This godly man was a native of Tain, Ross-shire, but spent most of his lifetime in the county of Caithness. He possessed a mind of original and penetrating genius, and being deeply taught by the Spirit, he was able to bring out of the treasure-house of divine truth things new and old. He was also a keen discerning of the times. His name and fame have gone far and wide. He died a few years after the Disruption of 1843. His last words were Psalm iv. 8—
“I will both lay me down in peace,
And quiet sleep will take;
Because thou only me to dwell
In safety, Lord, dost make.”
Speaking of the five porches of Bethesda, where the impotent folks lay, he said they were figures of the Two Natures and Three Offices of Christ, where sinners should apply for healing to their souls.
When discoursing upon the resurrection of Lazarus as an emblem of Christ’s raising sinners from the grave of spiritual death, he remarked that in whatever way Christ in His sovereign grace began the conviction of a sinner, his deliverance would always be by “the word,” and that, although Christ by His own almighty power raised sinners from their spiritual graves, as He raised Lazarus from the natural grave, yet He would make use of His servants to loose them out of their trials and difficulties, as He made use of those around Him at that time to loose off the grave-clothes of Lazarus.
Sandy Gair used the following comparison in regard to false and true conversion:—”When a young horse is born, he can play and jump and do something for himself, but when a man is born, he is wholly helpless. But before the man is at his full growth and stature, the horse is dead and his carcase is with the dogs.” (The allusion here is evidently to the falling away of unsound converts.)
He said that some persons wished to get great and large deliverances out of their spiritual difficulties. But, he added, “Some got that, and have fallen grievously and taken very wide steps afterwards, wherein, perhaps, it had been better for them not to have known their deliverance so clearly. Others, again, of those who went most cleanly through the world, were ‘all their lifetime subject to bondage.'”
Speaking of “the old man” and “the new man,” he made use of the following illustration:—He said that they were like twin brothers which were born bound to one another by the side, but each having a distinct soul and body and existence for himself. While they both lived, they did pretty well, although the one was troublesome to the other. But, latterly, one of them died, and then came the trial and the terror to him that was alive, as the dead body continued joined to the living. “So,” he said, “is the living soul born again, which cannot be separated from the old dead man that was with him in a state of nature.”
“The legalist thinks that he should be perfect before he attempts to draw near to the Lord, but the true believer goes to Christ, helpless as he is—hoping.”
“Although the glass in the window is the weakest part of the house, yet it gives light to the whole house, and will stand wind and weather.” (The reference is probably to “faith” in its weakness and its strength.)
One day at a funeral, Sandy Gair was requested to ask a blessing and to be short, as the people were waiting outside. He began, and said: “Thou wert holy in Thy birth, holy in Thy life, holy in Thy death, and the glory shall be Thine for evermore.”
One day, in speaking of Satan’s efforts to carry away the comforts and promises from God’s people, and these very promises proving the destruction of Satan and his works, he employed the following illustration. “People were at one time outside roasting meat, but an eagle soaring aloft, and having an eye upon them, descended with great speed and swept away the meat and carried it to her nest. Some of the coals, however, on which the meat was roasting, adhered to it, and burnt up the eagle’s nest, young ones and all.”
He remarked concerning Ephraim that when the prophet was bidden to “let him alone,” the Lord Himself did not intend to let Ephraim alone, as if he had said to the prophet, “Your teaching will have no effect upon Ephraim; but I will handle him myself, and teach him in a way that shall have effect.”
(To be continued.)
The late Mrs. Boyd, Dingwall.
MRS. BOYD, or Annie Cameron, was the youngest daughter of Donald Cameron, farmer, Guisachan, in the north of Argyllshire. He had nine of a family, eight of whom were baptised by the priest. Before she was born he had become a Protestant. The change he had undergone was so obvious to all who knew him as that his designation became, “praying Donald.” She had thus the inestimable privilege of being reared at the family altar from her infancy. This was not fruitless in her case, as alas! it is in that of too many. Since she was a young girl, attending school, the Lord’s people took notice of her as one in whom they perceived the fear of God.
When we became acquainted with her, thirty-five years ago, she resided at Strontian, Argyllshire. Her husband, Hugh Boyd, was then factor to Sir Thomas Riddell, proprietor of the Sunart Estate. They had five of a family—four boys and one girl. One of the boys died in childhood, after giving clear evidence of having undergone a saving change. It was truly a happy home then; but the days came on poor Mrs. Boyd, in which she could say with Job: “O that I were as in the months past, as in the days when God preserved me; when his candle shined upon my head . . . when my children were about me” (Job xxix. 2-5). Her husband, who was one of the kindest of men, gave way to drink. This was the real beginning of her sorrows and painful trials. She bore it all with admirable submission and patience. He, after the lapse of a few years, lost his situation. This caused them to remove their home to Glasgow in the year 1892. She often expressed her thankfulness to the Lord, that all his transactions, in his duties as factor, were found to be absolutely correct when he demitted office.
The only daughter studied with a view to the teaching profession. It might truly be said of Mrs. Boyd and her daughter what Judah said concerning Jacob and Benjamin:—”Seeing that his life is bound up in the lad’s life” (Gen. xliv. 30). Miss Boyd became doubly dear to her mother, after it became evident that she had become a pious young woman. When she was in the prime of life, she was, after a few days’ illness, called away to her everlasting rest. Mrs. Boyd bore this painful bereavement with much patience and submission to the will of the Lord. No one ever heard a word of complaint from her lips; but the breach made caused a solemn sadness to rest upon her heart, which continued to the end of her life.
She was not conscious of ever having experienced any of the deep sense of God’s wrath and curse under law convictions of which she heard the Lord’s people speak. This caused her to conclude that she was still unchanged and in imminent danger of being lost for ever. In a letter to a friend at that time, she used many arguments to convince him of the truthfulness of her
conclusion. One of the grounds she gave was that all that appeared outwardly in her was nothing but the effect of her godly upbringing. Her real reason for writing about herself she informed him was, that she was deceiving the Lord’s people, and that if they knew her case as it was, they would be praying for her conversion. He wrote her to the effect that if she would be willing, he would examine her as to her experience and saving knowledge the next time they met. The result of this examination was that no doubt ever entered into that friend’s mind from that night of her being truly a pious woman. She never became a member in full communion with the visible Church, but that she was truly a member of the invisible Church could not be doubted by any who knew her. We often urged her to do her duty in obeying the Lord’s dying command; but the awful responsibility of doing so, should it appear at last that she was not in truth one of His followers, stood always in her way.
Mrs. Boyd was, in our humble opinion, one of the most exemplary women we ever had the pleasure of forming an acquaintance with. She excelled in many of the virtues that should adorn her sex. The modesty and subdued expression of her countenance; the submission, meekness, and patience with which she bore all her painful trials without a murmur; the warmth and constancy of her love towards the Lord’s people; and the self-denial which she manifested towards her friends, were some of her outstanding characteristics. We deeply feel, as many of the Lord’s people do, that we have lost a very sincere and faithful friend by her removal.
For years past, her usually robust health began to show signs of being seriously undermined. She had repeated attacks of pleurisy and congestion of the lungs. A year last February she had a very serious attack of both, but she recuperated wonderfully. At the beginning of this year she had another serious attack of congestion, and her heart showed signs of extreme weakness, which ended in its failure to perform its functions. When nearing her end her sister, Miss Cameron, asked her which portion of God’s word would she read to her? She asked her to read the fourth chapter of John’s Gospel, where Christ revealed Himself to the woman of Samaria: “For I think,” she said, “I desire to have Christ.” These were among the last words she spake. So our true and beloved friend departed to be for ever with Christ. This took place on the 8th day of January, and her remains were laid in the grave in Dingwall cemetery on the 11th, to await the blast of the last trumpet. Her husband predeceased her a considerable number of years.
We desire to express our deepest sympathy with her worthy sister, Miss Cameron, who will feel very lonely and helpless without her; with her three sons, very specially Captain Boyd who has nobly acted the part of a dutiful son; and with all relatives and friends.
N. C.
Beinn Shínaí.
(Air a leantuin o t. d. 481.)
THA a chuid mu dheireadh so do’n chunntas gu bitheanta air amharc thairis, agus dochais air an altrom, a mhain o’-throcair Dhe, eas-urramach agus neo-chordail ri buaidhean eile an Ti nèamhaidh. O! cia amaideach, agus cia peacach’s a tha na beachdain so, nach urainn a bhi fior, ach aig cosdas bristeadh ceartais, a deanadh breugach fireanteachd, agus a’ truailleadh naomhachd an Ti’s airde. Nach fhaigh gach duine duais dhligheach a gniomharan, agus nach e duais a pheacaidh am bas? (Rom. vi. 23.) Nach d’ thubhairt Dia an t’ anam a chiontaicheas gheibh esan bas. (Eseciel xviii. 20.) Nach ‘eil suilean an Tighearn nis gloine na gu’n seal, e air olc? (Hab. i. 13.) An d’ thubhairt agus nach dean e, an do labhair e agus nach coimhlion e?
A rithist, tha moran a cuir tosd air an coguis, leis an smuaintean ged a tha a’ faileanain aca, nach ‘eil iad nis measa na muinntir eile, agus o’ na peacanna mor leis am bheil daoine eile air an agradh, gu bheil iadsan gu sona saor. ‘S fu e’n aire a thoirt da, gu bheil daoine gu cumanta a comharachadh a mach mar pheacainean mora, a chuid sin do nach ‘eil iad fein buailteach, agus airson an fheadhainn sin do’m bheil iad buailteach, tha iad am bitheantas a dealbh leithsgeul eigin.
Mar so tha fear diomhain nam mionn, a dh’ fhosglas a bheul an aghaidh na’n neamha, ‘g amharc thairis air briathran solaimte Dhe, “cha d’ thoirt thu ainm an Tighearn do Dhia an diomhanas, oir cha mheas an Tighearna esan neo-chiontach a bheir ainm an diomhanas”; agus a’ lughdachadh a chionta, le a bhi ‘g agradh, nach ‘eil e deanadh cron do neach sam bith—cha’n ‘eil e a ciallachadh ni sam bith leis—cha’n ‘eil ann a mhain ach cleachdadh air nach ‘eil e gu tric fiosrach—gu bheil doilgheas air air a shon—ach air dha a bhi’ fada cleachdte ris, cha’n urrainn e gu furasd a sheachnad; agus an uair, a thuilleadh air na leithsgeil shaoilteach so, ach fior antromachadh, a ni se e fein a choimeas ri cuid da choimhearsnaich, a labhras gu caoimhneil, gidheadh nach urrainntear an earbsa ann a’ focal a their iad, tha e, ga shaoilsinn fein mar na sheasamh air grund ar d’a rìreadh—tha fhailinnean aige, ach cha’n ‘eil e na bhreugaire.
Am breugaire air a laimh eile, di-chuimbneachail air an fhirinn, “gu bheil bilean breugach na’n grainealachd do’n Tighearn,” agradh e na leithsgeul, nach ‘eil a bheag, no coire sam bith, ann am breug, mar an dean i cron do bhuanachd, no do chliu shaoghalta duine.
Agus an droing a tha buailteach do’n olc fhuathach so, agradh iad mar an ceudna, an leithsgeul cumanta, gu’m bheil iad saor o chiont eigin eile, a tha iad a meas ni’s measa, agus theagamh gu’n criothnachaidh iad aig an smuaintean, gu’m biodh iad
air meas cho aineolach agus, gu ‘n ceadaicheadh iad ann am mionnachadh.
An duine a bheir an car as a choimhearsnach ann an reic agus an ceannachd, agraiddh e mar leithsgeul, gu ‘m bu choir do shuil duine a bhi’ dha na mharsanta, agus toilichidh se e fein leis an smuaintean, gu ‘m bheil e ‘g ullachadh airson a theaghlaich, am feadh ‘s a tha a choimhearsnach, le cleachdainn dh’fhaingnichte na misg, a bristeadh cridhe a mhnatha, agus a toirt a chloinne gu bochdain.
A bhi air a choimeas ri leithid so do dhuine, mheasadh an ceud neach mar mhasladh mor. Agus eadhon an poitear, a chum lughdachadh a chionta ghraineil, agraiddh e, nach ‘eil e air a theorachadh le gaol na dibhe, ach le gaol na cuideachd; nach ‘eil e a ciallachadh olc do neach sam bith, agus nach ‘eil e aon chuid na mhealtair seolta, no na chealgair le aodan fada.
A nis, tha mi ‘g radh gu bheil sealladh sgiobtairail do Bheinn Shinai, freagarach gu bhi a nochdadh mearachdan an leithidibh so do leithsgeil; tha na h’ uile do ‘n leithidibh so do chionta air an toirmeasg leis an daingneachadh eagallach, “s malluichte gach neach, nach buanaich ann an uile bhrathran an lagha so, a chum an deanamh.” Tha brigh an daingneachadh uamhasach so, air innseadh gu soilleir leis an abstol Seumas ii. 10. “Oir ge be neach a choimhideas an lagh uile agus a thuislicheas ann an aon aithne, tha e ciontach do ‘n iomlan.”
A rithist, tha beachd treibhdhireach air lagh Dhe, na spioradail-eachd agus na fharsuingeachd, freagarrach a chum treorachadh gu h’ iorrasaileachd mhor, agus spiorad aithreachail. Co a dh’amh-airceas gu ceart air iarrtais lagh naomha Dhe, agus nach gabh canain na fhaidhe, “Mo thruaighe mise oir chaidh as domh,” no ‘n t-Salmadair “na h’ inntrich ann am breitheamhnas le d’ sheir-bhiseach, oir ann d’fhianuis cha bhi feol sam bith air a firinneachadh.” Aig an am cheudna, cha ‘n fheudar a dhi-chuimbneachadh, gu bheil lagh nam modhanan, a chaidh a thoirt seachad air Beinn Shinai, na leithid do mhorachd uamhasach, a ghnath a deanadh a suas riaghailt beatha, airson a chinne-daona gu h-iomlan. Is diomhain aidmheil an duine sin a tha a’ caith-eadh a bheatha gu fiosrach agus gu toileach, ann am briseadh an lagha. ‘S co fhad a tha an creidmbeach gun fhuasgladh sam bith fhaoitinn o iarrtais an lagha, gu bheil e air a thoirt fuidh bharrachd comain, gu bhi a glorachadh Dhe, le chorpr agus le Spiorad is le Dia; agus is co fad a tha e gun a leithid so do fhuasgladh fhaoitinn, nach ‘eil deigh aig air. Tha fios aig leanabh Dhe, gu ‘m bheil a shonas anns an t’saoghal so, do reir umhlachd do thoil athair neamhuidh.—An neamh airson am bheil e ‘g amharc, is neamh e a tha comhliont, ann an gloinead, far a’ bheil gach smuain, agus faireachadh; gach iarrtas, agus gnionmh, gu h’iomlan a’ chom-chordadh ris an lagh a thugadh seachad air Beinn Shinai; do ‘m brigh gradh comhlionta do Dhia agus do dhuine. O iarrtais an lagha sin cha ‘n urrainn creutair reusonta sam bith a
bhi air a chuir fa-sgaoil, oir mar a tha teisteas Dhe a seasamh neo-chaochlaideach, ‘s eigin gu bheil comain esan a ghradhachadh leis an uile chridhe, agus anam, agus neart, agus intinn, a buan-achadh gu siorruidh, seadh, eadhon ceangailte air a mhuinntir dhoruinneach, ann an ifrinn, air dhoigh (smuaintean eagallach) agus mar a bhios an doruinn gu siorruidh am meudachadh, gu ‘m bi an cionta gu siorruidh a’ dol am meud mar an ceudna.
Ni ‘s faide, tha droing le bhi a’ beachdachadh air lagh nam modhanan, mar a rinneadh aithnichte e air Beinn Shinai, air ar treorachadh trid beannacheadh Dhe, gu bhi a faireachadh a’ feum air slanuighear, agus trid cumhachd ghrasmhor an spioraid naoimh, gu bhi a gabhail ri soisgeul grais De ann an gradh dha.
Tha iad mar so duinte suas anns an chreideamh—air an toirt gu sgar do ‘n oidhirp fhaoin, a bhi ‘g oibreachadh a mach firnteachd dhoibh fein, agus air an toirt gu bhi a’ cuir an earbsa ann an Iosa, mar chrioch an lagha chum firnteachd, do gach neach a chreideas, fiosrach, “gù ‘n d’ rinn Dia easan do nach b’ aithne peacadh, na pheacadh air an son, a chum ‘s gu ‘m biodh iad air an deanamh na firnteachd do Dhia annsan.” Ris an fhirinn so tha iad ag earbsa, oir cha ‘n fheudar teagamh a chuir far am bheil gealladh Iehobhah Dia na firinn, an uile airson siorruidheachd; agus o chos Beinn Shinai, ‘g amharc le lan dochas gu Sliabh Chalbhari, agus gu h’riosal, gidheadh gu daingean, a feorachd “Co e a dhiteas? ‘S e Criosd a fhuair bàs, seadh tuilleadh fos, a dh’ eirich a ris, a tha eadhon aig deas laimh Dhe, neach ata mar an-ceudna a deanamh eadar ghuidhe air ar son.” Tha anns an fhirinn so gach ni a dh’fheumas am peacach is ciontaiche, a chum sith a chuir fa chomhair agus slainte shiorruidh. Cha’n’eil feum aig air aon chuid a chionta àicheadh no a lughdachadh—feudaidh e a h’aideachadh, na h’uile fh’arsaineachd, agus le h’uile antromachadh, agus sin mar a tha i ‘n sealladh an Tighearna Dia naomha, neach is e briseadh a lagha peacadh, agus gidheadh a bhi a mealtuinn sith. An lagh sin da-rìeadh bhrist e gu h’ eagallach, ach thug fh’urrassan umhlachd chomhlionta dha. Mallachadh an lagha tha e a toilltinn, ach chaidh am mallachadh sin a ghiulan le neach eile na àitesan; chuir e ferg gu craiteach air an Dia ‘s Airde, ach ann an Iosa tha Dia lan thoilichte; dh’fhardaich e an lagh agus rinn e urramach e—rinneadh e na mhallachadh mar a ta e sgiobhta, “‘s mallaichte gach neach a chrochar air crann”—Rinn e dioladh airson peacachd—Thoilich e ceartas Dhe, agus thug e a steach firnteachd bhith-bhuan, air dhoigh ‘s gur a h’ann tridsan, a tha air a shearmonachadh do na h’uile dhaoine, maitheanas peacaidh, agus tridsan tha na h’uile a chreideas, air am firinneachadh o na h’uile nithibh, air mhodh agus gu ‘m bheil cliu an uile ghormhor Iehobbah, mar an Dia Ceart agus an Slanuighear, a bha air eìgheach air Beinn Shinai, air a nochdadh gu soilleir air sliabh Chalbhari. A leughdair—Creid agus mar beò—Feuchaibhse a luchd tarcuis agus gabhaibh iongatas agus rachadh as duibh.
A’ CHRIOCH.
The late Mrs. Crowe, Wick.
WE regret to have to chronicle the death of Mrs. Crowe, Wick, which took place on 20th February. She was stricken with paralysis about seven or eight months ago, and, notwithstanding all that medical skill could do and the kindly attention of members of her own family, she never rallied. She was a lover of God’s people, and with her worthy husband, Mr. William Crowe, who predeceased her, she took a deep interest in the things that pertained to Christ’s kingdom. Before a minister was settled at Wick, Mr. and Mrs. Crowe entertained the ministers for a number of years at the Communion seasons, and her recollections of those days of pleasant intercourse on divine things with God’s servants were bright spots in her life, to which she delighted to look back. She was a woman of kindly disposition, and bestowed gifts freely upon the deserving and needy with discretion. Sterling honesty of character was another outstanding feature, for however much one might differ with her, there was always the feeling that she was one that shunned crooked and tortuous ways. She had real delight in spiritual things, and though much cast down at times and fearing that all was not well with her, nothing gave her greater joy, and never did she appear happier than when God’s great salvation through Christ was faithfully declared. She leaves five sons and five daughters to mourn her loss, to whom we extend our sympathy, with the prayer that their father’s and mother’s God may be their God and their everlasting portion. D. B.