a tha sinn a’ leughadh mu Dhaibhidh? “Bha eagal air Daibhidh roimh ’n Tighearn air an la sin agus thubhairt e cionnus a thig airc an Tighearna a’m ionnsuidhse?” ’S iomadh foirmealach a bhuaile gu bhi ’cur eagail ’na chloinn. Tha e ’gabhail iomadh doigh gu ’eagal a ghleidheadh ’na phobull, air uairean a’ cur sradan teine ’nan coguis airson smuain pheacach altrum, agus feudaidh E a lathaireachd a tharruing air falbh agus bidh eagal air an anain gu’n do threig an Tighearn e. Ann an cumantas a thaobh luchd eagail Dhe tha am bas ’na eagal dhoibh am feadh a tha e fad uatha agus ’nuair a tha e ’tighinn am fagus tha oran buaidh ’nam beul, ’nuair nach bi aig an t-saoghal ach sgal le pian cuirp. Mar sin tha e a’ cur eadar-dhealachaidh eadar an dream d’an eagal e agus an saoghal. Ach ’s ann aig la a’ bhreitheanais a chuireas e an dealachadh mor eadar a luchd-eagail ’s an saoghal. Tha gloir a’ Chruiththeir ag agairt gu’m faiceadh a’ chruitheachd an t-eadar-dhealachadh eadar an dream air am bheil eagal an Tighearna agus an saoghal gun eagal. “Co e ’nur measg air am bheil eagal an Tighearna a ta ’g eisdeachd ri guth a sheirbhisich, a ta ’siubhal ann an dorchadas agus aig nach ’eil solus, earbadh e as ainn an Tighearna agus leigeadh e a thaice r’a Dhia.” Ach—“Feuch sibhse uile a ta ’fadadh teine, a ta ’gur cuairteachadh fein le sradaibh, siubhlaibh ann an solus ’ur teine agus nan sradan a las sibh. So gheibh sibh om’ laimh-sa, luidhidh sibh sios ann an doilghios.”

A New Attempt of the Romanists.

IT has probably escaped the notice of many of our readers that a new, but happily unsuccessful, attempt was lately made to abolish the Royal Declaration against Popery. On June 25 Earl Grey in the House of Lords moved the second reading of a bill to that effect. The motion was sprung as a surprise on the House, the Lord-Chancellor being absent, and no suspicion of any sudden tactics being entertained. Earl Grey who engineered the motion is a professedly Protestant Peer, but his Protestantism is evidently of a dangerously lax order. In the course of the discussion it came out that nothing less than total abolition will satisfy the Roman Catholics. No half-way modification will serve the turn. But total abolition, we are glad to note, is a thing that many influential British statesmen still scruple to grant. The Duke of Devonshire warned those who were agitating for the abolition of the Declaration that their action involved a danger in this country of which they appeared oblivious. “His Majesty’s Government,” his Grace urged, “are of opinion that to raise this question at a time when there is no probability of its leading to a settlement would be likely to revive religious controversy and to provoke controversial discussions far more likely to retard than to facilitate any possible settlement of the question.” The great part of the people of this country looked upon the

Declaration as a Constitutional security, and to it they were “supremely and deeply attached.” The question raised by the Bill for its abolition touched the convictions of a large number of men who would feel the greatest apprehension at what they would consider any weakening, much more the removal, of a Declaration which in their opinion is a most valuable security for the maintenance of the Protestant Succession to the Throne of this country.”

The Archbishop of Canterbury, though inclined to shuffle and make concessions, also gave his voice against actual abolition. In answer to the artful complaint of the Romanists that the British Statute Book has a provision to bar out Catholics from the Throne, but none to exclude Mohammedans or Buddhists, the Archbishop said he relied on the testimony of history. “It is simply impossible,” he said, “to look back along the last few centuries of English life and regard the parallel as a true one between the dangers which might conceivably arise in the future, as they have in the past, with regard to one particular form of faith, and the difficulties which might conceivably arise with regard to those creeds which have nothing to do with Christianity at all.” It is evident that perilous times have fallen upon this Protestant nation—times when there is a conspiracy on all sides to undo the glorious Reformation. The Catholic Emancipation Act of 1829 was a fatal concession to the Romish party, and they are now pushing home their advantage. Saving clauses were then made against the admission of Jesuits to the country, but these statutes are now scorned. In these days of foreboding and discouragement it is good to remember the years of the right hand of the Most High. The deliverance from slavery and superstition vouchsafed three centuries ago to this and other nations of Europe was a display of Almighty strength worthy to rank with the overthrow of Pharaoh and the glorious manifestation of Pentecost. The more the enemy prevails, the more does he pave the way for that final contest with the King of kings and Lord of lords which is to prove his ruin. Awake! O Arm of the Lord. Awake, as in the ancient days. Art Thou not it that hath cut Rahab and wounded the Dragon!

The Late John Macrae, Lochinver.

JOHN MACRAE, the subject of this sketch, whose decease was duly notified in the Magazine, was born at Nedd, a small crofting hamlet in the parish of Assynt, Sutherlandshire, in the month of July, 1815. His mother was an eminently pious woman, of whom he often spoke in his latter days. Being much in the exercise of secret prayer, she frequently resorted to the barn for this employment. There John, while yet a little boy, would follow her, and sit in a corner listening while she was pleading at the Throne of Grace. Truly he was the son of a praying mother, who, like Jacob, wrestled with the angel of the covenant

and prevailed, saying “I will not let thee go except thou bless me.” The Divine blessing she obtained both for herself and her family.

John was the second youngest of a family of eight children, a full account of whom cannot be given in this short sketch. Brief mention, however, may be made of two besides John, who became very pious men—Roderick and Alexander. The former was a catechist in Coigach, in the parish of Lochbroom, and was highly esteemed for his gifts and graces, while the brother lived in Assynt, and although not perhaps so gifted as his brother Roderick, was not behind in his profound experience of law and gospel, nor in his godly walk and conversation, wherein few would equal him. About the age of 15 years John took a very severe illness, and when everyone thought it would prove fatal, his mother, who had been pleading for him in private, came in and said that he would soon recover, quoting that passage of Scripture—”Is there no balm in Gilead; is there no physician there?” When he grew to manhood he went to sea, and during that time had various narrow escapes. On one occasion, during a great storm in the Bay of Wick, when several fishing crews were lost, John, at great risk of his own life, was the means of saving from death one of the crew of an Assynt boat. Different attempts were made to save the man by a small boat, but all these failed, until John with signal skill and bravery rushed into the water and succeeded in dragging him safely to the shore. These incidents show the providential care and preserving hand of God.

John was about forty-six years of age when he came under concern about his soul. His mother was anxiously looking forward to his conversion, and longing to see a change in his life. One day shortly before his death, while talking about his mother, he said, “My mother was longing for my coming home.” One of those present remarked, “Were you far away from home?” thinking he was speaking in a literal sense. “O yes,” he replied, “I was from home, and that far, far from home, but not the home you mean. Like the prodigal son I was far away from the Father’s house.” Being asked if anyone was the means of bringing him back to the fold, he said, “O yes; the beloved and eminent Alexander Kerr, Achmeloich.” Through him he first heard the truth in the power and demonstration of the Spirit. To give an account of the excellent Sandy Kerr would fill a volume. He was well known in Caithness and the North, but the most of those who intimately knew him have now passed away. We often heard John Macrae relate the following brief account of Sandy’s spiritual experience given by himself. “I was,” he said, “seven years under conviction, and the day I was set free I was for some time prostrate. The new birth goes through every joint in the body as well as the soul. Then I was nine years standing in the righteousness of Christ in joy and comfort. Yet after all that, I was tempted.

by the tempter to such an extent that I was almost brought to despair.

‘In my prosperity I said
That nothing shall me move.
O Lord, thou hast my mountain made
To stand strong by thy love.

‘But when that thou, O gracious God,
Didst hide thy face from me,
Then quickly was my prosp’rous state
Turn’d into misery.’ (Ps. xxx. 7.)

John’s convictions were also deep and protracted. During this experience he spent most of his time in the hills night and day, and scarcely would be prevailed upon to take food to sustain his body, so that he wasted away almost to a skeleton. Although it was quite evident when the time came that he was set free, and had felt the power and efficacy of the blood of Christ that cleanseth from all sin, yet during the greater part of his life he was kept very low and empty in the experience of his soul. He was one of those of whom it could be said in truth, “Blessed are the poor in spirit.” He had a profound knowledge of the exceeding sinfulness of his own heart, and would often speak of the enmity of the carnal mind, which is enmity against God. Being greatly harassed by the wiles of the devil he could from experience say with the apostle, “For we wrestle not against flesh and blood but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.” (Eph. vi. 12.)

Being much interested in the public cause of Christ, he read extensively the press, especially in his latter days of leisure, and in this way was able to judge for himself how matters were going on both in Church and State. He viewed with alarm the flood of error and corruption that he saw coming in upon the land. He regarded with disapproval and dread from the very first the movement in the former Free Church for union with the Voluntaries, as also the Disestablishment movement. He keenly read the reports of the General Assemblies, and was much grieved to see the once noble Free Church of 1843 fast drifting from her moorings. In 1893 he rejoiced to see a testimony raised on behalf of the truth and cause of Christ in the land, and cordially embraced the constitution of the Free Presbyterian Church. He read the Word of God with much reverence, and often trembled to think of the judgments that must some day be poured out on this backsliding nation. He was a strict observer of the Sabbath, and mourned over the almost universal desecration of the Lord’s Day.

About three years before his departure, he was for above a whole year harassed by the Tempter, so much so that while walking on the road he heard as it were a voice behind him saying, “See, there is a man that will be lost throughout the endless ages of eternity.” No one but those who have felt in their own consciences

something of the awfulness of being eternally lost can understand and sympathise with one in such a condition.

His last two years, however, on earth were much brighter, and he had very happy moments on his death-bed. Having passed through much trouble in his last illness, he often said when asked how he was, “Fairly well; there is no trouble or pain in this world in comparison with that in eternity, where the worm dieth not and the fire is not quenched.”

Shortly before he was taken away he said, “My first rest will be eternal rest and eternal glory.” The last words he was heard to utter were, “Lord, take me to Thyself, and put out the murderer.” He departed this life on Monday morning, the 8th of December, 1902. “Blessed are the dead that die in the Lord.”

D. G.