Boston’s “General Account of my Life.”\

THOMAS BOSTON, of Etrick, is one of the great names in our religious history. His deep piety, accompanied with no ordinary gifts of intellect, made him stand head and shoulders above his fellows. It is but natural, therefore, that all those interested in what is best in the ecclesiastical history of Scotland should be pleased at the publication of any work which throws new light on such an interesting and instructive history as that of Thomas Boston. A volume has recently been published by Messrs. Hodder & Stoughton, under the editorship of Rev. George D. Low, Edinburgh, entitled General Account of my Life, by Thomas Boston. The work is a most creditable performance, and whether one views it from the typographical point of view or general get-up of the volume, it makes a very favourable impression on the reader.

The editor’s part of the work is well done. His Introduction is a succinct account of Boston’s life, and gives the reader, in a narrow compass, the leading events—biographical and ecclesiastical

* A General Account of my Life. By Thomas Boston, A.M., Minister at Simprin, 1699-1707, and at Etrick, 1707-1732. Printed for the first time from the original manuscript; with Introduction, Notes, and Bibliography by the Rev. George D. Low, M.A., Edinburgh. London: Hodder & Stoughton. 1908.

—in which the saintly minister of Ettrick played a strenuous and noble part. In the Appendix there are genealogical references to the Boston family, letter from Rev. Thomas Boston to Mrs. Boston, Mrs. Boston’s Will, and proposal for erecting a monument over the remains of the late Rev. Thomas Boston, Minister of the Gospel at Ettrick. The Appendix also contains a very useful though not full bibliography dealing with Boston’s works and pamphlets and books written in connection with the Marrow controversy. To the student of ecclesiastical history the careful footnotes are an invaluable source of information. A very full Index concludes the volume.

The book, which is now published for the first time, is the MSS. used by the Rev. Michael Boston in editing the Memoirs, and which was used as the basis of that work. In Boston’s “Author’s Address to his Children” he tells them he is leaving an account of his life in two MSS. “The one is a bound book, in quarto, entitled Passages of my Life, at writing hereof, consisting of three hundred and sixty-two written pages, beginning from my birth, ending 19th October, 1730, and signed. I was not arrived at twenty years of age when, without a prompter, so far as I know, I began collecting of these passages for my own soul’s benefit; and they, being carried on, have often since that time been of use to me. For which cause I recommend the like practice to you, remembering the promise (Psalm cvii. 43), ‘Whoso is wise, and will observe those things, even they shall understand the loving-kindness of the Lord.’ The other is the following General Account of my Life, at writing hereof, consisting of two hundred and seventy-nine written pages, beginning from my birth, ending 24th October, 1730, and signed. How I was led thereto, much contrary to my inclination, you will find in the manuscripts themselves. But now that it is done I am obliged to say, ‘The foolishness of God is wiser than men,’ and I bless the Lord who gave me counsel. ‘Twas in obedience to His call I did it: ‘Let the Lord do with it what seemeth him good.’ Ye will not readily have meaner thoughts of that matter than I myself had.” A continuation of thirty pages carried on the narrative to November, 1731.

Both these MSS. have been preserved in an excellent state. The General Account came into Mr. Low’s possession in 1904 through purchase. It had gone a-missing for years. According to Boston’s wish, these MSS. were to remain in charge of his descendants, “if any such there shall be as shall addict himself to the holy ministry.” The MSS., according to these conditions, passed into the hands of Rev. Thomas Boston, who succeeded his father at Ettrick and afterwards became Relief minister at Jedburgh. At his death they passed into the possession of the Rev. Michael Boston, his son, who was Relief minister at Falkirk. In editing his grandfather’s Memoirs, he used the General Account as the basis of the work. Since Michael Boston’s time the MSS. were lost trace of, except that it is known that they must have

been in the hands of Rev. John Brown, of Whitburn, the editor of the well-known Gospel Truth.

To the majority of our readers the price of the book will put it beyond their power to obtain it, but it is not one of the worst signs that there are men still who can say with Boston—”As for profit, my conscience bear me witness that I would be content to be a loser, so that they might be serviceable.” Mr. Low quotes a saying of Dr. Duncan’s which appears to us to sum up in a few words Boston’s true character. Dr. Duncan, in asking a student what he was reading, and in receiving as a reply, “Boston’s Fourfold State,” was silent for a moment, then delivered himself as follows: “Boston was a commonplace genius; remember—not a commonplace man, but a commonplace genius.” D. B.

Comision Ard=Sheanadh na h=Eaglaise Saoire.

ANNS an aireamh mu dheireadh de Record na h=Eaglaise Saoire bha iomradh air a dheanamh ann an litir do’n fhear-deasachaidh gu’m bheil a’ Free Presbyterian Magazine naimdheil do’n Eaglais Shaoir a chionn gu’n do nochd i gu tric na doighean anns am bheil an Eaglais sin a teachd gearn anns an aideachadh a tha i a deanamh. Tha e aithnichte do’n t-saoghal uile an aimbreit agus a’ chomhstri a tha dol air aghaidh ann an Cleir Dhuiheidin. Agus tha e soilleir bho na nithibh a tha tachairt anns a’ Chleir so gur “iad naimbdean duine muinntir a thighe fein.” Thainig cuid de gnothuichibh na Cleire so fa chomhair a’ Chomision a shuidh ann an Duneidin anns a mhios a chaidh seachad. Fhuair Mhr. Coltart moran coire leis a’ Chleir agus thubairt e an deigh dha’ leughadh anns na paipeirean cuntas mu chomhstri a bha dol air aghaidh gun robh e “fo mhor naire nuair a dh’ ainmeachadh neach sam bith ainm na h=Eaglaise Saoire dha.” An deigh do ghnothuichibh eile a bhi air a thogail bha rùn air a chur suas leis an Urr. Seoras Mac Aoidh, Steornabha gu’m biodh stad air a chur air Reception a’ Mhoderoir do bhrigh ‘s gu’n robh “tuilleadh is còir de saoghaltachd anns an Eaglais” agus gu’n robh e iomchuidh gu’m biodh iad air a shaoradh bho “luideagan nan eaglaisean eile” Labhair an t-Urr. Aonghas Mac Aoidh, Baideanach ris an rùn so gu tuigseach agus gu dileas a’ nochdadh gu’m biodh e ni’s freagraiche gnothuichean cudthrom-aich an Ard=Sheanaidh a thoiseachadh “le iroslaichadh, le trasgadh agus le urnuigh” ann an aite a bhi “g itheadh agus ag òl.” Ach cha d’ aontach an t-iomlan le sin agus an deigh do Phrincipal Mac Cullach a chur an aghaidh cuid de na nithean a bha air a labhairt leis na dithis mhinisteirean so tharruing Mhr. Seoras Mac Aoidh air ais an rùn aige. Tha e soilleir bho’n aideachadh a rinn na ministeirean so gu’m bheil mòran cearr anns an Eaglais Shaoir agus tha dochas againn nach bi iad air a mheas mar naimbdean a chionn ‘s gun d’ rinn iad aithnichte na nithean sin.

King Edward’s Sin.

ATTENTION has already been called in these pages to the great sin committed by our King in attending a Requiem Mass in London. The sin is all the greater when it is remembered that the King took a solemn Oath, in which he swears that he believes the sacrifice of the Mass, as now used in the Church of Rome, to be “superstitious and idolatrous.” The following are the words of the Oath:—

“I, Edward, do solemnly and sincerely, in the presence of God, profess, testify, and declare that I do believe that in the Sacrament of the Lord’s Supper there is not any Transubstantiation of the Elements of Bread and Wine into the Body and Blood of Christ, at or after the consecration thereof by any person whatsoever; and that the Invocation or Adoration of the Virgin Mary or any other Saint, and the Sacrifice of the Mass, as they are now used, in the Church of Rome, are superstitious and idolatrous. And I do solemnly, in the presence of God, profess, testify, and declare that I do make this declaration and every part thereof in the plain and ordinary sense of the words read unto me, as they are commonly understood by English Protestants, without any evasion, equivocation, or mental reservation whatsoever, and without any dispensation already granted me for this purpose by the Pope or any other authority or person whatsoever, or without any hope of any such dispensation from any person or authority whatsoever, or without thinking that I am or can be acquitted before God or man, or absolved of this declaration or any part thereof, although the Pope or any other person or persons or power whatsoever should dispense with or annul the same or declare that it was null and void from the beginning.” (Act of Settlement, 12 and 13 William III., cap. 2.)

Mrs. Chaplin, whose gift as a writer of verse has been devoted mainly to the cause of Protestantism, has a short poem in the Monthly Record of the Protestant Evangelical Mission, which we think worthy of quotation:—

“God pardon thee, Prince Albert’s son,
Our King, whom we should love to praise,
Who swore, what time thy crown went on,
Abhorrence of these papal ways;
God pardon thee, that thou should’st seek
The welfare of our land to wreck.
The honour of the Lord of Hosts
Is dearer to Him than thy crown;
And though to-day our country boasts
Of peace and freedom and renown,
Where would they be if He should fling
His judgments on our pliant King?
It is but natural to mourn
The murder of thy Royal friend;
And many a prayer is upward borne
That thou be saved from such an end.
But what about the ‘Oath’ which won
Thy favour when thy crown went on?”

Free Church Meetings.

THE Free Church Commission met at Edinburgh on 4th March. Reference was made to the death of the Rev. John Noble, Lairg, Moderator-elect, which took place suddenly on the 31st January. A motion was adopted to send a respectful remonstrance to the King in connection with his recent attendance at Mass in London.

Overtures were submitted from the Presbyteries of Dornoch and Dingwall, requesting that they authorise the Assembly to discontinue “the Receptions” usually held on the evening of the first day of the meetings of the General Assembly, and that the evening be devoted to the ordinary business of the Assembly. The Clerk (Prof. J. Kennedy Cameron) moved that the overtures be remitted to the Assembly Arrangements Committee to consider whether effect could be given to them. He said that the Committee were proposing to have a social gathering, and to take up Sustentation Fund business afterwards. Rev. George Mackay, Stornoway, moved that the Receptions be discontinued. He said there was far too much secularism about the Church, and that they ought to get rid of the rags of other Churches. Captain Morrison, Lamlash, seconded. Principal M’Culloch objected to such an opprobrious term being used in connection with a practice which had been approved and carried on by the fathers of the Church. Major Greig moved that the Receptions be not discontinued. Rev. A. Mackay, Kingussie, said it would be more seemly to have fasting, not feasting, at the beginning of the work of the Assembly. He always thought in this connection of the words, “What, have ye not houses to eat in?” Mr. Coltart (who is reported somewhat variously) said he believed that humiliation and prayer were very necessary, because there were signs of the Almighty’s displeasure with their Church, but he doubted whether that displeasure was incurred by these small social gatherings. Last year, he thought, “the Reception” was a miserable affair altogether, and the Receptions, in the form they had been, were not conducive either to the dignity or welfare of the Church. Rev. George Mackay ultimately withdrew his motion, and the motion of the Clerk was agreed to. [It was this Reception that was criticised in the pages of this Magazine in July last.]

There were two applicants for admission. One of these, Rev. George Macarthur, B.A., came to this country last winter as an emigration agent for the Canadian Government. The Admissions Committee did not, on account of his age (55), recommend in his favour; but, on the motion of Mr. Maclean, St. Columba’s, it was agreed by 19 votes to 18 that he be admitted. Mr. Mackay, Kingussie, who moved that he be not admitted, said, in reply to Principal M’Culloch, that he did so because Mr. Macarthur had preached in one or two places in Lewis, and the discerning people

in those places were not at all enamoured of his preaching. The other applicant, aged 69, was not admitted.

It is intimated that the Rev. William M’Kinnon, Gairloch, has been appointed to the Moderatorsip of Assembly, in the room of the late Rev. John Noble, Laig.

On the evening after the Commission, a Committee of Commission visited the Elder Memorial Church, Leith, to confer with the Rev. James Watson and his office-bearers, and to put certain questions regarding the use of the organ, and flowers on the Communion Table, to which reference has already been made in these columns. The conference was to be a private one, but the office-bearers decided that it should be open to the press, and the Committee refused to attend. They withdrew after an interview in the vestry of the Church. Mr. Watson then addressed those present, and declared that when the matter was begun in public they thought it surely fair it should finish in public. Mr. Hay Thorburn also spoke, and said that one of the visitors that night had been denouncing him and others as being disloyal to the Free Church. These things were very hard to bear, and he thought the congregation had a right to protest against the misrepresentations that had been manufactured against them. It was the first time in the history of the Church of Scotland that a Committee had been appointed by a snatch vote in Commission to come down with inquisitorial powers and over-ride and dictate to a congregation.

These various discussions speak for themselves, and plainly exhibit the conflicting and apparently incompatible elements in the present Free Church. The foreign element is clearly showing fight, and, it is to be feared, it will hold its own, considering the uncertain methods of those who profess to stand for purity. Mr. Hay Thorburn is very strong in his expressions, but it would suit him better to be quiet and humble. It is not before time that his views and actions were denounced. He has all along wanted uninspired hymns and instrumental music to be open questions in the Free Church, and his methods as General Secretary have been far from commendable. Almost any kind of preacher who came the way was good enough for Mr. Thorburn to send forth among the congregations. Indeed, it says very little for the Free Churchism or consistency of the other leaders that they could have given Mr. Thorburn the high position he has occupied all along, and the sooner he is relegated to a back seat the better for all concerned. That, of course, is the business of the Free Church. Still, we have a duty to perform, and shall perform it, by the grace of God, in spite of all unfavourable criticisms from whatever quarter. We claim to represent the Free Church of 1843, and feel it our Christian duty to expose the hollowness of the cry of “No difference,” which many have raised regarding the present Free Church and the Free Presbyterian. In this matter we have a duty to our own people as well as to those outside.

Searmoin.

LEIS AN URR. MR. EOIN BROUN, WAMPHRAY, 1680.

“An sin thubhairt an Tighearn rium, Ged’ sheasamh Maois agus Samuel a’m’ lathair, cha bhiodh m’anam leis an t-sluagh so; cuir a mach iad a m’fhianuis, agus siubhladh iad air falbh.”—JEREMIAH xv. 1.

(Continued from page 437.)

1. ‘Nuair nach gabh sluagh comh-strigh an Tighearn gn cridhe, ’nuair a tha e a’ tagradh ’nan aghaidh le breitheanasan na’s lugha, ni mò am bheil iad a’ gabhail rabhaidh le sin; ach an deigh sin gu’m bheil iad a’ dol air aghaidh ’nam peacaidhean, ’an sin, tha aobhar eagaill ann, gu’n cuir Dia a dh’ao’n tarruing buille sgriosach nach urrainn iad a sheachnad: oir b’e so mar an ceudna peacadh an t-sluaigh so mar a chi sinn, Iere. v. 3. “Bhuail thu iad, ach cha d’rinn iad bròn; chaith thu iad, ach dhiult iad gabhail ri smachdachadh.” Iere. ii. 30, agus xii. 11. ‘Sann mar so a bha e mar an ceudna le Israel. Amos iv. 6, agus gu deireadh a chaibideil: tha iomadh breitheanas ann an sin air an ainmeachadh, ach cha d’oibrich iad orra gu pilltinn a dh’ionnsuidh an Tighearn, rainn 6, 8, 10, 12. Agus an sin tha breitheanas gun ainm, no breitheanas gun samhuil, breitheanas nach b’urrainn a bhi air a chuir an céill, air a bhagradh, agus tha e air iarraidh orra ullachadh air a cinn; rann 12, “Air an aobhar sin mar so ni mi riut, O Israeil: agus a chionn gu’n dean mi so riut, ullaich thu féin gu codhail a chumail ri d’ Dhia, O Israeil.” Faic Amos vii., far am bheil iomadh breitheanas air ainmeachadh, ach cha d’rinn an Tighearn fathast làn chrioich. Ach mu dheireadh, rann 8, thubhairt e, cha ghabh mi seachad orra tuille ni’s mo. Agus mar sin a ris, caib. viii. 2. Faic mar an ceudna Seph. iii. 7, Isa. i. 5-8.

2. ‘Nuair a tha fòireigin agus ana-ceartas air a chleachdadh ’am measg sluagh, an sin tha deadh aobhar eagal air son buille a thilgeas bun o’s ceann; b’e ainneart aon de’ na peacaidhean a thug an tuil air an t-seann saoghal, Gen. vi. 11, 14. Agus air son a pheacaidh so, bha Jerusalem air a bagradh le leir-sgrios, Isa. i. 21, 23, 24. “Cionnas a dh’fhàs a chaithir dhileas na striopaich! Ris an dilleachdan cha’n eil iad a’ cumail cothrom, agus cuis na bàntraich cha’n eil a’ teachd ’nan lathair.” Uime sin deir an Tighearn, Tighearn nan sluigh, Tì cumhachdadh Israeil, Aha, bheir mi fois dhomh féin a thaobh m’eascairdean; diolaidh mi mi féin air mo naimhdean. Mar sin, Ier. vii. 6. Bha iad a’ sàrachadh a choigrich, an dilleachdan, agus na bàntraich, agus a’ dòirteadh fuil neo-chiontach. Mar an ceudna, Ier. xxii. 17, 18. Agus uime sin tha breitheanas ghoirt air a bhagradh air an righ Iehoiacim, rainn 18, 19, Gu’m biodh e air adhlagadh le adhlagadh asail, air a tharruing air falbh agus air a thilgeadh an taobh a muigh do gheataichean Ierusalem. Chi sinn ciod a bha air a bhagradh an aghaidh Israeil, Amos ii. 6-8. Air son a pheacaidh sin a’ bhi reic

an fhírean air son airgiod, agus nam bochd air son bhróg, air son saltairt sios ceann nam bochd ann an duslach na talmhainn, agus a’ faradh slighe na’n daoine ciúine, agus ‘gan sinedadh féin air eudaichibh a ghabhadh an geall, agus ag òl fion na muinntir a dhiteadh ann an tigh an dée. Faic mar an ceudna Amos viii. 4-6, far am bheil peacadh an eas-ionrcais agus an fhoirneirt air a chuir as an leth; agus an deigh sin, rann 7, “Mhionnaich an Tighearn air oirdheirceas Iacoib, gu deimhin cha di-chuimhnich mi gu bráth an uile oibre, 8. ‘Nach criothnuich am fearann air son so? agus nach dean gach duine a ta chomhnuidh ann caoidh? &c. Mar an ceudna Micah ii. 1, 2. Tha shamhuil sin do phéacadh air a chuir as leth an t-sluaigh sin, agus an deigh sin rann 3, “Air an aobhar sin, mar so a deir an Tighearn, feuch, an aghaidh an teaghlach so, tha mise a’ dealbh uile, o nach buin sibh air falbh ‘ur muineal.” Agus tha fàsalachd iomlan air a bhagradh, rainn 4, 5. Agus rann 10, tha e air a radh, “Eiribh agus imichibh, oir cha’n i so ‘ur comhnuidh; a chionn gu’m bheil e air a shalachadh, sgriosar e, agus bithidh an sgrios mòr.” Faic mar an ceudna caib. iii. 1-4 agus 9-12. Chunnaic Habacuc mar an ceudna am peacadh so ann an Iudah, i. 2-4. Ainneart, aingidheachd, buaireas, creach, strigh, aimbreit, gun bhreitheanas, ach breitheanas eucoireach. Air an aobhar sin, rainn 5, 6, &c., Bha obair breitheanais do-chreidsinn gu bhi air oibreachadh, agus bha na Caldeanaich gu bhi air an cuir ‘nan aghaidh. Agus bha an ni ceudna air a bhagradh le Sephaniah, caib. i. 3-7, 9, air son a phéacaidh cheudna, agus iii. 3. Faic Isa. v. 23, gu crich a chaibideil.

1. ‘Nuair nach lean muinntir slighe Dhé, agus nach pill iad ri achmhasan, ach gu’n d’theid iad air an aghaidh ann am peacaidhean; agus ‘nuair a thig olc orra, gu’n gnathaich iad innleachdan feolmhor a chum iad féin a dhion, agus gu’n ruith iad a dh’ionnsuidh gairdean feòla; ‘an sin tha aobhar eagaill ann, gu’m bris corruich Dhé a mach agus gu’n loisg e as eugmhais leighis; oir b’e so mar an ceudna peacadh Iudah, cha b’aill leo pilltinn a dh’ionnsuidh Dhé, ach chuireadh iad an dochas anns an Eiphit agus ann an Asiria ann an teanntachd, Iere. ii. 8, 9, 36, 37. Air an doigh cheudna, Isa. viii. 6-8. A chionn gu’n do chuir an sluagh so cùl ri uisgeachan Shiloah, a ruitheas gu sèimh; agus gu’m bheil iad a’ gabhail tlaichd ann an Resin agus ann an mac Remaliah. ‘Nis uime sin, feuch, bheir an Tighearn a nìos orra uisgeachan na h-aibhne, làidir agus lionmhor, eadhon righ Asiria agus ‘uile ghreadhnachas: agus gabhaidh e roimhe air feadh Iudah, a’ ruith thairis agus a’ sgaoileadh; eadhon gus am muineal ruigidh e. Mar an ceudna Hosea v. 13, 14. “Nuair a chunnaic Ephraim a thineas, agus Iudah a chreuchd, ‘an sin chaidh Ephraim a chum an Asirianaich. Gu deimhin bithidh mise mar leòmhan do Ephraim, agus mar leòmhan òg to thigh Iudah: reubaiddh mise, eadhon mise fein, agus imichidh mi romham; bheir mi leam, agus cha bhi aon neach ann a thearnas.” Agus a ris, vii. 11, 12, “Tha Ephraim fos mar choluman amaideach, gun

eòlas; tha iad a’ glaothaich ris an Ephit, tha iad a’ triall gu Asiria. ‘Nuair a thriallas iad, sgaoilidh mise mo lion thairte; mar eunlath an athair bheir mi nuas iad; smachdaichidh mi iad an uair a dh’éisdeas iad rì’n coimthional.” “Tha Israel air a shlugadh suas: a nis tha iad ‘am measg na’n cinneach, mar shoitheach anns nach ‘eil tlaichd air bith. Oir chaidh iad suas gu Asiria.” Hosea viii. 8-10.

1. ‘Nuair a tha sluagh suidhichte air am brèugaibh, a’ fàs mi-churamach, agus féin-mhuinghinneach, gun churam air son ni sam bith, mar gu’m biodh iad air taobh thall ruigsinn air làmh Dhé orra, agus ‘mach as na h-uile cunnart; an sin tha aobhar eagail ann, gu’n dean Dia aithnichte gur esan is treise na iadsan: oir b’e so mar an ceudna peacadh Iudah, Iere. xxi. 13, 14. “Feuch, tha mise a’ d’ aghaidh, O thusa a ta chomhnuidh ann an gleann Shoir, anns a chomhnaid, deir an Tighearn; sibhse ta ‘g radh, Cò thig a nuas ‘nar n-aghaidh? No cò thig a steach do’r n-ionada comhnuidh? Ach smachdaichidh mise sibh a reir toraidh bhur deanadais, deir an Tighearn; agus lasaidh mi teine ‘na coilltibh, agus loisgidh e gach mi mu’n cuairt da.” Bha so mar an ceudna air a chuir as leth Israel le Amos vi. 13. “Sibhse a ta ri gairdeachas anns an ni a’s neo-ni; a ta ag radh, Nach do ghabh sinn do ar n-ionnsuidh uachdaranachd le ar neart féin?” Do thaobh sin, faic ciod a tha leantuinn, rann 14, “Ach feuch, dùisgidh mise suas cinneach n’ur n-aghaidh, O thighe Israeil, tha Iehobhah Dia nan sluagh ag radh; agus sàruichidh iad sibh o dhol a steach Hamait gu ruig abhainn an fhàsaich.” Chi sinn ni cosmbail ri so ann an Amos ix. 10. “Bàsaichidh uile pheacaich mo shluaigh-sa leis a chlaidheamh, a ta ‘g radh, cha bheir an t-olc oirnn, agus cha ghlac e sinn gu h-obainn.” Faic Esec. ix. 9, 10. ‘Nuair a tha muintir a’ leantainn na’n slighibh peacach so, a dh’aindheoin air iomadh rabhaidh agus eairail air an tabhairt, a ris, agus a ris, le seirbhisich an Tighearn’, an sin tha aobhar eagail ann, nach feith Dia riu le rabhaidhean tuille, ach gu’n cuir e d’an n-ionnsuidh, aon uair a mhàin buille leir-sgrios, nach faigh iad le’n uile ghlaodhaich air a philleadh air ais, no air a thabhairt dhiubh; do reir, Gnath. xxix. 1, “Am fear a chronaichear gu minig, gidheadh a chruaidhicheas a mhuineal, sgriosar e gu h-obainn agus sin gun leigheas”; mar an ceudna, Gnath. 1. 24-31, “A chionn gu’n do ghairm mi, agus gu’n do dhiult sibhse, gu’n do shin mi mach mo lamh, agus nach d’thug duine sam bith an aire, &c.; ni mise mar an ceudnr gaire ri bhur sgrios-sa, ni mi fanoid ‘nuair a thig bhur n-eagal; ‘nuair a thig bhur n-eagal mar fhàsachadh, agus a thig bhur leir-sgrios oirbh mar ioma-ghaoith. ‘An sin gairmidh iad ormsa, ach cha fhreagair mi,” &c. ‘Sann mar so a bha e le sluagh Iudah, Iere. vii. 13. “Agus a’ nis, a chionn gu’n d’rinn sibhse na h-oibre so uile, deir an Tighearn, agus gu’n do labhair mise ribh, ag éiridh gu moch, agus a’ labhairt, ach cha d’éisd sibhse; agus gu’n do ghlaodh mi ribh, ach cha do fhreagair sibh.” An sin tha leantainn, rainn 14, 15 “Uime sin

ni mi ris an tigh so, amhuil a rinn mi ri Siloh. Agus tilgidh mi sibh a’ mach a m’fianuis, mar a thilg mi mach bhr braithrean uile, an t-iomlan do shliochd Ephraim.” Agus an deigh sin tha e ag radh, rann 16, “Air an aobhar sin, na guidh thusa air son an t-sluaigh so.” Tha’m peacadh ceudna air a chuir a ris as an leth, rann 25-28. Agus an deigh sin, rann 29, “Gearr dhiot do ghruaig, O Ierusalem, eagus tilg uait i, agus tog suas tuireadh air na h-ionadaibh arda; oir chuir Iehobhah uaith, agus thréig e ginealach a chorruich.” Mar sin, Iere. xxv. 3, tha’m fàidh aig innseadh dhoibh, ann an ceithreamh bliadhna Iehoiacim, gu’n do labhair e riu rè tri-bliadhna-fichead, sin ri radh o threas bliadhna deug Iosiah, ach sin uile ‘an diomhanas; agus, rann 4, gu’n do chuir an Tighearn d’an ionnsuidh uile sheirbbhisich na fàidhean; ach gu’n robh na h-uile ann an diomhanas, rann 7; uime sin tha breitheanasan dubhach air am bagradh, rann 8-11; eadhon tur fhàsalachd agus thràilleileachd fuidh righ Bhàbiloim air son trifichead bliadhna ‘sa deich gu h-iomlan, rann 12. Faicibh mar an ceudna xxix. 17-19, agus xxxv. 17. B’e so peacadh Israeil mar an ceudna, Hosea v. 2, agus vi. 5-7, agus ix. 17. “Tilgidh mo Dhia air falbh iad, a chionn nach d’éisd iad ris; agus bithidh iad na’m fògaraich ‘am measg na’n cinneach.”

1. ‘Nuair nach e ‘mhain nach gabh sluagh rabhaidh, ach mar an ceudna gu’m bi iad na’n tosd mu rabhaidhean; an sin feudaidh iad a bhi fo eagal gu’n gabh Dia dioladh dhiubh; oir ‘sann mar so bha e le sluagh Iudah, Iere. v. 11-13. Oir bhuin tigh Israeil agus tigh Iudah gu ro-chealgach rium-sa deir an Tighearn. Dh’aicheadh iad an Tighearn, agus thubhairt iad, cha’n e a t’ann; ni mo thig olc oirn; agus an claidheamh no a ghoirt cha’n fhaic sinn. Ach bi’dh na fàidhean mar ghaoth, agus cha’n ‘eil am focal annta. Air an aobhar sin tha leir-sgrios air a bhagradh leis na Caldeanaich anns na rann a leanas, 14-17. Faicibh mar an ceudna Iere. vi. 10-12. Mar so, Iere. 12, 13. ‘Nuair a bhagair an Tighearn laithean dubhach a thabhairt orra, b’e am feum uile a rinn iad dheth, gu’n dubhairt iad nach robh dòchas ann; ach gu’n imich-eadh iad an deigh an innleachdan féin, agus gu’n deanadh iad do reir beachdsmuain an droch chridhe féin. Tha fhios againn ciod a rinn an righ aingidh sin ris an rola do bhagraidhean, Iere. xxxvi. Ach faicibh ciod a lean air sgàth sin, 30, 31. Agus tha rola eile air a sgiobhadh le tuille air a chuir ris, rann 32.

2. ‘Nuair a tha sluagh a’ tionndadh gu bhi cho ladarna ann an slighibh, agus cho suidhichte ann an cùrsaibh peacach, air doigh ‘s nach gluaisear iad leis gach uile rabhaidhean a’s urrar a ghnath-achadh; ni-h-eadh, ach gu’m bi iad fo chorruich, agus gu’n dean iad geur-leanmhuinn orra-san a chomhairlicheas iad, no a dh’ear-allicheas iad gu ath-leasachadh; ‘an sin tha a chuis cosmhail ri bhi an-earbsach, agus feumaidh an leir-sgrios a theachd; oir ‘sann mar so a bha e le Iudah, 2 Eachd. xxxvi. 15, 16. Rinn iad fanoid air teachdairnean Dhé, agus mhi-ghnathaich iad fhàidhean, gus an d’eirich an Tighearn suas an aghaidh a shluaigh, gus nach robh

leigheas ann. Agus an fhulangais a dh’fhuing Ieremiah o’n lamhan air son a threibhdhireas, tha a leabhar ‘ga innseadh dhuinn, xi., xxvi., agus xxxviii. Mar sin bha e le Israel, Amos v. 10. Is fuath leó esan a bheir achmhasan anns a gheata, agus is gràin leó esan a labhras gu h-ionraic. Faicibh mar an ceudna Amos viii. 10, gu chrioch, air an do lean, caib. viii. 2. Tha a chrioch air teachd air mo shluagh-sa Israel, cha ghabh mise seachad orra tuille. Cia mò mhòr a dh’fheudas sluagh no ginealach ‘na’ measg nach e, a h-aon, no dha, no tearc a mhàin do na peacaidhean so a tha air am faotainn, ach na h-uile dhiubh, a bhi fo eagal, gu’m feud a leithid do bhuille a bhi teachd, nach dean urnuigh no eadar-ghuidhe duine cruthaichte a philleadh air ais? Tha’n Tighearn ag innseadh dhuinn le Esec. xiv. ‘Nuair a bhriseas e lòrg an arain, agus a chuireas e goirt air tir, do thaobh an ciontachadh gu h-an-mhor, ge do bhiodh an triuir dhaoine so, Noah, Daniel, agus Iob ann, nach saoradh iad ach an anama féin, rainn 13, 14. Agus a ris, ma bheir e air beathaichibh cronail an tir a mhilleadh, ge’ do bhiodh an triuir dhaoine so innte, nach saoradh iad mic no nigheana, &c., rainn 15, 16. Mar sin, ‘nuair a bheir e claidheamh air an tir, rainn 17, 18, no plaigh, rainn 19, 20; agus an deigh sin, tha e a’ meudachadh, rann 21, “Cia mò gu mòr tra chuireas mi mo cheithir breitheanasan goirt air Ierusalem, an claidheamh agus a ghoirt, agus am beathach cronail, agus a phlaigh, a chum duine agus ainmhidh a ghearradh a mach as?” ‘Se sin r’a radh, Cia mò mhor a theid mise air m’aghaidh agus a sgriosas mi? Agus cia lugha mhòr a ruigeas iadsan a leas a shaoilsinn a dhòl as, air son athchuingean Noah, Daniel, agus Iob, no air sgàth an daimh riu. Mar sin, ma ‘se a’s air son a h-aon, no dhà, no teirc de’ na peacaidhean a dh’ainmich-eadh, gu’m bheil sinn a’ tuigsinn, gu’n toir Dia breitheanas do-sheachanta air sluagh no air tir, agus nach bi stad air e bhi air a chuir an gniomh, le eadar-ghuidhe Mhaois no Shamueil; cia mò mhòr a dh’fheudas sinne a shaoilsinn, gu’n dean breitheanas chinnteach agus do-sheachanta greim air ginealach a tha ciontach do’ na fichead gne chiontaibh graineal so? O’n aobhar so feudaidh sinn uile na leasanadh so ionnsachadh:—

1. Eagal agus ball-chrith a bhi oirnn am fianuis an Dia so, a’ faicsinn gu’m bheil e na bbreitheamh agus na uachdaran cho ceart agus cho geur-theann, agus a’ faicinn gu’m bheil e na ni eagalach tuiteam ann an lamhan an Dia bheò.

2. A bhi air ar faicill roimh fhoighidinn a mhi ghnathachadh, oir ciod ‘sam bith mar a dh’fheudas i mairsinn car tamull, gidheadh teirgidh ‘si mu dheireadh, mar air-son a toraidhean, agus crioch-naichidh fad-fhulangas air a mi-ghnathachadh ann an leir-sgrios gun seachnad, agus ann am buille ceartais do-sheachanta.

3. Na h-uile, co dhiubh ‘siad tirean no pearsachan fa’ leth, dha’m fiosrach iad féin a bhi ciontach as na h-uile a’ dh’ainmicheadh, mar aobhairean air son toilltinn a leithid do smachdachaidhean, bu chòir dhoibh cabhaig a dheanamh, gu sguir dhe’n slighean

peacach, a ni, gun teagamb, leir-sgrios do-sheachanta, a’ luathachadh air aghaidh. B’fhearr faotainn a mach a rathad corruich Dhia ann an tráth.

Ma bhios e air fheorach ciod bu chòir do phobull Dè a dheanamh ann an leithid sin do latha, ‘nuair a tha na h-àitean anns am bheil iad beò ciontach agus a’ buanachadh anns na peacaidhean cràiteach so, agus nach ruigear a leas suil a bhi ri bheag sam bith ach fèarg a bhi air a dòirteadh a mach, air doigh ‘s nach dean urnuigh, trasgadh, no athchuingean a chumail air ais? Air son freagrath, cuimhniceadh an leithid sin na dleasdanais so a leanas.

1. Biodh iad air am faicill roimh iarraidh nithe mòr air an son féin, Iere. xlv. Thubhairt an Tighearn ri Baruch leis an fhàidh Ieremiah, rainn 4, 5. Feuch an ni sin a thog mi, tilgidh mi sios; agus an ni sin a shuidhich mi, spionaich mi nios; eadhon am fearann so gu h-iomlan. Agus am bheil thus’ ag iarraidh air do shon féin nithe mor? Na iarr; oir, feuch, bheir mise olc air na h-uile fheòil, deir an Tighearn. O’n so chi sinn nach tig e do shluagh Dhè a bhi gu ro-mhòr a’ cuimhneachadh orra féin, agus air na nithe a bhuineas dhoibh féin, ann an leithid sin do latha; ach gu’m bu chòir dhoibh a bhi gle thoilichte, na’n d’thugadh an Tighearn dhoibh an anam mar chreach, mar a gheall e do Bharuch.

2. Bu chòir dhoibh stroichdadh sios, agus an Dia so aorah, ad tha ceart agus firinneach ‘na uile shligibh; bu chòir dhoibh a bhi tosdach ‘na làthair, agus am beul a chuir anns an duslach. Cha bu chòir do smuain chomhstrigh aite fhaotainn ‘nan cridheachan. Cum do thosd, a deir Sephaniah, ann an làthair an Tighearn Dia, i. 7: oir tha là an Tighearn am fagus: oir dh’ullaich an Tighearn iobairt, thug e cuireadh do dh’aidhean, &c. ‘Nuair a tha’n Tighearn a rùnachadh iobairt a dheanamh ann an tìr, agus cloaichean dhaoine a thabhairt do eunlaith nèimh, agus do bheathaichean na machrach; bu chòir do na h-uile fheòil a bhi tosdach, agus bu choir d’a shluagh-san air doigh àraidh a bhi samhach, agus an tosd a chumail ‘na fhianuis, as-eugmhais gearan, no bhi a’ nochdadh mi-thoileachadh sam bith ris a chùis.

3. B’ù chòir dhoibh a thabhairt fainear gloir Dhé a bhi a’ dealradh a mach anns a ghniomh chomhraichte naomh sin do cheartas; a bhi a’ faicsinn a mhòralachd, eagalachd, uamhasachd, agus a chruadhas cheart, a chum an cridheachan a shocrachadh ni ‘s mò air-san, agus a chum uail a dheanamh ann-san. Bha’n là dòrch agus eagalach a bha gu theachd air Iudah, air ainmeachadh, agus iomadh nithe air an cumail a mach, a chum is gu’n deanadh e long ni bu doimhne orra.

WE regret we are compelled to hold over until next month several articles of interest. We hope to publish in next volume, among other things, Dr. Love’s Addresses to the Inhabitants of Otaheite, and the Spiritual Memoirs of Catherine Collace or Mrs. Ross, a schoolmistress of the seventeenth century, and an intimate friend of the eminent Thomas Hogg, of Kiltearn.

Remarkable Proclamation by the King of Sweden.

THE new King of Sweden has issued to his subjects a proclamation which, from its religious tone, stands out pre-eminently from documents emanating from such high quarters in these modern days. The proclamation is as follows:—

“God’s mercies are new every morning. It is because of this that we, though feeling the burden of sorrow and the weight of responsibility that is put upon us, yet, with confidence and hope, bring to you, at this change of year, our Royal greeting.

“While we think of the overwhelming loss which we and all our people suffered when the highly-gifted, loving, and, in his work as ruler, deeply experienced prince, King Oscar II., was called hence, and, besides, look back over the past year and all the lights and shadows that spread themselves over the memories of it, yet it is the goodness of God that shines most brightly before our eyes. With mercy God came to the dearly-beloved father of us and our country to give him deliverance and peace.

“God has shown goodness towards us all in manifold ways. The course of Nature, which has gone forward, guided by the Almighty, has provided us with the means of existence, if not so abundantly as the spring promised, still not so scantily as the continuous rains of the summer caused us to fear. How courage and hope revived in the sunny days of autumn, and then the harvest was gathered in!

“The progress of the affairs of the world, led by the wisdom of God, has preserved to the Fatherland outward safety, and vigorous work has been made possible in the various fields of labour. Memories, recalled in solemn celebrations, witness also that God has been with the King, the Royal house, Swedish heroes, and the whole nation in times past. Even events which disappointed our hopes have conduced to our welfare.

“Therefore let us give thanks for all to our God and Father in the name of Jesus Christ.

“We show poor gratitude to God if we are disobedient to Him and reject His best gifts. Our consciences accuse us of manifold disobedience against God; and in our country even during the past year startling individual outbreaks of crime have occurred, and the habitual sins of our nation seem undiminished. The divisions among the people have continued, and have assumed even more threatening aspects. ‘Is there no balm in Gilead? Is there no physician there? Or why then is not the health of the daughter of my people recovered?’

“The great cure for our wounds is to be had. God’s mercy, given through Jesus Christ, removes the guilt of sin, subdues the power of evil, gives treasures more precious than gold or earthly

power, and brings forth a love which breaks down barriers, and levels unequal lots. But few heed it. Few have patience to wait for the quiet working of inward powers to overcome difficulties.

“There is widespread indifference to Christ, and even blasphemy against Him may be heard. No one among us can say that he has with word and life so earnestly opposed evil and witnessed for truth and right that he has no share in the responsibility for prevailing sins; and heavy is the responsibility which rests upon a people which rejects God’s saving grace. Changes and improvements are indeed sought after in our times, but the most important change and improvement is a Universal Conversion to God. Let us, each for himself and unitedly, confess our sins, and ask God, for Jesus Christ’s sake, to forgive our iniquities and heal our diseases.

“By the Reformation the subjects of heart-conversion and God’s unspeakably great Gift to broken hearts were emphasized with a clearness which shines out in the history of the world. May, therefore, the memory of the Reformation be blessed amongst us! Let us follow its exhortations, to hold to the Word of God, seek the righteousness with which God clothes us, and aim at such a development and activity of life as shall be like a plant growing out of love and faith in the heart. The Gospel of Jesus Christ, which the Reformation brought anew into the light, like the gold of truth, cleansed from the dross of the inventions of man, shone clearly for Gustavus Adolphus, his people, and army, and it has lost neither its glory nor its power.

“In spite of much enmity shown towards the Gospel of Christ, we see it, even in our times, bring about blessed effects, both in Christendom and in the heathen world. As living seeds are borne over the sea and germinate on foreign shores, so does the Gospel of Christ come to heathen lands. Since we also assist in this work, may it be done with such truth and love as will show that we deeply desire to present to our fellow-men in far-off countries a gift which has for ourselves a priceless value!

“The chief condition for all uplifting of the soul, and the gathering of our people into a solid unity and to strenuous effort towards high ends, is that what has in itself an imperishable worth should also be dear to our hearts. The zeal of many to make the Fatherland precious to the Swedish people is rich in promise; but still more promising will it be if we as well, and before all else, have one and the same precious faith, one hope, one Saviour, and one God Who is the Father of us all. Then we may expect the Lord’s help for the country and ourselves in the days to come; and we may be certain that during the new year and at its close we shall have abundant cause to thank our God for spiritual or temporal blessing.

“So we command and admonish you all—clergy and laity, young and old, men and women, who in our kingdom have your habitation, dwell, and live, none excepted, of whatsoever estate

and condition he may be, who is not by absolute necessity prevented—that you, on four days for general thanksgiving, fasting, repentance, and prayer, which we, according to good and ancient custom, have appointed and ordained to be kept in the year 1908—‘Sundays,’ 8th March, 10th May, 12th July, and 18th October—set aside all worldly occupation, and early, with one accord, betake yourselves to the House of God, and there unitedly consider His Holy Word in the specially appointed portions, with prayer and songs of praise.”