LIFE OF DR. SAMUEL BENION, BY REV. MATTHEW HENRY.
In 1698 he was solemnly set apart to the work of the ministry by the laying on of the hands of Presbyterians at Broad Oak in the presence of the people, and the Confession of Faith which he made at that time is so remarkably concise that I think it worth inserting at large, and the rather because we have so little of his remaining in our hands. It is this:—
“Being obliged to confess my faith, I humbly crave leave to do it in that method which had been of singular use to me in confirming of it. First, then, I cannot but be persuaded that in this earthly tabernacle, my human body, I mean, dwells an immortal soul, conscious to itself that it had a beginning, and must needs proceed from a Father of Spirits. I do, therefore, in the next place, firmly believe that there is a God—that is, an Almighty, All-wise, All-good Being, all whose works must needs originally be both like Him, according to the capacity of their nature, and worthy of Him. But sad experience hath effectually taught me that I am naturally an unholy, impure, perverse creature, an ignorant, bestial, selfish being. I cannot but conclude, therefore, that I am degenerated and no such thing as I was when I came out of my Maker’s hands. I am satisfied that I cannot restore myself, that no creature can restore me, and that the
work of restitution being such as could not be effected but by infinite power, it must needs be such as could not be carved but by infinite wisdom, and that I should never have understood the methods of it if God Himself had not revealed them to me. The necessity, therefore, of divine revelation in order to eternal life I am thoroughly persuaded of. And finding a volume in this world, termed by us the Holy Bible, that has in it all the marks of heavenly inspiration that the most inquisitive mind can reasonably imagine or desire, I believe it is the Word of God, and with all my soul embrace it as the revelation I need in order to my everlasting happiness.
According to it therefore, finding that the world by its wisdom knew not God, I form my conception of the first cause of all things, and I embrace heartily the doctrine asserting a Trinity of Persons in the Unity of the Godhead. I believe that infinite wisdom foreordained in eternity whatsoever shall come to pass in time, and that this whole world, according to the particular appointment of its creation, was made exactly in that admirable manner which the sacred history relates to us. The account which the Scripture sets before us of the Fall, wherein it lets us know our first parents, the once perfect representatives of all their posterity, lost their innocence and felicity together, doth entirely satisfy me how sin and misery made their entry into this, ever since, unhappy world, and I believe I fell in them and with them. I believe the report of a Mediator engaging in our cause, appeasing divine justice, reconciling men to God. And hereof I think I have even a demonstration in the present constitution of this world and state of men here differing so vastly from that of the fallen Angels. I believe that this Mediator is the Lord Jesus Christ, Immanuel, who was made perfect by His sufferings that He might bring all those whom purely free grace had chosen to be the sons of God, to eternal glory. For these, I believe, in the highest exaltation, the just reward of his voluntary abasement, He lives to make continual intercession, sending down upon each of them the Spirit, in the most proper seasons and measures, which by the means of grace works faith, hope, and love in them. . . . These means of grace I apprehend to be chiefly the Word and prayer and the Sacraments of Baptism and the Lord’s Supper, for the more effectual application of which I believe the great King of the Church hath established in it a settled ministry, which He will own and grace to the end of the world.
At the end of the world I expect a day of universal judgment in order to which I certainly look for a resurrection from the dead, and in which I firmly believe an irreversible doom will be pronounced on every man, determining both his soul and his body to the state of felicity or misery the Former had assigned it by a particular judgment immediately consequent upon his death. These things past, I believe the wicked shall be punished with
everlasting destruction from the presence of the Lord and the glory of His power, and that they that be wise shall shine as the firmament and they that turn many to righteousness as the stars for ever and ever.”
This was the confession of his faith. His ordination vows, in answer to the questions solemnly put to him, were likewise very serious and devout and affecting to the hearers, but too long to be inserted here. However, in the course of his ministry it was evident he remembered them and transcribed them into his conversation.
A Searmon.
LEIS AN URR. ARCH. COOK, A BHA ‘N DEIMHIDH.
Inverness, 7th July, 1862.
“Oir is fearr la a’ do chuitibh ‘na mile; b’fhearr leam bhi ri dorsaireachd ann an tigh mo Dhe na bhi a’ m’ chomhnuidh ann am pailliunaibh aingidheachd.”—Salm, lxxxiv. 10.
BHA an Salmadair ‘na righ mor, ‘se ‘bu mho ‘bha ‘na la; agus bha e ‘na fhear-cogaidh mor. Ach ‘s e ‘tha e ag radh ann an so gu’m b’ fhearr “la a’ d’ chuitibh na mile,” gu’m b’ fhearr leis bhi ‘dorsaireachd an tigh a Dhe na bhi chomhnuidh ann am pailliunaibh nan aingidh. Tha e ‘na aobhar-eagail nach ‘eil iad ach tearc ann an so an diugh aig am bheil an fhianuis sin ‘nan coguis. Nan creideadh tu a thaobh a bhuilc mhoir gu bheil iad a reir am bilean gheibhteadh gle lionmhor iad air an talamh. Ach an la a dh’fhosglas Dia diomhaireachd chridheachan chithear gu bheil iad gle thearc a tha so a’ riaghladh ‘nan anam, air chor ‘s gu’n tachair do mhoran a reir nam briathar sin, “Mar shal tilgidh tu uait uile dhroch dhaoine na talmhainn.” Anam, mur glan Spiorad nan gras do chridhe-sa agus mo chridhe-sa, cha-n fhaic thusa no mise gloir. ‘Nuair a labhair an Salmadair na briathran so tha e cosmhuil gu’n robh e dealaichte o mheadhonan nan gras air chor ‘s gu’n robh direach farmad air ris na h-eoin a bha a’ cuairteachadh tigh agus altair an Tighearna. Ach tha e cosmhuil gu’n robh e ag amharc os ceann nithe aimsireil; uime sin tha na briathran againn, “Is beannuichte an duine sin aig am bheil a neart annadsa agus iadsan aig am bheil do shlighean ‘nan cridhe. Tha meadhonan nan gras air an talamh priseil. ‘Sann annta a bha an Tighearn a’ coinneachadh ri cuspairean a ghaoil anns an t-saoghal agus a’ glanadh an cridhe agus ‘gan ulluchadh airson oighreachd nan naomh anns an t-solus. O ‘n aithne a bha aig an t-Salmadair air sin bha e a’ deanamh roghainn de’n ionad a b’ isle ann an tigh Dhe roimh ‘n ionad a b’ airde am pailliunaibh nan aingidh.
I. An an labhairt o na briathraibh so tha sinn gu bhi ‘fosgladh beagan de na nithibh a tha ann am pailliunaibh nan aingidh nach ‘eil taitneach do’n anam ghrasmhor.
II. Nithean a tha ann an tigh a Dhe a tha taitneach do’n anam ghras-mhor.
I. An t-aingidh, ‘s e sin direach anam gun ghras; agus gu cinnteach ‘s e sin direach an t-ainm a thug an Spiorad Naomh do Shatan fein; agus tha sin a’ foillseachadh gu bheil an aon inntinn a’ riaghladh anns an anam gun ghras a tha anns an droch spiorad. “Tha sibhse o bhur n-athair an diabhul agus is iad ‘anamianna a’s toil leibh a dheanamh.” Tha cuid aig am bheil ainn an athar sgriobhta air clar an eudain; feudaidh a’ chlann bheag an radh gu bheil iad gun ghras. Ach ann an so feudaidh an t-aingidh polish a bhi air; tha cuid modhail, ach fhad ‘sa tha iad gun ghras tha iad ‘nan cloinn feirge fa chomhair Dhe. Nis nam faiceamaid mar sin iad am biodh mor-thlachd againn ‘nan comunn? B’ fhearr leam bhi ri dorsaireachd an tigh mo Dhe na bhi ‘m chomhnuidh ann am pailliunaibh aingidheachd.
Tha an t-anam gun ghras aingidh fa chomhair Dhe, ciod air bith polish a dh’ fheudas a bhi air tha e lan de aineolas spioradail air Dia. Cha-n aithne dha ni’s mo na tha e a’ leughadh no a’ cluinntinn mu ‘thimchioll agus mar sin tha e a dh’ easbhuidh an eagail naoimh agus an urraim dhiadhaidh ann an tighinn dluth do Dhia. Bu mhaith do mhoran nam biodh annta iriosal de urram a’ tighinn dluth do Dhia’s a tha annta a’ tighinn an lathair dhaoine. Tha iad a reir nan sgriobtur ‘nan coimhich do bheatha Dhe thaobh an aineolais a ta annta. Feudaidh aon a fhradharc a chail, gidheadh bi fios aige ciod a chaill e. Ach cha-n ann ‘tha an t-anam. Thainig e gus an t-saoghal dall, cha-n aithne dha solus. Tha e lan aineolais spioradail air Dia. ‘Sann anns na lasraichean siorruidh a gheibh cuid aithne air gu bheil Dia ann agus gu bheil E naomh. Nis nach uamhasach an staid sin? Ach tha na h-aindiadhaich toilichte anns a’ staid sin, tha iad reidh ris an aineolas sin air Dia. ‘S iongantach sin aon ‘fhaicinn a’ gul airson easbhuidh comais, agus aineolas air Dia ‘na eallach trom air. Ach tha na h-aingidh toilichte anns an aineolas, ‘s e cainnt an anam, sith, sith, ‘nuair a ta sgrios obann a’ tighinn orra. Feudaidh creutair bhi ‘labhairt mu nithibh na siorruidheachd gidheadh nach robh e riamh air a lot le ‘aineolas air Dia. Tha iomadh a’ dol a dh’ionnsuidh na h-uaighe anns a’ staid sin.
Ann an pailliunaibh nan aingidh tha fuath diomhair do’n t-solus. Tha naimhdeas diomhair anns an anam do’n t-solus. Tha e a’ toirt fuatha do’n t-solus agus cha-n ‘eil e teachd chum an t-soluis air eagal gu’m biodh oibre air an cronachadh. Faic tobar an t-soluis, ‘nuair a thainig E dh’ionnsuidh an t-saoghal cha robh fois aig an t-saoghal gus an robh an lamhan dearg ‘na fhuil. Cha-n ‘eil fuath aig na h-aingidh do cheol ‘s do dhannsa. Cha-n ‘eil eagal orra bhi a’ mionnan agus ri briseadh Sabaid. Ach tha fuath aca do’n t-solus. Nach robh moran anns an robh de sholus nam flaithenas agus cha robh fois aig an t-saoghal gus an do dhoirt iad am fuil? ‘N e gu’n robh iad a’ deanamh olc? Ni h-eadh, ach gu’n d’ fhuathaich an saoghal an solus a bha annta.
Tha thu fein ann an sin, cha-n ‘eil uair is mi-shona a tha thu na ‘n uair a tha thu ‘g an cluinninn a’ labhairt mu staid an anama agus mu’n t-siorruidheadchd. Cha robh thu riamh sgith de chomunn diomhain an t-saoghail, ach gu’n tigeadh smuaintean air siorruidheadchd a stigh, mhilleadh sin do chomhfurtachd agus chuireadh e as ordugh thu. O! an teaghlach anns nach ‘eil ni ach an saoghal, cha-n iongantach ged is e teaghlach rapach a tha ‘n sin. B’ fhearr leam bhi dorsaireachd ann an tigh Dhe na bhi ‘m’ chomhnuidh ann am pailliunaibh aingidheadchd.
Feudaidh an creutair mor-eolas a ghabhail a stigh. Tha an inn-tinn comasach air fas ann an eolas, ach cha-n ‘eil ann an naomhachd, ged nach biodh againn ach na briathran sin, “Nam bu chomasach e mhealladh iad na daoine taghta.” ‘S e la a’ bhreitheanais a dh’ fhoillsicheas cia fhad ‘s a dh’ fheudas creutair dol gidheadh tighinn gearr. “Cha-n ‘eil thu fada o’n rioghachd.” Ach cha-n ‘eil sinn a’ leughadh gu’n d’ thainig e leud roime ni b’ fhaigse. Tha an solus so a’ deanamh an doille spioradail air Dia ni’s ro uamhasaich. “Nam biodh sibh dall cha bhiodh peacadh agaibh; ach a nis a ta sibh ag radh, is leir dhunnn uime sin tha bhur peacadh a’ fantuinn.” Tha an dall so comasach air aoradh teaghlach a chumail agus e cho aineolach air Dia ri bonn a choise. Tha mi tric a’ toirt an aire mar a tha cuid a’ toiseachadh aoradh teaghlach agus gun fhios aca fo’n ghrein ciod a’ chuir ‘nan ceann e. Thog iad seann fhoirm, is gu la am bais cha-n ‘eil aca ach an t-seann fhoirm. Is beannaichte an t-anam d’ an aithne ciod e a thug air bhi ‘cumail aoradh teaghlach, ‘se sin gu bheil anam aige agus gu bheil e neo-bhasmhor agus cunntail. Ach anns a h-uile mi de ‘n t-seann chumnant tha nadur muchaidh. Feumaidh tu fein ann an sin aideachadh an aite d’ iarrtus an deigh Dhia bhi ni’s mo ‘nuair a tha thu deis de’n aoradh gur ann a tha d’ iarrtus ni’s lugha. Sin cuid de na nithibh a tha ann am pailliunaibh nan aingidh. B’ fhearr leam bhi ri dorsaireachd ann an tigh mo Dhe na bhi ‘m’ chomhnuidh annta. Tha nithean salach ann am beatha nan aingidh a tha ‘muchadh a h-uile maith. Nis am bu chomasach anam grasmhor bhi toilichte ‘nan comunn?
Ann am palliunaibh nan aingidh tha feolmhorachd inntinn. ‘Nis c’aithe am bheil an t-anam grasmhor a bhiodh rairachte far nach bi ni ach an saoghal a’ riaghladh? ‘Nuair a chruthaicheadh an duine bha a thugse lan soluis leis an robh e comasach air a bhi a’ beachdsmuaineachadh air Dia agus ‘ga ghradhachadh a reir ‘eolias. Nis tha na h-aon bhuaodhan anns an duine ach tha iad truaillte. ‘Nuair a chaill e an iomhaigh agus aithne air Dia shuidhich e ‘aigne air a’ chreutair agus ged a bhiodh gloir na siorruidheadchd air a fosgladh dha cha ghradhaicheadh e sin gus an dean an Spiorad Naomh cruthachadh nuadh anns an anam. Nach eagalach sin, creutair bhi beo da fhichead bliadhna gun smuain-eachadh air Dia no siorruidheadchd? ‘Sann mar sin a tha an Spiorad Naomh a’ samhlaichadh a’ chreutair ris na bruidean aig nach ‘eil ach iarrtuis thalmhaidh. Nis ‘nuair a tha Spiorad
Naomh nan gras a’ fosgladh sin agus a’ glanadh cail an anama, c’aité am bheil an t-anam grasmhor leis nach b’fhearr bhi ‘dorsaireachd an tigh Dhe na bhi ‘na chomhnuidh far nach bi ni ach an saoghal.
Tha iomadh miann salach ann am paillunaibh nan aingidh ‘Nuair a bheir an Tighearn gu soilleireachd nithe folaichte an dorchadais ‘s iomadh iad leis am b’fhearr bhi air an adhlacadh ann an doimhneachd na h-ifrinn na sin. Nis co air bith da ‘m bheil Spiorad nan gras a’cur soluis air ciod a tha ‘na bhrollach, an iongantach ged a b’fhearr leis bhi dorsaireachd ann an tigh a Dhe na an sin? Cha-n ‘eil ach Dia a lìonas an t-anam. ‘Nuair a chaill an duine eolas air Dia tha e ag iarraidh riarachaidh ann an nithibh eile, cuid ann am misg, cuid ann an geocaireachd, cuid le spiorad sannt, is e iodhol-aoradh. (Sanntaichidh iad fearann an nàbaidh agus ged a chitheadh iad gul nan creutairean a tha iad a’ cur a mach as an aitean comhnuidh cha bhean e riu ni’s mo na leaghas an t-uigse clachan). Cuid eile ann an reic agus ceannach, ni iad breug gun ni ‘nan suil ach gu’m biodh iad neo-eisimealach air Dia agus daoine. B’fhearr leam bhi ri dorsaireachd ann an tigh mo Dhe na bhi a’m’ chomhnuidh ann am paillunaibh nan aingidh. Bi thusa ann am paillunaibh nan aingidh air an t-Sàbaid agus feuch an luinn thu gu bheil anam no peacadh no siorrudheachd ann. Cha chluinn ni ach an saoghal agus bidh iad tric a’reubadh a cheile mu’n t-saoghal—sin cuid de na nithibh a tha ann am paillunaibh nan aingidh. B’fhearr leam bhi ri dorsaireachd ann an tigh mo Dhe na bhi a’m’ chomhnuidh an sin. Tha nithe eile ann am paillunaibh nan aingidh, ach tha eagal orm dol a stigh annta. Tha spiorad uamharra saoghalta annta.
Fhuair iad sin o namhaid an anam. ‘Nuair a chaidh Satan a thilgeadh a mach a flaithneas bha e lan de bhith-naimhdeas an aghaidh Dhe agus ‘s ann an goid an duine o Dhia a rainig an naimhdeas sin air Dia. Lion e an t-anam le’ naimhdeas. Mo chairdean, mur biodh gleidheadh diomhair Dhe bhiodh lamhan muinntir dearg ann am fuil a cheile. Tha iomadh aindiadhach ann agus cha dan leis an anam ghrasmhor a chronachadh air eagal dioghaltais. Faic Cain mar a dh’ fheuch e gu’n robh beatha dhiadhaidh Abeil ‘ga phianadh, agus am bith sin fada ‘na bhrollach gus mu dheireadh an do cheadaicheadh cothrom dha criochnachadh ann am mortadh. Cronaich thusa aindiadhach agus ma tha do chronachadh o na flaithneas ‘s iongantach mur feith e airson dioghaltais. Nach cuala tu e ag radh, cha mhaith mi gu brath dha e’? Agus ma choinnicheas freasdal cruaidh riut tha e iongantach mur toir sin aoibhneas dha. O! b’fhearr leam bhi ri dorsaireachd ann an tigh mo Dhe na bhi a’m’ chomhnuidh ann am paillunaibh nan aingidh. Anam bhochd, an deach’ thu ri amh a stigh do phailliuon nan aingidh nach d’ fhairich thu an spiorad aca a’ tighinn ort? ‘Nuair a chaidh na daoine glice stigh do luchairt Heroid dh’fhàg an reul iad. Siubhal thusa do phaillunaibh nan aingidh, ged a bhiodh toradh na naomhachd air do spiorad a’dol a
stigh feuch am bi sin agad a’ tighinn a mach. ‘Se a gheibh thu an spiorad saoghalta agus gheibh thu cridhe cruaidh nach bi cho furasda a chaitheamh a mach, is math dh’fheudta gur e an cainnt dhiomhain a’cheud ni a choinnicheas thu aig an urnuigh. “Uime sin thigibh a mach as am meadhon agus dealaichibh riu, tha an Tighearn ag radh;” “chum nach bi comhpairt agaibh d’a peacaibh agus nach fhaigh sibh d’a plaighibh”—plaigh gaol an t-saoghal, plaigh na sannt, plaigh cruas cridhe. Thigibh a mach as am meadhon, “Cha-n urrainn sibh seirbhis a dheanamh do Dhia agus do Mhamon.” Agus thusa, d’an comunn iad tilg dhiot cleoc an aideachaidh. Ruisdidh am bas thu. Mo chairdean, tha e cunnartach eadhan do’n chloinn bhi ‘nan comunn, “Mheasg iad leis na fineachan is dh’fhoghlum iad an doigh.” Anam bhochd, b’fheart leis an Tighearn thu bhi aige ann an cuil a’ gal air bruachan na h-ain-earbsa na bhi ‘nam measg. Cha-n iongantach ged a tha an Tighea:n tosdach riutsa d’an comunn na h-aingidh air an t-Sabaid is air an t-seachduin. Ach tha so ‘gar treorachadh dh’ ionnsuidh an dara cinn, ‘se sin, cuid de nithibh a tha milis do’n anam agus ag aobhrachadh gu’m b’fheart leis bhi ‘dorsair-eachd ann an tigh a Dhe na bhi chomhnuidh ann am pailliunaibh nan aingidh.
(Ri leantuin.)
Emilia Geddie.
A CHILD OF THE COVENANT.
(Continued from Page 227.)
Upon a day when she had retired for secret prayer, a minister, having put off his shoes that he might the more quietly and unobservedly hear what she said, went as near to the door of the room as he possibly could. He, having returned, did most seriously declare that he thought every word she spoke came from the very bottom of her heart. Among other suits she put up she particularly insisted for two ministeis, Messrs. R. G. and A. P.,1 who were then prisoners in the Bass. The one was a young man, and the other old. The expressions she used were, “There are many, O Lord, who use means to get the young minister’s liberty, but we hear of no means used for the old; therefore, O Lord, do it Thyself, and I will declare Thou didst it Thyself, and bless Thy name for it.” Some while after this the old minister, Mr. A. P., was wonderfully delivered from that prison.
In the ninth year of her age, when she was one day going to school, three or four boys, older and bigger than she, met her in
1 R. G. is Mr. Robert Gillespie. He was before the Council, and owned that he had kept one conventicle in the town of Falkland in 1673. Refusing to inform who were present at that conventicle, he was sent prisoner to the Bass. The other, A. P., is the well-known Alexander Peden, sent to the Bass that same year. It was Peden who said, “Pray much; it is praying folks that will get through the storm.”
the way; and, having furnished themselves with small rods in their hands, they threatened to beat her, and said they would slay her if she would not swear to be no more a whig, and promise to go afterwards to church. She answered, “Though ye should slay me, I will not swear at all.” Hereupon they lashed her with their rods and threatened her further. She essayed to make an escape, but could not because they were swifter and stronger than she. This put her sore to it, because she was without the reach of help by crying, the place being remote from houses and company. But having considered awhile what to do, she remembered that she had some farthings by her, whereupon she took them all out and scattered them amongst the boys, who did presently run together and contended about them. This fair occasion and advantage she took, and, running with all her might, she escaped that danger. Nevertheless, the fear and stripes were very hurtful to her; for, after that encounter, she contracted a sickness which procured her vomiting a great deal of blackish humour that would have been fatal to her as many thought had it not been evacuated. Next day it was told her that the parents of these boys had corrected them severely for their heinous crimes, which when she heard it brought this meek answer from her—namely, “That she freely forgave them, seeing they knew no better.”