Brief Notes of a Lecture

Delivered at Auchterneed on 25th August, 1880,

BY THE LATE MR. GILMOUR, MISSIONARY, STRATHPEFFER.

(With some Prefatory Allusions to Deceased Worthies by a Friend.)

THE following notes of a lecture by the late worthy Mr. Gilmour, missionary, Strathpeffer, are supplied by a friend, who, along with others, was at Strathpeffer on the above date. The late esteemed Mr. John Rose, teacher, and Mrs. Rose, were among those friends, and it was through Mr. Rose’s influence that Mr. Gilmour held the meeting at which this lecture was delivered. On this particular occasion, friends were anxious to hear Mr. Gilmour, as they had seldom opportunities to do so at the meeting house; Mr. Gilmour, with characteristic humility, giving the first place to many of the strangers attending there. Some of these strangers were indeed worthy of the highest respect and attention, such as the richly-anointed and highly-gifted Donald Cattanach, and the famous James Mathieson, who was catechist at Garve, and who reflected so much of the image of “the man of sorrows,” that it was observed of him, that no unsanctified conscience could hold up its head before him; and the late Donald Duff, whose praise is so well known in the church, that it is superfluous to say more about him. There was also Angus M’Donald, Urray, who had so much majesty and humility in his face that his presence would grace a whole congregation. He was an exceptionally sweet singer, so much so, that after a laborious day’s work, the late Dr. Kennedy used to take him to the manse, so that they both might regale their spirits in extending the service of song, in which they will be eternally employed. And again, there was the sweet and tender Simon Campbell, from the parish of Kilmorack, who was so painfully modest, that it was hard for any of the brethren to get

him to engage in any public exercise, unless “the dew” was copiously coming down upon him; but when such was the case, his exercises, whether in prayer or otherwise publicly engaged, were refreshing and like life from the dead to the mourners in Zion. Still another was the sterling, steadfast, and faithful Thomas Fraser of Beauly, of whom it used to be said by the most discerning of the brethren and sisters that his sword was a right Jerusalem blade, and he invariably warned his hearers not to say a confederacy, etc., to everything the Free Church would say a confederacy to. The last of these worthies, but not the least, I shall mention here is Roderick M’Lean, teacher, Tolly, Brahan, who, in meekness and sweet unction, in many ways resembled Mr. Rose, but a more fluent public speaker, a fact of which he was utterly unconscious himself.

These good men and several others, who, in those years used to frequent Strathpeffer, are all now at their eternal home, but their names are still fragrant to those that are left behind who had the privilege of knowing them. All these eminently pious men were faithful contenders for the faith which was “once delivered unto the saints.” Undoubtedly, if they had lived until 1893, they would have joined with their much-honoured friend, Mr. Rose, and rejoiced for the testimony raised for the truth by the Free Presbyterians. “The memory of the just is blessed” (Prov. x. 7.) All were highly delighted when Mr. Rose (who was a real Nathaniel) prevailed on Mr. Gilmour to hold a meeting at Auchterneed, near the Railway Station, on the date mentioned. The meeting was held in a barn, the place being crowded.

SUBJECT OF LECTURE:

“Grow in grace and in the knowledge of our Lord and Saviour, Jesus Christ” (2 PETER iii. 18).

Will any grow but those that have grace? Yes; nature has a growth in many ways. It has especially a growth in three ways—a growth in understanding; a growth in the tongue, which enables one to speak more fluently; and a growth in boldness and presumption. What is grace? Grace in God is an unfathomable ocean of favour and mercy; in the creature it is a principle, planted in the heart in regeneration, and kept alive and nourished by God breathing upon it. Grace makes its possessor able to perform duties in a way he never was able to do before. What are his first feelings? A bringing down of self-sufficiency, and on the contrary a painful view of inward depravity, and a conscious feeling of utter helplessness in respect of any thing he can do himself. Thus his roots grow downwards in humility and dependency on the sovereign grace of God. Through those various feelings, the soul is also growing upwards like the lily. Grace grows, and the old man is crucified. God brings on the work, and a person is apt to ask, “What has the creature to do then?” To crucify the flesh and its lusts, like an old helpless

bed-ridden man. What will be the most likely thing to bring his early dissolution? The want of the nourishment he desires, and medicine to weaken him. The medicine is God breathing on the heavenly principle, and making it grow. There are three things the man who has grace will have at this time—joy in what he hears, joy in what he reads, and joy in what he feels. Oh, he thinks, if he lives for twenty or thirty years in the Christian pilgrimage, “What ecstasies of joy and pleasures in God’s service I shall have!” But he little knows what is soon to follow. God takes this from him, from having his roots in these comforts, and where then must he go to? He goes like the Psalmist to the everlasting covenant ordered in all things, and sure. He finds sin in all his members; before, he heard of this, but now he feels it, till he abhors himself before a holy God. The world draws him down to itself, and what is his language? “My belly cleaves to the dust; quicken thou me according to thy word.” There is heavenly drawing in opposition to this, which keeps him from lying down quite dead on the earth, as others. And what is his cry under this drawing? Panting after deliverance from sin to holiness, the cry often ascends, “Oh, how I am giving my heart, mind, and peace to such trifles, lighter than vanity, and neglecting the great concern of my immortal soul!” There is bondage felt in every duty, in every prayer, in every thing. But as all this brings growth in grace inwardly, there must be a corresponding growth outwardly. And what is one mark of this growth? A sincere honesty in one’s dealings with one’s fellow creatures. Should it only be the eggs we sell (addressing the farmers and crofters’ wives), let it be done in such a way as that our face would not blush, should it be published in all the newspapers in the kingdom, and let us part with the loss, if any, on our side. This is only the way when we are freed from bondage in the transaction. Let us deal with sinners in so just and upright a manner that their natural conscience will constrain them to shed tears seeing our uprightness. We should examine ourselves in this. Saul’s conscience made him weep when David saved his life.

The King’s Declaration.—”At the annual meeting of the Roman Catholic Union of Great Britain, the Duke of Norfolk in the chair, it was unanimously decided that it is desirable that the subject of the King’s Declaration against Popery should be brought every year before either the House of Lords or the House of Commons. Lord Herries recommended that the Government should be approached by influential personages, who should ‘force them to bring in a Bill’ on the subject which shall be satisfactory to Roman Catholics. I mention this to show that it will not be wise for Protestants to go to sleep over this important question, while Romanists are awake and active.”—The English Church-man.

Notes of Catechisings.

BY THE LATE REV. ARCHIBALD COOK, DAVIOT.

(TAKEN DOWN BY A HEARER.)

(Concluded from page 196.)

WEDNESDAY, 6TH JANUARY, 1850.—Question 92. What is a Sacrament? A. A Sacrament is an holy ordinance instituted by Christ, wherein, by sensible signs, Christ and the benefits of the new covenant are represented, sealed, and applied to believers.

An old woman examined.—Q. What is baptism? A. I am not hearing. Mr. C. Oh, you would hear earthly conversation very well. . . . Oh, be seeking to remember your baptismal vows, lest they will rise against you in eternity. And when a vain thought comes in, you ought to say, “I am not my own; I am made over to the Lord.” It is wonderful when the soul comes to this of it in regard to sin, crying nothing but “Murder, murder, murder!” as David used to do. You that are a nasty slave at the feet of the devil, oh, are you not a foul creature in your thoughts, words, actions, and company?

A man examined.—Q. Did not every creature bring in the spirit of self-righteousness into the world with him? A. Oh, yes. Q. Do you keep family worship? A. Oh, yes. Q. Which do you trust more in—it or Christ? A. Oh, I need not trust anything in family worship. Mr. C. But is it not difficult to work out the desire of merit out of the soul? A. Yes. Mr. C. Threatenings or conscience will not work it out. The Lord took three days to waste the spirit of the Pharisee out of Paul, and it often takes three years. It is mercy that will crown the soul’s salvation. Q. What is it that gave courage to the Pharisee in the parable? A. Because he felt that he was a sinner. Mr. C. Oh, no; it was because he was better than other people. The publican’s confidence was mercy, was it not? A. Yes. Mr. C. There was a servant lad once in search of work, and he engaged with a priest. And as the priest was late one morning in going out to his people, he sent out this lad to sprinkle the holy water on them till he himself would come. The lad was saying, as he went along sprinkling the water, “If you will not be the better of it, you will not be the worse of it.” But, my friends, this is not the way with the hearers of the gospel. To some it will prove the saviour of life unto life, and to others the saviour of death unto death.

My friends, there are some that it is at death that they get assurance of their being born again. The provisions that Christ will bring into the soul when He says, “I will sup with him and he with me,” are the benefits of His purchase, the pardon of sin, the spirit of adoption. The godliness of the world is only like an image of a sheep or cow; it will not feed you, or give any substantial nourishment. The world have only a shadow of God, heaven and hell, etc.

Another examined.—Q. Are you pleased that you were baptised and made over to the Lord? A. Yes, but I do not understand it. Mr. C. Be not defiling the temple of God, lest He destroy you. I think though I would speak to you of this to the day of your death, it will stand against you at the day of judgment.

(1) You that were baptised, seek that you may not be found on the left hand at the day of judgment. You would not sit in a company that your father’s character would be reproached in, and will you sit in a company where Christ, His cause, and people, are reproached?

(2) Be seeking grace and the new birth to your souls. Be praying. You see the Lord hears and feeds the ravens; and will He not hear those who have rational, immortal souls? Parents, be giving over your children to the Lord, lest the blood of their souls be found in your skirts. Oh, the blood of souls is no light matter!

SOME SCRAPS FROM A SERMON BY MR. COOK AT DAVIOT
IN NOVEMBER, 1849.

“Confessed that they were strangers and pilgrims on the earth.”—
HEB. xi. 13.

The world will hate you, and you will find that they will think that if they leave heaven with you, you ought to leave the earth with them, and thus you will find yourselves strangers. You will then believe you were created for eternity; you will pray and attend the means of grace as for eternity. It is not so much drinking, Sabbath-breaking, and such like that will bring sinners to hell, but their forgetfulness of God. And you that never felt your forgetfulness of heart a burden to you, the Spirit of God never planted a drop of grace in your soul. Nothing but the new nature will remember Him. Others, though engaged in the form of prayer, their thoughts are digging in the earth, or thinking of trash of one kind or another. Some of you will never think of death, judgment, or eternity, till the eternal flames be kindled about your ears and so disturb your peace. Poor creatures, how will you account for all your favours and privileges? Oh, you will say, “I do not trust to my own righteousness.” But do you think that the children of Christ are such dry, withered creatures as you? You are there that death is to you the end of your happiness. It would be a wonder to see a spiritually-minded, exercised Christian finding his joy in the sweet things of earth. You that are earthly and carnal during the week are like a beast, heavy and sleepy, on the Sabbath—concerned about back and belly. Oh, the poor creature would need to be plunged in the spirit of repentance on the Sabbath, when you would feel a new stream running from the bottom of your soul into eternity.

It is the Spirit of the Lord that will make you believe that you are “strangers and pilgrims.” You will see the fly come clean off the dunghill when the pig is rotting in it. This is the difference between the people of God and others in regard to the world. There are some persons that the cattle and sheep will be bleating

in their ears in hell. You will see a man of tender conscience coming from the market as sober and fresh that he could engage in religious exercises as well as if he had come from the means of grace, when the natural man will return wallowing in drunkenness. There is not a hair that you are binding to the world but you are loosing from God. When are you nearest the bottomless pit? Is it not when God is not in all your thoughts? Some are living in hidden sins, and some of God’s people could name the persons, and yet these sins may not be publicly known till the day of judgment.

A Letter from Rev. John B. Radasi.

THE following letter was received on the 20th August:—

C/o NATIVE COMMISSIONER, BEMBESI,
MATABELELAND,
SOUTH AFRICA, 26th July, 1907.

MY DEAR MR. SINCLAIR,

I am in receipt of your letter of the 7th of June, and was very glad to hear from you. I am glad to inform you that I am still getting the Magazine regularly every month, and read it with great interest, and I thank you very much for sending it to me.

I am sorry to say that Wali has not been keeping well at all, and has had to return to his home for good. When he was home last he came with another boy named Nkobi, and seemed better for a time, but he was soon laid up again. When he felt a little better I sent him to the doctor at Bulawayo. The doctor examined him and gave him two bottles of medicine—the one was for coughing, and the other bottle was for his stomach. He said he had a very weak stomach, and should be given nothing but milk food for a time. I fear he has consumption also, although the doctor did not say so. When he returned from Bulawayo he said he thought that he had better go home as he is often laid up, and so I consented. We were all very sorry to lose him. But Nkobi is still with us; also the Chief’s son, Ndabana, and the two little boys and little girl from Mashonaland. The boys’ names are Babane Yafele and Boyizi Yafele, and the little girl, Tandiwe Yafele. I have also a little Zulu boy named Memez, who is about seven years of age. I have now given away about ten Bibles and Testaments to those who can read them.

I was so very glad to see the other day in a native newspaper from the Cape Colony Shorter Catechisms in Kaffir advertised for sale. I never knew before that there were Shorter Catechisms printed in Kaffir. They will be very useful to me, indeed, for the children, and I intend getting some as soon as I am able. Amongst some of the men who have joined our Church, one is an elder and another is a deacon.

Kindly remember me to all the friends.—Yours sincerely,

JOHN B. RADASI.

P.S.—My wife’s name is Annie Hlazo; she belongs to the same people as I do, Fingoe. J. B. R.

Searmon.

LEIS AN URRAMACH MICHAEL BRUCE.

“Agus ma bheir do lamh aobhar oibheum dhuit, gearr dhiot i: is fearr dhuit dol do’n bheatha air leth laimh, na dà lamh a bhi agad, agus dol gu h-ifrinn, do’n teine nach m’char a choidhch.”—MARC ix. 43.

THA dà ni a dh’fheudas a bhi air a chuir ann an clàr-cuimhne le Criosduidhean ann ar là; agus b’ail leam gu’n cuireadh sibh uile ann an clàr-cuimhne iad.

‘Se a cheud aon, gu’m bheil mòran anns a chreidimh Chriosduidh, agus gu’m bheil iomadh diomhaireachd anns an diadhachd; agus tha mi a’ smuaineachadh nach bu chòir dhuibh gu bràth a bhi gun fheum agaibh air eòlas fhaotainn orra. Ach do bhrigh’s gu’m bheil iad na’n diomhaireachdan, tha sinn ‘gan cuir a thaobh gun iad a bhi air an cleachdadh leinne nì’s mò. Dh’innis sinn duibh anns a mhaduinn mu shea diomhaireachdan* tha aig a chreidimh Chriosduidh ann a uchd. Theid sinn a nis air ar n-aghaidh, agus bheir sinn a dha eile dhuibh. Ach tha mi ‘m beachd air son a mhoir chuid gu’m bheil sinn ‘nar coigrich dhoibh uile. ‘Se

1. A cheud diomhaireachd so, gu’m bu choir do’n a Chriosduidh, am feadh ‘sa tha e anns a t-saoghail so, a bhi beò air nithe nach ‘eil ri ‘m faicinn. O deir daoine an t-saoghail so, na’m b’urrainn sinne neamh fhaicinn le’r stùlean corporra, shaoileadh sinn ni-eiginn dheth. Ach do bhrigh ‘s nach urrainn sinn a thuisinn le’r stùlean corporra, tha sinn an dùil gur fearr eun ann ar lamh na dha air an iteag: tha sinn an dùil gu’m feum a mhaoin agus am bathar a tha againn ‘san t-saoghail so (air dha bhi nis’ ann ar lamh) a bhi na’s fearr na na neamha nach urrainn sinn aig an

* Do reir a chuid sgriobhaidhean, bha an t-searmon so agus an t-searmon sa mhaduinn air an searmonachadh an deigh cuis Phentland ‘sa bhliadhna 1666. Tha na diomhaireachdan so—1. Gu bheil an creid’mhach na namhaid d’a fein. 2. Gur e ceannaich is mo anns an t-saoghail. 3. Gu bheil e mar-aon aoibhneach agus brònach. 4. Tha e a’ cuir na’s mò do luach, agus gidheadh na’s lugha do luach. 5. Tha e do ghna a’ cuir ris, agus fathast a gearrardh dhefh. 6. Tha e do ghnath a’ saothrachadh, agus fathast ag earbsa na h-uile nithe ri Criosd. Anns an t-searmoin chendna roimh-nòinn, an deigh labhairt air gach aon de’ na diomhaireachdan so, tha e air teachd gu labhairt mu sheachd seòrsa iodholaibh làmh dheas a dh’fheumas a bhi air an gearrardh air falbh. 1. Iodhol na creideas. 2. Iodhol a ghraidh mhriaghallich do’n t-saoghail. 3. Iodhol fein-thearunteachd a ghraidh agus na fois. 4. Iodhol cumhant na’n oibre, no toilltineas a chreutair. 5. Iodhol na buannachd agus na toilltintn ainsreil. 6. Iodhol na baigh ri buaireadh. An deigh sin tha e ruith thairis air ochd miribh oibheum a th’air an tabhairt do’n Chriosduidh. 1. Connsachadh. 2. Feum an fhocail a bhi air a mhlleadh. 3. Fàilneachadh ann an dleasdanas. 4. Buairidhean a t-Satain. 5. A bhi air am bacadh ann an dleasdanasaibh. 6. Frionasach ri fritheillidhean Dhé. 7. ‘Bhi air a thabhairt ann am braighdeanas le lagh a bhuill. Tha e a’ croichnachadh an ochdamh leis na tri chlasaibh so: ‘se sin féin-ghràdh, litir an lagh o’n leth a mach, agus taitneas agus meas an t-sluaigh agus eisomplair.

àm so fhaicinn. Gidheadh tha creidimh tabhairt air a Chriosduidh bhi beò air nithe nach ‘eil ri ‘m faicinn; oir cha’n ‘eil sinn ag amharc air nithe a tha air am faicsinn, a tha aimsireil. Tha sin na shealladh iongantach, a bhi ‘sealltainn troimh na h-uile nithe a dh’ionnsuidh na neamha, agus mar sin sealladh fhaotainn air a ghloir a tha’n sin. Gheibh creidimh sealladh air flaithneas, agus amhaircidh se co fhad as ris a ghloir a tha ann an sin. Se’n

1. Diomhaireachd a tha air a thugisinn ann an uchd a chreidimh ‘se so e, ‘nuair a their mothachadh, tha e teachd, agus a their reuson, cha tig e, their an Criosduidh le creidimh, thig e agus cha dean e maile. Tha sin na diomhaireachd iongantach, a muinntir ionmhuinn. An aithne dhuibh a bheag sam bith dheth na so? Tha e soilleir, Hab. ii. 3, “Ged’ dhean i maile, feith rithe; oir gu deimhin thig i, cha bhi i air dheireadh.” Tha mothachadh agus reuson ag radh, tha e a’ deanamh maile; ach tha creidimh ag radh, thig e, agus cha dean e maile. Tha daoine an t-saoghail ag radh, cha d’thig an Tighearn a dh’ionnsuidh Alba tuille; ach cha’n ‘eilannt-san ach amadanaibh, oir ‘nuair a thig e, ‘se sealladh is eagalaich’ a chunnaic cuid aca riabh.

‘Se’n dara ni a tha sinn gu sgriobhadh ‘nar n-uchd ann ar latha, ciod sam bith àite anns am bheil diadhachd da rireadh, gu’m bheil aige do ghnath mòr obair chruaidh a’ dol maile ris. Oir neach a lamh a ghearradh dheth, tha so na h-obair chruaidh. Feudaidh diadhachd pobull Dha a chuir air dleasdanaibh leis na tri nithibh so a bhi ‘gam frithealadh: uime sin na smuainichibh a bhi beò gu diomhan, nam b’aill leibh a bhi beò gu diadhaidh. Gabhaibh rabhaidh agus thugaibh fainear—

(1) Bhi fágail tigean no fearann, bean agus clann, agus gach uile dhàimhean eile, feudaidh so a bhi an co-chuideachd na diadhachd. Feumaidh tu fhàgail an ni tha cosmhail ri do dheadh fhortan anns an t-saoghal, agus Criosd agus an crann-ceus a ghabhail air son na h-uile. Feumaidh sin a bhi na dleasdanas gle chruaidh agus dhoilbhe, a tha cuir muinntir gu dealachadh ris na h-uile nithe. Rinn deiscioblaibh Chriosd mar sin. Air eiridh do Pheadar suas, thubhairt e, “Thréig sinne na h-uile nithe, agus lean sinn thusa,” Mata. xix. 27. Bha aig Peadar maoin agus bathar, cairdean agus luchd-dáimh mar-an-ceudna, gun teagamh; ach thubhairt e, “Dh’fhag sinne na h-uile nithe, agus lean sinn thusa.” Agus an innis sibh dhomh, an d’fhàg neach sam bith agaibhse na h-ulle nithe, agus an do lean sibh Criosd? Tha e fior, nach robh e ach do bheag luach na bha aig na deiscioblaibh aig a cheann fa’ dheireadh: oir tha sinn a mhain a leubhadh mu chuid do bhàtaichibh, agus mu theire do liontaibh leis an robh iad a’ cosnadh an teachd-an-tir, agus bha iad so féin cosmhail ri bhi sean, oir bha iad ‘gan càradh ‘nuair a ghairm Criosd iad. Ciod sam bith mar bha sin, dh’fhàg iad na h-uile nithe agus lean iad esan.

(2) Feudaidh diadhachd, no buanachadh ann an dleasdanas, muinntir a chuir a dh’ionnsuidh mòr chall mothachail, le beag do bhuannachd mothachail na cho-chuideachd anns an àm a ta

lãthair. Nach ‘eil e na chall mothachail lãmh, no cos, a ghearradh dheth, no sùil a chuir a mach? Tha’n saoghal uile tha ‘gam fhaicinn a’ deanamh so, fiosrach air gu’m bheil mi mothachail air call, agus cha’n ‘eil agam gealladh air buannachd ‘san àm air a shon. Ach tha e ‘gam chuir a dh’ionnsuidh nèamh, agus ifrinn (gu labhaint mar sin), a dh’arraidh buannachd. Na h-uile buannachd a tha gu bhi agam leis a chluith, tha mi gu’n tabhaint fainear le beachdachadh mu neamh agus mu ifrinn. ‘Nis tha sin na dhleasdanas gle dhoilbh a tha ‘gam chuir gu call mothachail, am feadh ‘s nach ‘eil agam deanamh suas ‘san àm, ach gu’m feum mi slighe fhada shiubhal co fhada as ri flaithneas mus fhaigh mi deanamh suas na buannachd. Ach tha aig a chreidimh do ghna a bhuaidd urramach so; bheir e air ùin fhad a bhi air a mheas goirid: oir ciod an umhail, a dhuine, air son d’uile chall? Bheir teirc do bhliadhna’ ort a bhi mar nach faigheadh tu call idir. Ann an teirc do bhliadhna feumaidh tu bàs fhaotainn agus na h-uile nithe fhàgail, biodh e mar a thoilicheas e; agus tha e na ghnothach dhoilbh, ged’ nach ‘eil agad gabhail deth do mhaoin agus do bhathair, agus ge do chailleas tu iad uile ann an tearc do bhliadhna co-dhiubh, gidheadh cumaidh tu nis iad ‘nuair a tha Criosd ga’d’ ghairm gu’n tréigisinn; gidheadh cumaidh tus iad gu mallachd Dhia a thabhairt ort féin, agus leis nach bu roghnaichte an treigisinn aig an àm so air son Chriosd, an neach trid a cheannach a bheireadh thu a chum flaithneas agus glòir; agus leis nach àill Criosd a thabhairt gu bhi na fhear féich dhuit (gu labhaint mar sin), air son an ocar gus an d’theid thu do nèamh. Feudaidd beagan do bhliadhna thabhairt ort an call, co-dhiubh is àill no nach àill leat; agus feudaidd e bhi gu’n caill thu iad mu’m faigh thu bàs, agus sin air son aobhar nach ‘eil cho maith. Bha aig Iob na’s mò do mhiltibh gu uaill a dheanamh as ann an aon latha, na tha aig neach agaibh-se a chum uaill a dheanamh as ann am fichead; agus mu’n d’thainig ceithir uairean fichead mu’n cuairt, cha robh a bheag sam bith aige. Lomnochd, deir esan, thainig mi a broinn mo mhàthar; agus lomnochd pillidh mi an sin. Ciod an umhail, ged’ a thireadh e, gu’n rachainn air son tri bliadhna lomnochd anns an t-saoghal, ma ‘se is gu’n gairm mo mhaighstir gu sin mi? Thainig mi lomnochd a dh’ionnsuidh an t-saoghal, agus racham lomnochd a mach as. Cuiridh ùin bheag crioch air mo shaothar uile ann. ‘Nis, a mhuintir ionmuinn, bheir am bàs oirbh gu’n dealaich sibh ris ann an ùin ghoirid, biodh a chùis mar ‘s àill. Agus nach feud sibhse creideas a thabhairt do’r maighstir air son riadh a dhà no tri do bhliadhnaibh, no na h-uiread as a cheud; oir cha bhi dith ort; ma bhios e air son do mhaith, bithidh agad do dhinneir, ‘s do shuipir, agus iongantas air fhilleadh mu thiomchioll a chinn. O is gasda! Gheibh sinn ar biadh-maduinn, agus ar suipeir, agus iongantas air fhilleadh mu’n cinn. Fhuair sinn iad o chian fhada mar thoradh ar saothar; ach a nis tha sinn ‘gam faotainn mar iongantasibh. Fhuair mi mo lòn o chian fhada; ach a nis tha iongantas air

fhilleadh mu thimchioll a chinn. An dream a tha sgriobhte ann a Mata. ii. 15-21. Fhuair iadsan an dinneir le iongantas air fhilleadh timchioll a chinn. An

(3) Dleasdanas dhoilbh a dh’fhaodas diadhachd muinntir a chuir air; agus ‘se so e, feudaidh e sibh a chuir gu dleasdanais a dh’fhaodas a dhol eadar sibh agus na seilbhean a’s mò a tha agaibh anns an t-saoghal. Tha call do shuaimhneas is taghte an co-chuideachd na dleasdanas sin gus am bheil diadhachd ‘ga do chuir a chum a leantuin. Agus nach ‘eil sin na ni doilbh? ‘Smaith a b’urrainn an diabhal a radh, “Craicionn air son craicionn, eadhon gach ni a ta aig duine bheir e air son a bheatha,” Tob. ii. 4. Feudaidh diadhachd call beatha thabhairt leis: tha diadhachd air teachd gu bhi na h-obair gle chruaidh a nis an ar latha, ‘nuair a dh’fheumas muinntir am beatha chall air a son. Air an aobhar sin feumaidh sibh creidimh air a so a ghülan maile ribh, le call ar beatha gu’n tearuinn sibh e. ‘Nis innsidh diadhachd do dhuine an ni nach h-urrainn do nàdur innseadh dha; innsidh diadhachd do dhuine an ni nach innis luchd-uaill na dutchca gu bràth dha; tha focal an Tighearna ag innseadh dhomh, le call gu’m faigh mi buannachd. Uime sin, deir Pòl, Tha mi toileach a bhi air m’obradh. Ach,

(4) Feudaidh diadhachd muinntir a chuir air dleasdanaisibh gle phiantail. Tha e na dhleasdanas gle phiantail làmh na cos a ghearradh dheth, agus stùl a spionadh a mach. Bheir diadhachd ort falus a chuir dhiot mu’n d’theid croich air a chùis. Tha fhios agam, gu’n do chuir cuid do muinntir na’s mo dh’fhalus diubh ann an dol do ifrinn,⁷ na rinn cuid eile riamh ann an dol do nèamh. Nach dean sibhse uiread a chum nèamh a bhuannachd, is tha cuid eile deanamh gu ifrinn a bhuannachd? An dean sibhse uiread gu neamh a chosnadha is a ni muinntir eile gu biadh agus eudach fhaotainn? Ni cuid do muinntir obair, agus obraichidh iad gu bhi beartach, agus gidheadh cha bhi iad gu brath saoibhir. Nach dean sibhse na h-uiread do shaothar air son nèamh is a ni cuid do muinntir eile air son beartas? Ach a ris,

(5) Gairmidh diadhachd sibh gu an leithid do dhleasdanais agus a thairgeas ainneart dhuibh féin, a tha na ni nach urrainn nàdur a chnàmh. Faicibh dà mhir ainneirt a tha duine ann an dleasdanas a’ taigse.

1. ‘Se a cheud mhir ainneirt so, tha e a’ taigse ainneart do neamh. Tha rioghachd neamh a’ fulang ainneart, agus tha luchd na h-ainneirt ‘ga ghlacadh le lamlachas làidir. Air an aobhar sin tha e cuir an fhàireadh ri ballacha’ neamh mar gu’m b’fheadh, agus ‘ga ghabhail le ainneart. Ach, tha mi saoilsinn nach ‘eil mòran dibh aig an obair ainneartach sin. Agus an deigh sin,

2. Tha’n duine taigse ainneart dha féin; tha e spionadh a mach a shuil, agus tha e a’ gearradh dheth a làmh agus a chos féin. Ach tha mi ‘am beachd, gu’m bheil sibh a nis air teachd gu bhi ‘n’ur luchd mor thrauis dhibh féin. ‘Seadh ma ta a chum feum a dheanamh dhe’n a so, cuiribh as bhor leth féin gu’n

coinnich sibh ri dleasdanasaibh duilich. Deanaibh sibh féin cinnteach gu’n comhlaich sibh ri dleasdanasaibh gle phiantail. Bithibh cinnteach as gu’m féum sibh ainneart a thaigsinn duibh féin. ‘Siad so na nithe a dh’fheumas sibh a rúnachadh, ma tha dùil agaibh ri flaithenas.

Am beachd aig an do stad sinn ‘sa mhaduinn, b’e so e, gu’m feud an Criosduidh iodholan lamh deas a bhi aige a tha tabhairt oilbheum dà ann a imeachd gu neamh. Dh’innis sinn dhuibh ciod bu chiall do na so, agus ciod bu ghnè do na h-iodholan so; agus an doigh ‘sam bheil na h-iodholan deas-lamh a’ toirt oilbheum do na Chriosduidh ann a réis Chriosduidh. Se’n ath ni a bh’air a rúnachadh, agus a tha ri bhi air a labhairt, so, ciod an t-àite anns am bheil dubhachas an ni so na luidhe, iodholan lamh-dheas a bhi tabhairt oilbheum do mhuinntir. ‘Nis tha dubhachas an ni so na luidhe anns na tri nithe so.

(1) Co fhad ‘sa tha do lamh-dheas a’ tabhairt oilbheum dhuit, tha thu coslach ri rioghachd a ta roinnte na h-aghaidh féin; oir ‘nuair dh’oibricheas sinn uile a dh’aon rathad, tha so misneachail; ach ‘nuair a dh’oibricheas aon mhir dh’inn ann an aghaidh mir eile, O tha sin brònach. ‘Nuair a tha’n lamh a’ toirt oilbheum dhuit, tha e gle bhrònach air son an aobhar sin, do bhrigh ‘s gu’m bheil e cosmhail ri rioghachd a ta roinnte na h-aghaidh féin. Ach,

(2) Tha dubhachas an nì sin na luidhe ann an so, air doigh ‘s nach ‘eil an diabhal gu bràth as eugmhais fear-gnothaich ann ar broilleach féin gu a chùis a thagradh. Air mo shonsa dheth, tha mi ‘ga shaoilsinn na chùis gle ghoirt gu’m biodh e mar sin. O an luchd-gniomh a tha aig an diabhal ann ar n-aghaidh. Mus bi e a dh’easbhuidh luchd-gniomh air a shon féin, ni e a bhean gniomh-ach ann an aghaidh a fear-posda, no am fear-posda ann an aghaidh na mna-posda, agus aon Chriosduidh ann an aghaidh Criosduidh eile. O nach smuainich sibh nach ‘eil sin na chùis bhrònach gu’n tagradh a h-aon agaibh cuis an diabhail ann an aghaidh an aon eile. ‘Seadh ma’s bi e as-eugmhais fear-gnothaich, gabhaidh e lamh, no cos, no suil Criosduidh gu a chùis féin a thagradh ‘na aghaidh. O ach bhriseadh e ceud cridhe a bhi faicinn co iomadh luchd-gniomh ‘sa gheibh an droch-spiorad ann an uchd Criosduidh!

(3) Tha’ dhubhachas na luidhe ann an so, gu’m bheil e a’ milleadh turas an duine a chum neamh, agus a’ cuir air aghairt a thurs gu ifrinn; agus nach saoil sibhse sin na chùis gle bhrònach. O Chriosduidhean, nach ‘eil neamh na’s mo do luach dhuibhse, na tha beagan do thoilinntinn. ‘Nis a chum feum a dheanamh de’n so, biodh fhios agaibh, a mhuinntir ionmhuinn, gu’m bheil iodholan deas-lamh ann ar measg. Ma ‘seadh, O bithidh air bhu faicill uatha. Ach feum eile air am bheil mi rúnachadh leantuinn, se so e:

Teag. I. Gur h-e an dleasdanas is taghte, agus an ni mòr a tha Dia ag iarraidh aig lamh a Chriosduidh, ciod sam bith a tha tabhairt oilbheum dà ann a thurs Chriosduidh, ged’ a b’e a lamh dheas, a chos, no a shùil, gidheadh, deir Criosd, gearr dhiot iad,

agus tilg uait iad. Gearr dhiot iodholan lamh-dheas, agus na ceadaich dhoibh gu bràth tuillidh teachd am fagus dhuit a ris.

‘Nis ann a bhi labhairt air na nithe so, nochdaidh mi dhuibh,

I.—Ciod an gearradh dheth a tha’n so, a dh’fheumas an Criosduidh fhoghllum a chum iodholan lamh-dheas a ghearradh dheth.

II.—C’ait am bheil cliù an ni so na luidhe, a bhi ‘gan gearradh dheth.

III.—Focal comhairle, ann a bhi freagairt cuid do chunnuil.

IV.—Focal cleachduidh, agus an sin a dhol air aghaidh.

I.—’Se a chuid ni ris an labhair sinn, Ciod e an gearradh dheth a tha’n so, a dh’fheumas an Criosduidh fhoghllum a chum iodholan deas-lamh a ghearradh dheth. Tha so a’ gabhail steach trì nithe.

1. Nach bi fàrdach air a dheonachadh d’ar n-iodholan. Feumaidh sibh gach uile bhann agus chomhradh riu a ghearradh air falbh. Na dean còrdadh ri a h-aon, na dean comhradh ri h-aon diubh. Gearr dhiot iad so uile, oir iarraidh iad comhradh riut; bheir iad a mhàn ni-eigin: ma thig thu aon mhìr grunna ‘nan coinneamh, thig iadsan mir eile. Tagraidh daoine an t-soaghail so air òon comhradh; agus bheir iad ni-eigin a mhàn, ma thig thus a bheag sam bith ‘nan coinneamh. Ach cha’n fhaod sibh a nis a bheag sam bith do choimeasgadh a dheanamh. Abair, cha’n éisd mi ri a bheag, ach a dh’onnsuidh an doruis leo; oir ‘se gearradh an obair aig am feum mi bhi leò.

2. Tha so a’ ciallachadh gu’m bu chòir do na Criosduidh a bhi gle eòlach air a chlaidheamh leis am bheil iad air an gearradh dheth. B’àill le mòran iodholan agus miannan a bhi air an gearradh air falbh; ach cha’n aithne dhoibh an claidheamh leis am bheil iad gu a bhi air an gearradh dhiubh. Tha claidheamh ann agus cùl air. Mar aithne dhuibh sin, cha ghearr sibh dhibh gu bràth miannan agus iodholan deas-lamh. Se’n claidheamh so, focal Dé; agus ‘se is cùl da Spiorad Dhia. ‘Nis feumaidh ‘araon an claidheamh agus a chùl a bhi air a ghabhail; oir ge do ghabhadh sibh an claidheamh, ma bhitheas sibh as eugmhais a chùl bithidh e gun fhaobhar. Feudaidh e greann no frilleag a chuir air taobh ana-mhiannaibh, ach cha doirt e am fuil, agus ge do dhoirteadh e am fuil, cha d’thoir e air falbh am beath as-eugmhais a chùl. Biodh aithne agaibh air a chlaidheamh, agus biodh aithne agaibh air a chùl a dh’fheumas sibh a bhi agaibh? Ma ghearras sibh dhibh iodholan a tha’m fagus agus ionmhuinn leibh, féumaidh sibh mar-aon an claidheamh, agus cùl a chlaidheamh sin a bhi agaibh gu’n gearradh dhibh.

(Ri leantuininn.)

Return of Canadian Deputy.—We have pleasure in stating that the Rev. D. Beaton has safely returned to the home country after completing his visit to our Canadian Mission. He conducted services on two Sabbaths in Winnipeg with encouraging attendances. His report at next meeting of Synod will be looked forward to with much interest.

Obituary.

MR. R. M. WAKELEY, RAINHAM, KENT.—We regret to record this month the death of a worthy minister in England who was known and respected by several of our ministers and people in Scotland, namely, Mr. R. M. Wakeley, Rainham, Kent. Mr. Wakeley, who was a Strict Baptist, succeeded his brother, Mr. T. S. Wakeley, some years ago, as minister of Providence Chapel, Rainham, and has been much engaged since in preaching the Word, not only in his own chapel, but in other places, chiefly in the south of England. Mr. Wakeley was an experimental Christian, and a man that feared God above many, so that his removal is a loss, not only to his own denomination, but to the Church of God in general. His last illness was sudden and short, but his end was much peace. The deepest sympathy is felt for his esteemed widow, family, and friends in their great bereavement. J. S. S.

Protestant Notes.

Roman Catholic Appointments.—The Earl of Granard, a Roman Catholic, aged only thirty-three, has been appointed Deputy Speaker of the House of Lords, in the absence of the Lord Chancellor. I am told the appointment is for life. Quite apart from the question of religion, it seems extraordinary that one so young should be appointed to such a high position over the heads of older and better qualified Peers. It is said that this is the first time since the evil days of James II., that a Romanist has been appointed Deputy Speaker. For the first time also since James II. a Roman Catholic has become Leader of the House of Lords, in the person of the pervert Marquis of Ripon. And now it is announced that this same Earl of Granard has been also appointed Master of the Horse, in the room of the Earl of Sefton, resigned.—Protestant Observer.

The Hope Trust’s Circulation of Protestant Literature.—In the account of the work done by the Hope Trust during last year, we find the following reference to the circulation of Protestant literature: The circulation of Protestant literature has been productive of much good. The following papers have been distributed each month: viz., of The Bulwark, 6,895 copies; The Protestant Alliance Magazine, 4,350 copies; of The Protestant Observer, 3,900 copies; of The Catholic, edited by the Rev. Thomas Connellan, 600 copies; and of The Vanguard, 600 copies. In addition to these, 2,000 copies of “In the Net,” 690 copies of “Which Sovereign?” and 893 copies of “The Papacy,” were distributed at the Convent Inspection meeting in the United Free Assembly Hall, Edinburgh. A copy of “The Religious Question in France” was sent to all the Protestant ministers in England and Ireland other than those who received it last year.

Church Notes.

Communions.—Gairloch, second Sabbath of month; Wick, and John Knox’s, Glasgow, fourth; Oban, first Sabbath of November. John Knox’s Congregation, Glasgow, now meets at Hall, 2 Carlton Place, Clydeside, South.

Donations from Australia for Foreign Mission.—We have to acknowledge with cordial thanks the receipt, per Rev. Walter Scott, Brushgrove, New South Wales, of £10 19s. 11d., for our Foreign Mission’s Fund. This includes his congregational collection of £9 1s. 6d., Sabbath School, £1, and £1 from S. Porter, Esq., Pitnacree, East Maitland—minus 1/7 for charge on bank draft.

Acknowledgments.—Rev. N. Cameron begs to acknowledge, with thanks, 10s. from a Friend for St. Jude’s Building Fund. The Editor acknowledges, with thanks, a donation of 10s., per a Friend, Dumbarton, for Magazine Fund.

The Treasurer of Lochcarron Church Building Fund acknowledges, with thanks, the following donations:—Mrs. Auld, £1; Mrs. R. M’Rae, Kyle, £1; A. M’Donald, Home Farm, Portree, £1; R. M’Lean, Plockton, £1; D. M’Kay, Stromeferry, £1; R. Robertson, Esq., Stromeferry, 10/; Mrs. Hill, London, 5/; Friends, London, 5/; Friend, Dingwall, 2/6; Friends, Nairn, 17/; Friend, Applecross, £1; Mrs. M’Kay, Lairg, £1; Friend, Broadford, £1; A. M’Donald, Portree, 5/; Annie Gillies, Applecross, £1; John M’Donald, S.Y. “Selma,” £2.