A Letter from Rev. J. B. Radasi

16th May, 1921.

MY DEAR MR. CAMERON,—We all hope that you have had a pleasant journey home, and that you have arrived safely. Your visit has been a great help to our cause here, and all our people were very pleased to see you, and they have been greatly encouraged by the visit. They wish me to thank the Church at home for having sent you to visit them, and they also hope that the Church at home will not forget them in their prayers. May the Lord hasten the time when Ethiopia will stretch out her hands to God.

I have seen the people and chief at Manxeleni Kraal near Libeni, and they desire to have the school set up at once. They have no school building, but the chief has promised to lend them a hut to hold the school at present. We have about 50 children belonging to our Church there, should they all attend. I have been told by our deacon at Libeni that the preacher and teacher of the London Missionary Society has been trying very hard to induce our children who had been attending his school to join their Church, but they all refused, and so some of the parents stopped them from going to their school altogether. As I told you when you were here that our children there were sent to attend their school only, but that they were to go to our own Church. They have now broken those conditions. Under those circumstances I was obliged to start a school at once at Manxeleni, and send them a teacher from Ingwenya School, a boy who is now in Standard V.

The people at Bembesi also wish to have a school of their own if they can receive help from home. Our own school-going children would be about 30 there. The school there will begin as soon as we hear from you, as to whether the Synod has consented to those grants in aid we spoke about. The Methodists there have taken our boy, who was teaching in their school at Bembesi, made him a full member of their Church, and promised to make him a candidate for their ministry. They have transferred him from Bembesi to Gwanda, a place about 100 miles from Bembesi. All this was done against his father’s will, who is greatly upset about the matter. And so they have broken the conditions which they made with the boy’s father.

All the scholars are supposed to buy their slates and books, but there are children of heathen parents who do not care whether their children go to school or not, and who do not even care to buy them clothes. These slates and books (of which I enclose the account) are to assist children of that kind, especially at Manxeleni, where Chief Galu is. I must now close, and remain, with kindest regards to you all; my wife and our people here also wish to be remembered to you.—Yours sincerely, J. B. RADASI.

A Sermon.

BY THE REV. GEORGE HUTCHESON, M.A., of Edinburgh
and Irvine (1674).

(Fourteenth Sermon of Series on Psalm cxxx.)

(Continued from page 202.)

“But there is forgiveness with thee.”—PSALMS cxxx. 4.

I DID in the forenoon put a close to the third and main head of doctrine that is contained and included in this high and great privilege of the remission of sins, and that is to clear what this forgiveness is, and wherein the nature of it consists. And what ye heard upon it in the morning amounts to this—that pardon in the court of heaven is a distinct thing from the intimation of that pardon in the court of conscience; and therefore they that are running to the fountain and laying hold upon the promise of pardon, they must not conceive that they are not pardoned because they cannot feel by any sensible manifestation that they are pardoned. And the last thing I was upon was, that however pardon passed by God is irrevocable, it is a deed and sentence that is never revoked; once be pardoned of sin and it is eternally pardoned. And consequently the child of God that hath been at Christ the remedy with any sin, he must not conceive that every sin that troubles him, especially upon his falling in new guilt, is unpardoned; yet they that know how much they are in free grace’s debt for pardon should walk tenderly, that they open not these unripe graves upon themselves, which will be much bitterness to them, especially when new guilt is made a prospect wherethrough to read old guilt, though it be pardoned.

I proceed to the fourth head to be spoken to in this purpose, and that is the time when God pardoneth sin in His people. The text hath a ground for this also, for the psalmist finds it a fit time to strick in for pardoning mercy, and by faith to close with this, “There is forgiveness with thee.” When he is abased with the sight and sense of sin, when he finds sin such a debt, such a burden, “That if God mark iniquity, none can stand,” he finds it then time, I say, to strick in for pardon. But that I may speak a little more distinctly to this—which, when I have done with, there will remain only the right method of application of pardon to be spoken to that will bring me on in the text and to the practical use of all this doctrine—I shall speak briefly to these three questions on it:—

1. Whether sin be pardoned from all eternity, or when Christ paid satisfaction to justice on the cross, as the Antinomians say?

2. Supposing that sin is pardoned, not from eternity but in time, the next question will be, whether all sins be forgiven at once to the justified and pardoned man—whether in justification and

upon a man’s closing with Christ, all sins, not only sins, past and present, but sins to come are actually pardoned?

1. If sins be pardoned in time, how is it said (Acts iii. 19, 20) to be done at the day of judgment: “Repent ye therefore and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord,” etc?

For the first of these questions the Antinomians make justification and the pardon of sin an imminent act in God (as they call it) and they will have it past from all eternity, and they assert that all the elect are actually pardoned from eternity, and the lowest that any of them comes is, that they will have all the elect pardoned when Christ upon the cross finished the satisfaction to justice for their sins; and all that a believer gets when he comes to Christ, and closes with Christ for righteousness and life, is not an actual pardon, but the intimation and declaration of his pardon, even as when a pardoned rebel who hath a pardon in his pocket, is brought in before the king and prays for pardon, and the king intimates the pardon which he hath already got, unto him. To clear it according to scripture and so to lead you to something practical in this, ye shall take up pardon in four steps.

1. We grant that from all eternity God decreed to pardon the sins of all the elect, and in this respect we shall not decline to say that all the elect are justified and pardoned in God’s decree, to whom “Known are all his works from the beginning of the world,” Acts xv. 18. Yet we must add that that will not prove actual pardon to the elect from eternity, for all the elect are saved as well as pardoned in God’s decree; and yet they are not actually saved till they be glorified. There is only a decree concerning their pardon to be in due time past on gospel terms, and actual pardon is a transient act and changes the state of the person.

2. As pardon to the elect is decreed from all eternity, so it is purchased by Christ at His death, for then, Col. ii. 14, “He blotted out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross.” He then blotted out our libel and dittay (bill of accusations). How? By paying a price for that pardon, that in due time, and in the use of means, was to be actually conferred; and in this sense we shall let it pass that the elect were justified in Christ, their head. At His death He took up that song, Isaiah 1. 8, “He is near that justifieth me; who will contend with me?” that we might sing it after him, Rom. viii. 34, “It is God that insisteth, who is he that condemneth?”

3. But there is a third step of the pardon of sin, that is, that pardon that is decreed by God from eternity and purchased by Christ at his death, it is recorded by way of a past sentence and tendered in the word of the gospel to be embraced by sinners in due order, in the use of the means. A sentence of pardon is past and pronounced in the word of the gospel that needs no more to make it effectual to the sinner but his closing with Christ and getting in his name in the due use of the means.

4. But yet we must add a fourth step when pardon is decreed, when Christ has purchased pardon, and the sentence of pardon is past and pronounced in the Word; yet no man is actually pardoned till he come unto Christ; till he be actually penitent and a believer, he is not actually pardoned. And when he is an actual penitent and has closed with Christ for pardon of sin, righteousness and life, he may then look back with comfort on God’s decree of election, on Christ’s purchase of pardon, on his being on God’s heart when pardon is holden out in the Word; but actually pardoned he is not, till he himself come to Christ and be a believer on Him.

Many things would fall in to be spoken to for clearing of this; some whereof will come in when we come to the resolution of the next question. I shall here offer three words for clearing and confirming this truth.

1. That all the elect before conversion are in a state of wrath even as others (Ephes. ii. 3). The elect before they be quickened are children of wrath, not in their own sense only, as the Antinomians say, but really even as others, and consequently they were not pardoned nor reconciled before they were quickened more than the pagans, children of wrath.

2. It is clear from the tenor of the Scriptures that they are not, nor cannot be, justified and pardoned till they be in Christ, the second Adam, not in a decree, or judicially, as represented by Christ, but actually by faith, for we are justified by faith (Rom. v. 1). And consequently, by faith we are pardoned, which is a branch of justification. Now men are in Christ by faith, not from eternity, but in time, and on that account (Rom. xvi. 7) Paul tells of some of his kinsmen that were in Christ before him, and consequently were not actually pardoned till they were in Him by faith.

3. In the pattern of prayer, Matt. vi., we are bidden pray daily, “Forgive us our debts, as we also forgive our debtors.” The Antinomians say, when we are bidden pray for forgiveness, that it is for the intimation of pardon; but that gloss may be easily wiped off, if we consider that we are to pray for forgiveness, as we forgive others. Now we forgive others by a real passing from the wrong they have done us, and not by the intimation of pardon only. And further, it may be cleared from that same similitude that Antinomians bring of a rebel or malefactor that hath gotten a pardon from his prince. It is true, after he hath gotten his pardon, when he comes before his prince he may seek the intimation of his pardon; but he were a fool if, as oft as he came in his prince’s presence, he should seek the intimation of his pardon; and consequently it is not the intimation of pardon that is to be sought daily in that petition, but actual pardon. Thus ye see that sin is not actually pardoned from eternity. This might warn us in our practice to take a right look of the decrees of God. Profane mockers begin there to cast off all fear of God, and if (say they) it

be decreed in heaven they will get it; and if not, they will want it. Others that are more tender are ready to question if they be decreed for life, and if Christ stood in their room, and if they have interest in His death. But these are not thy first questions, but rather if thou hast need of Him, if that which thou misters (needest) be held out in the promise, and thou needest never speir (question) thy interest so long as thou hast a necessity to prove it. Till thou begin there, a comfortable look of God’s decree and purpose about thee, thou will never get.

But I proceed to the second question, whether all sins of the justified be forgiven at once. The expressions of some orthodox divines run this way—that justification being an indivisible instantaneous act, all the sins of the justified, past, present, and to come, are pardoned in that first act of justification, and all that we get afterward is a renewed sense of our justification and a renewed extract of our discharge, when by new guilt it is darkened and subdued so as we cannot read it. In the clearing of this a general truth is to be granted, that when a man is once justified, no sin that he falls in after justification shall eventually condemn him; for if we consider partly the sure decree of God that He will save His own elect whom He hath decreed to save; partly the purchase of Christ that He will lose none that are given to Him; and partly the sure state of the justified man, that as it is, Rom. viii. 30, “Whom he justifies, them he also glorifies”; we may assert when once a man is justified he shall never be condemned, though he fall in new sins after justification. But this we say not upon that account, because these sins are pardoned, but because the elect justified man shall undoubtedly repent and get pardon, and these are the terms on which we say that no sin the justified man falls in shall eventually condemn him. But more particularly, in speaking of justification and pardon of sin, ye shall in the taking of it up go along with me in these four or five steps.

1. A justified man closing with Christ by faith, his person is reconciled and received in favour with God. And that is the first great step or benefit the justified person hath that the man with Abraham becomes a friend of God from an enemy. And upon this results that distinction that is to be made betwixt a man’s state and his condition. The unrenewed man, both his state and condition are cursed, but the justified, as to his state is blessed, but his condition may alter as the moon upon his hand.

2. In justification, not only is the justified man’s person taken in favour with God, but all his sins, past and present, all the debts wherewith he can be charged in that day when he closes with Christ, are blotted out and pardoned, no more to be remembered. And his pardon is this, when he grips by faith to Christ, and through Christ, to the promise of pardon holden forth in the Gospel, his pardon is a pronounced sentence in the Word, and all his crimes and transgressions are then done away.

3. And because a justified man is not a perfect man, but falling

daily in new escapes, whereby he contracts new guilt and pollution, therefore a justified man, beside the reconciliation of his person and the pardon of his sins he is under for the time, he hath a right to that open “Fountain opened for the house of David for sin and for uncleanness” Zech. xxiii. 1. He hath a right to go to the fountain as an open fountain to wash, upon his repentance daily, as he contracts pollution, and that’s another privilege the justified man hath, that he hath a fountain to go to upon his repentance, and wash and be clean.

(To be continued.)

Searmoin

LEIS AN URRAMACH C. H. SPURGEON,
Eadar-theangaichte gu Gaelic le Alasdair Dughallach,
oileiniche ann an “Oil-thigh Spurgeon.”

“Nithe a tha dlùth do Shlãinte.”—EABH. vi. 9.

C’HA ‘N’EIL mi làn chinnteach gu’m barandaich mo cheann-teagaig gach ni a their mi uime an diugh ma leughar agus ma thugear e ann an ceangal ris a’ cho’-theagsg. Ach ‘s ann a ghabh mi na briathran ann an rathad co’-fhreagarrachd, ni ‘s mò no air sheòl eile, agus ni mi feum dhiu mar sheorsa de cheann-sgriobhadh do’n t-searmoin a tha mi ‘n dòchas a bhi air mo dheanamh comasach a liubhairt. Shuidh mi sois, agus bheachd-smuainich mi air a cheann-theagaig so,—”Nithe a tha dlùth do Shlãinte,” agus an déigh cnusachadh car ùine, ghabh mo smuainte cruth sgeula-samhlachail; agus anns a’ chruth so tha sùil agam an cur fo ‘ur combair an diugh. ‘S ann a choimeas mi Slãinte ri ionmhas saoibhir agus cosdail, a rùnaich Dia ‘na ghràdh agus ‘na thròcair neo-chriochnach, a chur do’n t-saoghal; agus chuimhniche mi gu’n robh a leithid de thlachd aig ar Tighearna Iosa ann ann toirt na Slãinte so chum an t-saoghail, ‘s gu’n do chuir e na bhag i, agus gu’n d’ thàinig e féin an cuideachd na Slãinte so agus gu frithealadh oirre. Th’air lean an sin gu’m faca mi armailt mhòr de muinntir dhealraich, a’ siubhal air an talamh so, agus a’ giulan nam meadhon seud naomh na Slãinte. Dh’amhairc mi air thoiseach orm agus chunnaic mi freiceadan toisich treun, a bha cheana air ruigsinn tràigh na Sioruidheachd. Dh’amharc mi mu’n cuairt air Slãinte, agus chunnaic mi mòran de ghràsan agus de dheadh bhèusan a’ sior fheitheamh oirre anns gach chis, cosmhull ri marc-shluagh agus saighdearan gu a dion air thoiseach, air gach taobh, agus na déigh.

Ach mu’n tòisich sinn, thugamaid dreach an rabhadh so dhuibh. ‘N uair a tha’n t-Abstol a’ labhairt mu dheadh-bheusan agus mu ghràsan, ‘se “Nithe a tha dlùth do Shlãinte” tha e’gairm

dhiubh, cha ‘n e nithe a tha ‘nan aobhar air Slàinte. Cha ‘n eil ar creidimh, no ar dòchas, no ar gràdh, no ar deadh oibríbh, ‘nan aobhar slàinte; is nithibh iad a tha dol na cuideachd, ‘mar fhireiceadan urrain. Tha ceud aobhar na Slàinte a mhàin ann an toil àrd-uachdrianach Dhé, an Athar, ann an éifeachd neo-chriochnach fola Iosa, Dia am Mac, agus ann an cumhachd Dhé, an Spioraid Naoimh. Tha ann gidheadh “Nithe a tha teachd an cuideachd Slàinte.” Beachdaichibh, mar gu ‘m b’ ann, air righ san t-seann aimsir, a’ thriall triomh a dhùthaich. Tha sinn a’ leughadh eachdraidhean mu righrean na h-àird an ear ‘s na seann linnibh, a tha ni’s coslaiche ri spleadhraich na ri firinn, ‘nuair a bhiodh iad a’ triall le feachd-cheum, le milte de bhraitaichean a’ snàmh sa’ ghaoith, agus leis gach seòrsa saoibhreis ‘ga ghiùlan leò. A nis, gabhaibh so mar stéidh mo shamhlaidh, agus smuainichibh gur i Slàinte an t-ionnhas naomh a thàtar a’ giùlan troimh an t-saoghail le freiceadain air thoseach agus freiceadain ‘na deigdh, ‘ga coimhideachd air a turas.

Tòisichidh sinn, mata, leis an fhireiceadan thoisich, a thainig an cuideachd Slàinte, no (mar is fearr a ràdh) a chaidh air thoseach oirre. Thig sinn an sin gus an fheadhain a tha ‘teachd dreach beagan air thoseach oirre. Agus bheir sinn an sin fa ‘near iadsan a tha ‘g imeachd r’a taobh, agus an sin co-dhùnaidh sinn le bhi ‘toirt fa’near an fhireiceadain dheiridh a tha feitheamh air Slàinte so ar Dé.

An toiseach ma ta. Ann an siubhal mharc-shluagh agus armailean, tha cuid ann a mharcaicheas air an aghaidh, ‘s a théid fad air thoseach air a chuid eile de ‘n armaile. Mar sin, ann an siubhal na Slàinte, tha buidheann àraidh de nithibh mòra agus cumhachdach, “a’ teachd an cuideachd Slàinte,” a chaidh fad air thoseach oirre, a’ réiteachadh na slighe. Innsidh mi dhuibh ainmean nan gaisgeach mòr so a chaidh air thoseach. ‘Se cheud aon, Taghadh; ‘se ‘n dora h-aon, Roi’-òrduchadh, ‘se ‘n treas aon Saorsa; agus ‘se ‘n Cumhnant is ceannard dhaibh uile. Mu’n d’ thainig Slàinte do ‘n t-Saoghail so, ghluais Taghadh air an fhiorthoiseach, agus ‘se b’ obair dha bhi ‘g ullachadh chairtealan air son Slàinte. Chaidh Taghadh troimh an t-saoghail, agus chuir e comharr air na tighean a dh’ ionnsuidh an robh Slàine gu teachd, agus air na creidheachan anns an robh an t-ionnhas gu bhi air a thasgadh. Dh’ amhairc Taghadh troimh an chinne-daonna gu lèir, o Adhamh sios gus an duine mu dheireadh, agus chomharrach e le seula naomh an dream air son an deachaidh Slàinte a rùnachadh. “B’eigin da dol troimh Shamaria,” thubhairt Taghadh, agus b’ eigin do Shlàinte dol an sin. Thainig an sin Roi’-òrduchadh. Rinn Roi’-òrduchadh, cha’n e mhàin comharr a chur air an taigh, ach chomharrach e an rathad anns an robh Slàinte gu imeachd a dh’ ionnsuidh an taighe sin. Shònruich Roi’-òrduchadh gach ceum a bha armaile mhòr na Slàinte gu ‘ghabhail; shònruich e an t-àm anns am biodh am peacach air a thoirt gu Criosd; an dòigh anns am biodh e air a thèarnadh, na meadhonan

a bhiodh air an gnàthachadh; chomharrich e ‘cheart uair agus a’ mhionaid anns am beothaicheadh Dia an Spiorad an dream a bha marbh anns a’ pheacadh, agus anns an rachadh sith agus maithenas a labhairt tre fhuil Iosa. Chomharrach Roi’-òrduchadh an t-slighe cho coimhlionta ‘s nach téid Slàint, uair air bith thairis air na crìochan, agus nach ‘eil i uair air bith an teagamh mu ‘n rathad. Ann an òrdugh siorruidh an Dé a tha Ard-uachdranach, bha ceuman tròcair, gach aon diubh air an sònraichadh. Mar nach ‘eil ni air bith ‘s an t-saoghail a’ teachd mu’n cuairt le tuiteamas—mar a tha eadhon àite luachair ri taobh aibhne ró’ laimh cho suidhichte ri àite righ, mar sin cha robh e iomchuidh gu’m biodh Slàinte air a fàgail an earbsa ri tuiteamas; agus air an aobhar sin chomharrach Dia an t-àit anns an suidhicheadh i a phàilliuin sin; agus an t-àm an ruigeadh i e. Thainig an sin Saorsa. Bha ‘n t-slighe garbh; agus ged a chuir Taghadh comharr air an taigh, agus ged a chomharrach Roi’-òrduchadh an rathad; bha ‘n t-slighe cho amailte ‘s nach b’urrainn Slàinte a coiseachd gus an deachaidh a réiteachadh. A mach thainig Saorsa; cha robh aice ach aon inneal-coaidh, b’ e an t-inneal sin crann-ceusaidh uile-bhuadhach Chriosd. An sud bha beanntaibh ar peacanna nan seasamh, bhuail Saorsa iad, agus sgoilt iad ‘nam bloighdibh, agus dh’ fhàg iad gleann air son muinntir shaorta an Tighearna gu imeachd troimhe. An sud bha doimhne mhòr corruich Dhé, a bhrosnuich sinne; chuir Saorsa drochaid oirre leis a’ chrann-cheusaidh, agas mar sin dh’ fhàg i rathad siorruidh air am faod armailean an Tighearna dol thairis. Tholl Saorsa gach beinn o thaobh gu taobh; thiormaich e suas gach cuan; ghearr e sos gach fridh; dh’ islich e gach cnoc àrd, agus lion i suas na glinn, air chor a’s gu’m bheil rathad na Slàinte a nis còmhnaid agus simplidh. Tha Dia ceart ‘nuair a tha e ‘fireanachadh an duine mhi-dhiadhaidh.

A nis tha tha am freiceadan toisich naomh so a’ giùlan mar am bratach; an Cùmhnant Siorruidh. Tha Taghadh, Roi’-òrduchadh agus Saorsa—na nithe a chaidh air thoiseach as an t-sealladh tha iad uile air an cruinneachadh chum a’ chatha leis a’ bhrataich so—an Cùmhnant, an Co-cheangal Siorruidh air a shuidheachadh anns gach ni agus a choimhdear. Tha fios againn, agus tha sinn a’ creidsinn, mu’n d’ fhuadaich an reulmhaidne sgàilean an dorchadais, gu ‘n d’rinn Dia cùmhnant r’a Mhac, gu’m básaicheadh esan, agus gu’n dioladh e luach saoraidh, agus air taobh Dhé an Athar, gu’n tugadh e do Iosa “àireamh nach b’urrainn neach air bith a chunntas” a bhiodh air an ceannach le ‘fhuil, agus trid na fola sin a bhiodh gu ro chinnteach air an tèarnadh. A nis, an uair a tha Taghadh a’ siubhal air aghaidh, tha e giùlan a’ Chùmhnaint. Tha iad so air an taghadh ann an Cùmhnant nan gràs. ‘Nuair a tha Roi’-òrduchadh ag imeachd, agus ‘nuair a tha comharrachadh a mach slighe na Slàinte, tha e ‘foillseachadh a mach a’ Chùmhnaint. “Chomharrach e mach àitean a phobuill a réir threubhan Israeil.” Agus tha Saorsa mar an ceudna, air

dhi bhi ‘sealltuinn ri fuil luachmhor Chriosd, a’ tagradh Slàinte dhoibhsan a cheannaicheadh leis an fhuil, do bhrigh gu’n d’òrduich an Cùmhnant dhaibh i.

A nis, mo luchd-eisdeachd ionmhuinn, tha am freiceadan-toisich so cho fad air an aghaidh ‘s nach urrainn sibhse agus mise am faicinn. Is teagasgan iad so a tha fìor, gidheadh ro dhiomhair; tha iad thall as ar fradharc agus ma’s miann leinn Slàinte fhaicinn, cha’n fhaod sinn feitheadh gus am faic sinn am freiceadan-toisich; oir tha iad cho fad air falbh ‘s nach ruig orra ach stùl a’ chreidimh. Feumaidh sinn an gloine naomh so a bhi againn—gloine fad-sheallach diadhaidh sin o’ chreidimh—no cha bhi dearbh-chinnte nan nithe nach faicear againn gu bràth. Biomaid cinnteach, gidheadh, ma tha Slàinte againn gu ‘m bheil an Taghadh againn. An ti a chreideas, tha e air a thaghadh; co air bith a thilgeas e féin air Criosd mar pheacach ciontach, gu cinnteach is leanabh taghta le Dia e. Cho cinnteach ‘sa chreideas tu’san t-Slànughear agus a theid thu d’a ionnsuidh bha thu air do Roi’òrdachadh o shiorruidh-eachd gu sin a dheanamh; agus ‘se do chreidimh an comharr agus an dearbhadh mòr air gu’m bheil thu air do thaghadh le Dia, agus luachmhor ‘na shealladh. Am bheil thu ‘creidsinn? Ma tha buinidh an Taghadh dhuitse. Am bheil thu ‘creidsinn? Ma tha buinidh an Roi’òrduchadh dhuitse cho cinnteach ‘sa tha thu beò. Am bheil thu ag earbsa ‘an Iosa a mhàin? Ma tha, na biodh eagal ort; chaidh Saorsa ‘rùnachadh air do shonsa. Mar sin cha bhi sinn air ar bualadh le h-uamhunn roimh ‘n fhireiceadan-thoisich mhòr ud a tha cheana air na sléibhteann nèamhaidh a ruigsinn, agus air àite ullachadh, far am bi na daoine taghta a’ gabhail fois gu siorruidh air uchd an Dé.

(Ri leantuin.)