I like direct, practical preaching, which helps me to live as a pilgrim on a journey. Now, some preach as if they were telling how to make shoes, instead of making them; as if they were describing the process of shoe-making to those who want to be shod. They would have their hearers all taught to be capital shoe-makers, while you want to be a shoe-wearer. They tell you all about the leather, and the rosin, and the awl; while it is a rough road for bare feet, and cold, that you must traverse constantly.
Faith opens up a way for the understanding; unbelief closes it.—Augustine.
Can You Ask God’s Blessing on the Dance?
AN excellent letter in your last, brought to my recollection an anecdote I read some years since, which I here transcribe it in the prayerful hope that, if you give it insertion, it will produce its proper effect upon some minds. A young lady who had been taught better things, was arrayed in the garb of fashion, and ready for the amusement of the ballroom. As she stood at the glass, arranging the last rose amid her clustered locks, she hastily turned round and said to her mother, “Why, what makes you look so sad? What is the matter? Come, do not be sad any more; put this rose in my hair, and see how pretty it will look.” Her mother kissed her cheek, and as she bade her good-night, whispered, “Can you ask God’s blessing on the dance, Elizabeth?” The gay, thoughtless girl gave her a quick, earnest look, and hurried down the steps. At an earlier hour than was expected, Elizabeth’s voice was heard at the door. Her mother was up-stairs, and when she went down to meet her, found she had retired to her room, where she was heard earnestly praying, “Hear my prayer, Oh Lord, I beseech Thee, and let my cry come before Thee.” Her mother entered her room and welcomed her home. “Yes,” said she, “I have got home. In that bewildered ballroom I danced with the merriest, and laughed with the loudest, but there was an arrow here,” pressing her heart. “God’s blessing on the dance! Those words rang in my ears at every turn. Oh, if God would forgive the past, if He will yet receive me, I will turn my back on all this gilded folly, and lay upon His altar what I once promised to lay there—my whole heart.” They kneeled together, and asked God to strengthen the resolution then made in His name. Prayer was heard, for among the group of lowly disciples who keep near their Lord, walking in His footsteps, and bearing His Cross, few were more humble, meek, modest, consistent, and devoted, than the once gay and thoughtless subject of this stirring and pleasing anecdote.—Christian Treasury.
My soul was drawn out for the interest of Zion, and comforted with the lively hope of the appearing of the kingdom of the great Redeemer. These were sweet moments! I felt almost loth to go to bed, and grieved that sleep was necessary.—David Brainerd.
The Bahai Movement in Religion.
THERE is an active propaganda, says “The Presbyterian,” in Persia and India in behalf of what is called the Bahai movement in religion. This movement originated in Persia, but is being propagated in India and other countries. Mrs Laurence Schoffocker, of Montreal, Canada, is touring the East in behalf of this movement. According to Mrs Schoffocker, the Bahai movement aims at establishing a universal religion for the world. The word “Bahai” means “splendour.”
This lecturer-tourist makes the following statements, as quoted in the public press:—”There are twelve principles of religion. They are the oneness of mankind; independent investigation of truth; the foundation of all religions being one; religion the cause of unity; religion in accordance with science and reason; equality between men and women; the state of being proof against prejudice of all kinds; universal peace; universal education; solution of the economic problem; universal language and an international tribunal. The speaker then read out the opinions of Lord Curzon of Kedleston, and Professor Browne, of the Cambridge University, regarding the Bahai movement.
“Concluding, the lecturer exhorted her hearers to study the movement with an open mind. It is the supreme duty of every man and woman in this world to seek after the truth for himself, or herself, and not blindly follow what others have set up for them. I have proved that the agnostic or the atheist is the most fundamentally religious, because he thinks for himself, searches after the truth for himself,” said the lecturer.
There is nothing essentially distinctive in the twelve principles announced. Christianity is a universal religion, and the commission of our Lord commands the gospel to be preached to all nations and to every creature. Christianity also believes in the oneness of mankind, and declares that “God made of one blood all nations.” There is but one redemption toward God, through Jesus Christ. Christianity looks for universal results, but has a different way of attaining them.
Bahaiism differs from Christianity in that it puts the seat of authority in man, and then by making every man a law unto himself, destroys unity of faith. Chris-
tianity holds fast to the Scriptures as the direct revelation from God and the only infallible authority in religion. This teacher of the Bahais quotes certain Englishmen in support of her position. This shows that Bahaism is not only Asiatic. It describes a widely scattered religious teaching which provides great variety of views and agrees only in the self-sufficiency and independence of the individual mind. The European and American name for Bahaism is modernism and rationalism, and it is as old as the hills. Mrs Schoffocker comes to the unavoidable conclusion which is common to all human efforts at religion when she says the agnostic or atheist is the most fundamentally religious because he thinks for himself. That is simply an awkward way of saying that all false religions exhaust and end in the denial of God or in the declaration that He cannot be known. Mrs Schoffocker might call her religious conception by any other name. It is simply ancient heathenism as cultured, or uncultured, which is without God and without hope in the world. This is a religious dream of unbelief which is seeking for the mastery in all parts of the world to-day, and requires to be stubbornly resisted.
Separate from the World.
THE Christian, while in the world, is not to be of the world (II. Cor. vi. 17). He should be distinguished from it in the great object of his life. To him, “to live” should be “Christ.” Whether he eats or drinks, or whatever he does, he should do all to God’s glory. You may lay up treasure; but lay it up in heaven, where neither moth nor rust doth corrupt, where thieves break not through to steal. You may strive to be rich; but be it your ambition to be “rich in faith” and good works. You may have pleasure, but when you are merry, sing Psalms, and make melody in your hearts to the Lord. In your spirit as well as in your aim, you should differ from the world. Waiting humbly before God, always conscious of His presence, delighting in communion with Him, and seeking to know His will, you will prove that you are of heavenly race. And you should be separate from the world in your actions. If a thing be right, though you lose by it, it must be done; if it be wrong, though you would gain by it, you must scorn the sin for your Master’s sake. You must have no fellowship with the unfruit-
ful works of darkness, but rather reprove them. Walk worthy of your high calling and dignity. Remember, O Christian! that thou art a son of the King of kings. Therefore, keep thyself unspotted from the world. Soil not the fingers which so soon are to sweep celestial strings; let not those eyes become the windows of lust, which are soon to see the King in His beauty—let not those feet be defiled in miry places, which are soon to walk the golden streets—let not those hearts be filled with pride and bitterness which are ere long to be filled with heaven, and to overflow with ecstatic joy.—
C. H. Spurgeon.
The Late Mrs Maclaine, Oban.
WE desire to record with much regret the death of this excellent woman on the 27th day of December 1923. Mrs Elizabeth Maclaine or Macpherson, as her maiden name was, attained to the great age of over 84 years at the time of her death, being born at Dunoon in the month of August 1841.
We learned from herself that she was very early brought under the influence of the Word of the Lord. Her father was a gardener to begin with, and held the office of the eldership in the Parish Church of Dunoon. She told us on one occasion that he refused to work on the Fast-Day of the Communion season, and this led to his either losing his situation, or giving it up, and taking a farm outside of the town. Seeing that his reason was of this nature, we believe that instead of losing thereby, he got an hundredfold in this world, and now is for ever entering into the joy of his Lord. We cannot but suppose that his family was well instructed when the head of the household sought to walk in the footsteps of Abraham. “For I know him that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment.” She had thus her upbringing under a godly father, and, let us add, under a godly ministry.
Dr Kennedy gives an informing account of Dr Mackintosh Mackay, of Dunoon, in the “Disruption Worthies of the Highlands.” Dr Mackay went there from the parish of Laggan, in the year 1831, in a state of mind and heart which is described as “the restored fervour of his first love.” It seems that there was need for such. Dr Mackay was one of the eminent ministers of Scotland who formed the Free Church in 1843, and
he continued to labour in Dunoon and the district for about 10 years thereafter. Mrs Maclaine’s early years were passed under his ministry, she herself being one of the seals of it. The portion of the truth which was blessed to her to the salvation of her soul was, “For ye are dead, and your life is hid with Christ in God” (Col. iii. 3). This change took place when she was about the age of thirteen years.
After being for a period at farming near Dunoon, her father left the district, and took a farm near Rothesay, where she was until her marriage. She spoke with great regard of Rev. Mr Anderson, but did not seem to be much acquainted with Rev. Mr Craig, or to know at all his remarkable book on the Redeemer.
In the providence of the Lord, she was married in 1870 to Allan Maclaine, a yacht-master, and came to live in the town of Oban, where she passed the remainder of her life. It was her lot to have severe trials in her married life, due to the ill-health of her beloved husband, whom she regarded as like-minded with herself in the things of salvation, and that more and more as his end drew near. Owing to an accident on board ship, on the way to New York, he was sent home incurable, and lay on his bed for about twenty years. She courageously set herself to the duties and difficulties of her position, and by the grace of God was enabled to do and to bear His will. She had not naturally a tendency to depression of spirits, and this itself was so far a blessing in her circumstances.
After many years in Oban, she was constrained to leave the Church which so many like-minded with her loved so well. When the constitution of the Free Church was radically changed in 1892, those abiding in heart and in profession by the main and subordinate Standards of the Church, continued to maintain their position, and protested against the departure of 1892. She had no hesitation in following whole-heartedly the Fathers in the Church in their protest and separation, and was thus among the first members of the Free Presbyterian Church congregation in Oban. Her high regard for the leading well-known men of the congregation here was truly reciprocated by these “men in Christ.” It was refreshing to hear her speak of Mr Duncan Crawford, Mr Angus Macdougall, Mr Allan Macdonald, and other worthy men now at their eternal home. The remembrance of them and of what they said was repeatedly to her soul as a word in season to one who is weary. One could also see that she felt very much the loss of the late Mrs Crawford. She was feeling then, she said, like a sparrow on the house-
top alone. But although feeling lonely when these witnesses were removed, the Lord was good to her. She remarked on one occasion that her word of comfort and meditation at that time was, “As thy days, so shall thy strength be.”
Mrs Maclaine suffered a great deal latterly, her trouble being really in the region of her heart, but involving complications. She was lovingly attended to by relatives, and may her grand-niece, whom she brought up, take her counsel and example, by the blessing of God, and may those who attend our Church from the vicinity of her home remember that Neil Macdonald, the late elder, and this woman will rise up and testify against them if they seek not the Lord while He is to be found, and if they call not upon Him while He is near!
The end came suddenly, although not unexpectedly, on the last Thursday of the year, and with it came entrance into rest, and the enjoyment of that reward which is great in heaven. She was a woman of much understanding in the Word of truth, a woman of prayer—fearless and faithful in speech and action, as far as in her lay, for the cause of Christ.
Her mortal remains were laid to rest in Pennyfuir Cemetery, Oban, until the Son of Man come in His glory to gather His elect from the uttermost parts of heaven to the uttermost parts of the earth.
“Lord, Thou hast been favourable unto Thy land: wilt Thou not revive us again: that Thy people may rejoice in Thee?”
D. A. MACF.
The Late Mrs Murray, Portgower Helmsdale.
THE Word of God tells us, “It is appointed unto men once to die, and after death the judgment.” But it’s only when we are taught from above that we believe this. Having been taught from above we hear the Psalmist say, “Lord, teach thou us our end in mind to bear.” And Job had this teaching also, for we hear him say, “Man lieth down and riseth no more.” But Job could say, and that from his innermost soul, “I know that my Redeemer liveth.” What a wealthy saying. What an infinite, precious knowledge. We would like to abide by this well, with such preciously sweet water, that we, like Job, might drink thereof. But, Oh, how gloriously sweet is Job’s saying, and will
continue so through an endless eternity — “I know that my Redeemer liveth.” It is written, “This is life eternal, that they might know Thee, the living and true God, and Jesus Christ whom Thou hast sent.” There are characters in the Bible whom God hath made beautiful, and we love to read of them. But there is one in the Bible above all. Hear how the sweet singer of Israel sings so beautifully of Him—
“Thou fairer art than sons of men
Into thy lips is store,
Of grace infused God therefore thee
Hath blessed for evermore.”
Coming down the ages, we find that the fishermen of Galilee were caught by the same spirit as the King of Israel was, for we hear them say, “We beheld His glory, the glory of the only begotten of the Father, full of grace and truth.” Oh, the need we have to learn wisdom and truth.
While returning from work lately, we found a sparrow on the road dying. We lifted it, and put it under a bush, that it might not be trampled on, and these words came to our mind—“Not a sparrow shall fall to the ground without His notice.” We were led to think of the infinite condescension of Him of whom it is written, “Heaven is His throne, earth His foot-stool,” and, again, how infinitely great the care for His people is, of Him who hath said, “Ye are of more value than many sparrows.” If we were not so brutish in our understanding we might learn something, yea and benefit, from such incidents. But how true it is that as the years pass death leaves many empty places in our congregations, and we are now sorry to record the death, at the age of seventy-nine years, of Mrs Murray, widow of J. T. Murray, Murray House, Portgower, which has left an empty place in our congregation here. Deceased was a member of the church, and a true and loyal F.P. Having in her young days the acquaintance of some of the Lord’s people, she was conversant with their sayings, and could relate in her own quaint way many interesting anecdotes regarding them. She was regular in attending the means when possible, but failing health, and residing a considerable distance from the meeting-place, prevented her attending latterly. Mrs Murray leaves a family of two sons and two daughters, to whom we extend our sympathy. J. A.
The goodness of God is not properly comprehended, when security does not follow as its fruit.—John Calvin.
Searmoinean leis an Urramach Bonghas MacMhaolain.
Corintianach, viii. Caib., 9 Rann.
Searmoin VII.
“Oir is aithne dhuibh gràs ar Tighearn Iosa Criosd, ged bha e saoibhir, gidheadh gu ’n d’ rin- neadh bochd e air bhuir sonsa, chum gu biodh sibhse saoibhir tre a bhochdainn-san.”
(Air a leantuin o t.-d. 190.)
Tha ’n t-Abstol Seumas ag innseadh dhuinn, gu ’n “do thagh Dia bochdan an t-saoghail, saoibhir ann an creidimh, agus ’nan oighreachaibh air an rioghachd a gheall e dhoibh-san a ghràdhaicheas e.” Tha e ro shoilleir, gur ann am measg bochdan an t-saoghail a bha ’n t-àireamh a bu mho d’ a fhiar phobull aig an Tighearna anns gach linn, agus uime sin, tha e nadurra a chreidsinn, gu feudadh cuid diubh a bhi gu tric ann an anuireasbhuidh a thaobh nithibh aimsireil; gu h-araidh ann an amannaibh trioblaid, agus géur-leanmhuinn anns an eaglais. Bha ’n eaglais air a géur-leanmhuinn gu teann ann an linn nan Abstol. Anns an linn so, dh’ fhuiling mòran do na naoimh creachadh am maoin, bha iad air am fògar o àite gu h-àite, a fulang tart, agus ocras, agus iomadh uireasbhuidh eile. Uime sin, b’ e dleasdanas na muinntir aig an robh pailteas do stòras an t-saoghail so, a bhi frithealadh dhoibh, a bhi leasachadh an uireasbhuidh, a bhi leantuin eisimpleir an Ti a tha “ ullamh gu cabhair a dheanamh aar a phobull anns gach àm feuma.” Chi sinn anns a chaibdeil so, gu robh an t-Abstol Pòl ag earalachadh, agus a brosnachadh nam Corintianach a dh’ ionnsuidh an dleasdanais so. Bha e ga’ moladh air son an dearbhaidh a thug iad air an umhlachd do thoil Dé, agus air an gràdh do na braithribh, le bhi frithealadh dhoibh ’sam àm a chaidh seachad; ach bha e mar an ceudna, g’ am brosnachadh gu bhi meudachadh ni bu phailte anns an deadh obair so. Agus chum an dleasdanas so a sparradh orra leis an tuille ùghdarras agus cumhachd, bha e gan gairr, ann am briathraibh ar teagaig, gu bhi toirt fa ’near eisimpleir Chriosd, gu bhi toirt fa ’near an doigh iongantach anns an do thaisbean esan saoibhreas a ghràis agus a thròcair, le e féin irioslachadh, le e féin a dheanamh bochd, chum a phobull a dheanamh saoibhir. “Oir is aithne dhuibh gràs ar Tighearn Iosa Criosd, ged bha e saoibhir, gidheadh gu ’n t’ rinneadh bochd e air bhuir sonsa, chum gu biodh sibhse saoibhir tre a bhochdainn-san.”
Ann an labhart o na briathraibh so, bheir mi fa ‘near,
I. An seadh anns an robh Criosd saoibhir mu ‘n d’ rin- neadh bochd e.
II. An doigh anns an d’ rinneadh bochd e.
III. Gu ‘n d’ rinn se e féin bochd, chum a phobu a dheanamh saoibhir.
I. Tha mi ‘n tús gu bhi toirt fa ‘near, an seadh anns an robh Criosd saoibhir mu ‘n d’ rinneadh bochd e.
- Anns a cheud àite, cha b’ ann do nadur talmhaidh a bha saoibhreas Chriosd; oir tha e soilleir nach robh e riamh saoibhir mar dhuine; cha b’ ann le nithibh truail- lidh, mar a ta òr agus airgiod, ach le fhuil luachmhoir féin, a bha e ri saorsa cheannach d’ a phobull; agus uime sin, cha robh feum aig air stóras an t-saoighail so. Cha b’ ann a chruinneachadh stórais, na chum e féin a dhean- amh beartach, a thainig e idir a dh’ ionnsuidh an t-saoighail, ach chum e féin a dheanamh bochd, agus chum a laithean air thalamh a chaitheadh ann an staid iosoal, agus uireas- bhuidheach. ‘S ann, a reir coslais, ‘na dhuine bochd, gun chumhad, gun ighdarras, gun stóras, a chuir Criosd seachad aimsir a chuaire anns an fhàsach so. ‘S e so an sealladh a bh’ aig a luchd-dùthcha féin, anns a choitchionn air; bha e suarach agus tàireil ann an sealladh nan Iudh- ach, do bhrigh nach robh e air a chuaireachadh le stóras agus mór-chuis thalmhaidh. Gidheadh bha ‘n Tighearn Iosa Criosd ann an seilbh air ionmhas. folaichte, eadnon ann an staid irioslachaidh; bha e ann an seilbh air ionmhas a bha folaichte o rosgaibh dhaoinne; oir fo sgàil naduir na daonnachd, bha iomlaineachd na Diadhachd a gabhail comh- nuidh.
‘S e ‘n Tighearn Iosa Criosd, an dara pearsa anns an Diadhachd. A nis, ged tha eadar-dhealachadh eadar pearsaibh fa leth na Diadhachd, cha ‘n ‘eil eadar dheal- achadh sam bith eadar nadur nam pearsaibh sin. Ged tha eadar-dhealachadh eadar an t-Athair agus am Maic, mar phearsaibh, gidheadh tha iad nan aon a thaobh na- duir, tha iad araoi ann an seilbh air an nadur cheudna, air nadur iomlan na Diadhachd. Ach tha na sgiobtuir- ean a teagasg dhuinn, gu bheil nadur na Diadhachd neo- chriochach, gu bheil “airde agus doimhne, fad agus leud do shaobhreas anns an nadur so, a chaidh thar gach uil’ eòlas;” ach ciod air bith àird agus doimhne, fad agus leud an t-saoibhrais a tha gabhail comhnuidh anns an Diadhachd, bha ‘n Tighearn Iosa Criosd ann an seilbh air an iomlan do ‘n t saoibhreas so, mun do leagadh bunait an domhain. Mun do ghinneadh ‘na enoic, mun do dhealbh- adh an talamh, mun robh bith aig creutair sam bith, faic- sinneach na neo-fhaicsinneach, bha esan ann an cruth Dhé, ann an seilbh air nadur, air buaidhibh, seadh, air uile sha- obhreas na Diadhachd.
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Bha ‘n Tighearn Iosa Criosd saoibhir ann an glòir, mun robh e air a dheanamh ‘na dhuine. Ma bha e ann an seilbh air nadur agus buaidhibh na Diadhachd, mar thug mi cheana fa ‘near, tha e ‘na ni ro chinnteach, gu ‘n robh e ann an seilbh air glòir na Diadhachd mar an ceud-na. ‘S e so a “ghlòir a bha aige maile ris an Athair, mu ‘n robh an saoghail ann.” Bha e ann an cruth Dhé, mun robh e air fhagail ann an cruth mar dhuine; bha e comh-ionann ris an Athair, mun robh e air a dheanamh ann an coslas dhaoine; bha e ann an seilbh air nadur, agus air uile glòir na Diadhachd o bhith-bhuantachd. B’ e dealradh glòir, agus fior iomhaigh an Athar, agus ‘s e mar an ceudna a dh’ fhoillsich an t-Athair. Tha n t-Athair a gabhail comhuidh ann an solus, a dh’ ionnsuidh nach fhaic sùil creutair air bith; ach rinn “am Mac, a bha ann a uchd o shiorruidheachd fhoillseachadh.” Dh’ fhoillsich e glòir an Dé neo-fhaicsinnich air doigh ro iongnantach, do uile chreutairibh reusonta na cruithachd. An uair a rinneadh e ‘na dhuine, bha ‘ghlòir féin ann an tomhas mòr air a folach o shùilibh dhaoine. Tha e fior gu ‘n do dhealraich boillsgean do ghloir an Dhiadhachd air uairibh a mach, eadhon ann an staid irioslachaibh. Air sliabh a chruth-atharrachaidh, agus aig amamaibh eile, chunnaic a dheiscibuil “a glòir mar glòir oin-ghin Mhic an Athar, làn gràis agus firinn,” gidheadh, bha glòir so, ann an tomhas mòr, folaichte fad aimsir a chuairt air an talamh. Thà glòir na gréine nadurra a comhsheasamh ann a solus, anns na gathaibh glan, dealrch, a tha sruthadh o thobar an t-soluis so; ach an uair a tha neulta tiugh is dorchadas a comhdachadh aghaidh na gréine, tha a glòir ann an tomhas mòr air a folach; air an amhuil cheudna, bha glòir Chriosd, “Grian na fireantachd,” ann an tomhas mòr folaichte co fhad ‘s a bhuanach e ann an staid irioslachaidh. Chaidh a Ghrian so fodha fa-dheireadh, chaidh i a sealladh ann an gleann dorch a sgàil a bhàis; ach an deigh dhìth dol fodha air thalamh, an deigh dhìth dol a sealladh an taobh a bhos, dh’ éirich i an taobh thall, agus dhealraich i mach ann an àrd-speuraibh nam flaithis, ‘n a h-uile neart, ‘na h-uile ghloir, leis a ghloir a bha aice mun robh an saoghail ann.
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Bha ‘n Tighearn Iosa Criosd saoibhir ann an sonas, mu ‘n d’ rinneadh e ‘na dhuine. Bha e ann an seilbh air glòir, onoir, agus sonas neo-chriochnach o bhith-bhuantachd. Cha ‘n e ‘n aon tomhas do shonas a th’ aig an iomlan do phobull an Tighearna anns an t-saoghail so. Tha cuid aca a mealtuinn tomhas gu mòr is àirde do shonas na cuid eile; ach cha ‘n eil aig neach sam bith do fhor shonas, ach na fluair e o Dhia; oir ‘s e Dia tobar gach sonais; agus ‘s ann mar is tric, agus is pailte, tha neach
air bith ag òl as an tobar so, na’ mealtuinn comh-chiomunn maillle ri Dia, is àirde a ta thomhas do shonas. Tha e ‘na ni cinnteach gu robh sonas Adhamh, ‘na cheud staid, ni b’àirde, agus ni b’iomlaine, na bha sonas aon neach do phobull Dé a bha riamh air thalamh o thuit Adhamh. Bha sonas Adhamh neo-mheasgta le nithibh searbh air bith, bha e saor o thruaillidheachd naduir, o thrioblaid imtinn, agus o an-shocair cuirp, agus cha robh uireasbhuidh sam bith air o ‘n leth a mach, a dh’ fheudadh a dheanamh mi-shuaimeach na neo-shona. Bha ‘n dorus fosgailte, agus an t-slighe réidh dha ‘n comhnuidh, a dh’ ionnsuidh tobar an t-sonais, ionnas gu ‘m feudadh e teachd co tric ‘s a b’ail leis a tharruing uisge le h-aobhneas as. Uime sin tha e na ni ro chinnteach gu robh Adhamh, ‘na cheud staid, ann an seilbh air tomhas àrd do fhor shonas; gidheadh tha aingil nam flaithes ann an seilbh air tomhas gu mòr is àirde do sholus, do maothachd, agus do shonas, na bha aig a cheud Adhamh. Tha na h-aingil a gabhail comhnuidh ann an riochachd an t-sonais, dlùth do thobar an t-sonais, agus a ghnàth lan do ‘n t-sonais neo-mheasgta tha sruthadh o ‘n tobar so. Ach ciod e sonas creutair cruthaichte air bith, ann an coimeas ri sonas do-rannsachaidh aon do phearsaibh na Diadhachd? Cha ‘n ‘eil do shonas aig an aingeal is àird an an glòir, ach braon as a chuan neo-chriochnach, a tha gabhail comhnuidh ann an nadur na Diadhachd; ach bha ‘n Tighearn Iosa Criosd, mu ‘n d’ rimneadh e na dhuine, ann an seilbh air an iomlan do ‘n t-sonas so. Bha e na luidhe ann an uechd an t-sonais, agus mar gu m b’ ann, air snàmh ann an cuan do shonas o bhith-bhuantachd. ‘S ann an deigh dha bhi air fhoillseachadh anns an fheòil, agus cruth seirbhisich a gh’abbail air féin, a bha e air fhaotainn ‘na dhuine doilghiosach, agus eòlach air bròn.
- Bha ‘n Tighearn Iosa Criosd saoibhir ann an gràs agus ann am maitheas, o bhith-bhuantachd. Tha so air fhilleadh ann am briathraibh ar teagaig:—”Oir is aithne dhuibh gràs ar Tighearn Iosa Criosd, ged bha e saoibhir, gidheadh gu ‘n d’ rimneadh bochd e air bhur sonas, chum gu ‘m biodh sibhse saoibhir tre a bhòchdainn-sam.” Tha na briathra so teagaig gu soilleir, gun robh Criosd ann a seilbh air mòr shaoibhreas gràis, agus tròcair, ‘na cheud staid. Agus bha feum aig air a bhi saoibhir da rireadh, an uair a ghabbh e os làimh sluagh co lionnmhor agus uireasbhuidheach ri pobull taghta Dhé, a dheanamh uile saoibhir agus sona. Cha ‘n e ‘m beagan a bha leòir fhoghainteach, chum sluagh co mòr a shàsachadh, chum an uireasbhuidhean uile leasachadh; ach bha lánachd neo-chriochnach air a thasgaidh suas ann an Criosd, bha uile ionnhas a ghliocais, an eòlais, agus a ghràis a gabhail comhnuidh
annsan; seadh, bha e ann an seilbh air saoibhreas do bheannachdaibh spioradail a chaidh thar gach uil’ eolas. Bha e féin mar an ceudna làn fhiosrach gu robh gu leòir aige, cha ‘n e mhain a leasachadh uireasbhuidh a phobuill, ach chum an togail os ceann gach uireasbhuidh, agus chum an deanamh saoibhir tre shiorruidheachd ann an gràs agus glòir.
(Ri leantuin.)
How Billy Bray, “The King’s Son,” Kept the Sabbath.
THE life of Billy Bray, the converted Cornish miner, makes lively reading, and the following narrative is interesting as throwing light on his character. One of the marked features of Billy’s character was his love and reverence for the Sabbath. It was to him a day “most calm, most bright, the pearl of days,” in his estimation, to both rich and poor, to the poor especially. An attempt was made soon after his conversion to rob Billy, the Cornish miner, of this boon. Prior to his conversion his Sabbath days had been spent in idleness and sin, but now he wished to sanctify it to God. One of the levels in the mine he was working was filled with water every twelve hours, and as one of the enginemen, it was Billy’s duty to draw this water by pumping to the surface. When it came to Billy’s turn one Sabbath to draw the water, he went to Hicks Mill Chapel to worship God, and he felt that the Lord was speaking to him, and saying—”Stay here and worship me this day.” Billy did not hesitate to obey, and answered—”I will, Lord,” and he left the mine to look after itself in the full belief that his God would keep all things right for him. On Monday morning he went early to the mine, for he felt that it was his duty to do so. The manager asked him why he was absent on the Sabbath. Billy frankly told him that it was the Lord’s will that he should not work on the Sabbath. “I’ll Lord’s will thee,” was the manager’s angry response; “thou shalt not work here any more.” Billy heard his sentence unmoved, for “I felt,” he said, “I had the Lord of rocks and hills for my Friend, and I did not care who was against me.” But when his mate told him that he was paid off also, Billy said to him—”You must not be turned away for what I did.” Billy then spoke to the manager on the man’s behalf, and at the interview the manager said to Billy that he must give up that foolish notion he had of not working
on the Sabbath, for men in mines must work on this day. Billy replied—”For the wickedness of the wicked the land mourneth; and I have a new Master now, and He tells me I must not work on the Sabbath Day, but keep it holy; and I shall do as he tells me.” Some time after this two men came for him, and told him that the manager wished him to work in a certain “shift” in the mine. Billy accepted the offer of work, and though, according to some accounts, the work was given to him by way of punishment, as it was prospectively unremunerative, yet it turned out to be exactly the opposite, and Billy, instead of receiving only £2 a month as he had before, was now making more than £5 per month, and had his Sabbaths to worship his God. As he said himself—”And so the Lord cleared my way forever from working on the Lord’s Day. I did not lose by serving the Lord, but got £3 a month more than I got before; and did the will of the Lord, which is better than all the money in the world.”