X.
(Air a leantuinn).
V.
“Agus sheas Iosa, agus ghairm e air.”—Mata.
“Agus sheas Iosa, agus dh’àithn e esan a ghairm d’a ionnsuidh.”—Marc.
“Agus air seasamh do Iosa dh’àithn e a thoirt d’a ionnsuidh.”—Lucas.
’Nuair a sheas Iosa mar so bha e air a shlighe, air son na h-uair mu dheireadh a dol gu Ierusalem. Bha “uair” a tarruing am fagus, agus bha esan a deanamh cabhag chum a coinneachadh. Bha fios aige gu’m biodh i na uair amhghair agus treigsinn, uair agus cumhachd an dorchadais (Lucas xxii. 53). Chunnaic e an cupan bha e gu òl, agus b’àithne dha seirbhe gach boinne bha ann (Marc x. 32—34; Mata xx. 22; Eoin xviii. 11). Bha fios aige gu’n robh aige ri gleachd, ri uamhasan a bhàis, agus ri cumhachdan na h-ifrinn, agus piantan do-ghiùlan feirge Dhé ag iarraidh dioghaltais a ghiùlan, Gidheadh bha a leithid do ghràdh do pheacaich, a leithid do dh’fhuath do pheacadh, a leithid do dh’eud air son glòir na Diadhachd, bha air a maslachadh, bhi air a toirt gu solus, ga lìonadh, agus ga losgadh suas, is gu’n robh e ga shìneadh féin air aghaidh, cha mhòr nach dubhairt mi le dian-thogradh mì-fhoighidneach. Bha e air a theannachadh, air mhodh do-labhairt gus an d’thug se e féin suas ’na ìobairt do cheartas Dhé air son peacadh a shluaigh (Lucas xii. 50).
Cha robh neach ’sa chruinne-cé air a leithid do thurus roimhe. Cha bhi eadhon esan air a leithid do thurus a rís. Bha saoradh an t-saoghail (Eoin i. 29), sgrios an diabhuil (Eabh ii. 14), agus am foillseachadh bu bhuaidhean Dhia a bhios a chaoidh air a dheanamh (Lucas ii. 14; Eoin xiii. 31, xvii. 1, 46; Eph. iii. 10, 21); gnothuichean neo-chrìochnach cudthromach trì saoghail, neamh, talamh, is ifrinn, agus glòir na Diadhachd àrd-uachdaranach, sìorruidh uile an crochadh air, agus air a bhàs bha e gu choimh-lionadh ann an Ierusalem (Lucas ix. 31).
An gabh stad a chur air, air an t-slighe so? C’àit am bheil a chuis cho cudthromach is gu’n cuir i moille airsan air a shlighe? Ciod an gnothuch duine no impireachd thà airidh eadhon air smuain, bhuaithe-san a nis. Nach dean
an sealladh tha aige air fulangasaibh sìorruidh, agus air glòir shìorruidh tha gu’n leanntuinn a chridhe a lìonadh a nis? Seasadh eadhon ainglibh Dhé, air ’ar n-ais! Na taisbeanadh cherubim, no seraphim iad féin a nis! Biodh iongnadh oirbh, a neamhan, agus bi ad’ thosd a thalamh, am feadh tha ’ar Cruithear, agus ’ar Tighearna tha os ceann nan uile, Dia beannaichte gu sìorruidh, ag imeachd air a shlighe tha do-labhairt nàrach agus glòirmhor. Feumaidh e an t-slighe uamhasach ud a shiubhal leis féin!
Ach ciod an guth tha briseadh na tosdachd naomh ud? Co tha gabhail air tarruing am fagus, le éigheachd co labhar? An e duine dìblidh! An e fear-iarraidh deirce truagh dall, tha tabhairt a dhoilgheasan suarach-san fa chomhair a chridhe tha tional dha ionnsuidh féin amhgharan saoghail! An d’thoirear éisdeachd dha? Am pill an carbad cogaidh, tha luathachadh chum a’ chatha a thaobh air son cnuimh? An cuirear stad air mòr-làn a’ chuain, tha gu bras a’ dìreadh a’ chladuich, eagal is gu’m bàthadh uan lag air a’ bhàthadh? Nach ann is còir dhuinn a dhol leis a’ mhòr-shluagh a dh’iarraidh air Bartimeus a bhi ’na thosd?
Ah! ma ni sinn so, cha’n aithne dhuinne, no dhoibhsan cridhe ’ar Tighearna. Ma tha sinn an dùil gu’n cuir sinn urram airsan leis a so gheibh sinn gur ann a tharruing sinn nàire oirnn féin. Oir faic tha e pilleadh ris an éigh; tha e ag amharc air fear-iarraidh na deirce. Cha’n ’eil dealanach ’na shùil, cha’n ’eil uamhas ’na ghuth. Tha a ghnuis dhoilgheasach a’ lasadh suas le aod ghràdhaich. Tha e ri seasamh. Tha e a’ deanamh moille ’na thurus. Tha e gairm an duine bhochd dha ionnsuidh, agus tha e gu caomh ag iarraidh orrasan tha mu’n cuairt dha briathran a chuiridh aithris, agus ceumaibh an doill a stiùradh dha ionnsuidh. “Sheas Iosa.” Seasamaid-ne mar an ceudna, agus gabhamaid iongnadh. Ann an so foghlummaid gràs an Fhìr-shaoraidh, agus taisgeamaid suas ’nar cridheachan an teagasg beannaichte.
Nach maiseach an sealladh e? Nach ’eil irioslachd an t-seirbhis ud airidh air Dia; nach ’eil gràsmhorachd na tròcair ud, air a ghineamhuinn o neamh. An lugha na solas neamhaidh tha sruthadh a mach ann an caoimhneas co iongantach?
Feudaidh sinn foghlum an so mar an ceudna cho mì-reusonta, agus cho mì-nàdurra is tha mì-chliù luchd Dia-aicheadh air an t-soisgeul. Their iad nach creid iad, gu’n d’thàinig Mac Dhia do’n t-saoghal, agus gu’n do bhàsaich e air son a shàbhaladh. Tha an saoghal so ro bheag, agus ro shuarach, am measg mòrachd a’ chruinne-cé, gu ceadachadh dhoibhsan a smuaineachadh gu’m b’urrainn do Chruithfhear mhilleanan do-aireamh do ghrianaibh is do shaoghail, cromadh sìos, chum gràdh a thabhairt, curam a gabhail, agus fulang, is bàsachadh air son cnuimhean na talmhainn, tha caitheamh am beatha ’san t-saoghal ìochdarach so.
Nochd Dr Chalmers cho faoin agus tha am beachd so; le thaisbeanadh an Dia a rinn na neamhan le’m feachd uile, agus tha cumail suas nan uile nithibh, gu’m bheil cùram aige ga ghabhail de’n duilleag is lugha tha fàs air craoibh agus de dh’fheur na machrach, agus ma tha sin mar sin, an e nach biodh curam aige de’n duine aig am bheil anam sìorruidh.
Do neach aig am bheil sealladh goirid, tha togail meòir air a faicinn gun chumadh, am feadh ’nam faiceadh e dealbh beag dhith, chitheadh e a maise. Agus nach feud sinn fhaicinn ann an seasamh Iosa, aig gairm an duine bhochd ud, mar gu’m b’ann samhlaidh air irioslachadh, agus freagairt dhoibhsan nach creid gu’n d’ fhoillsicheadh Dia ’san fheòil. Bha e airidh air a’ choigreach urramach ud, seadh bha e ’na ni maiseach is òirdheirce, gu’n seasadh e chum duine bochd bha ag iarraidh na deirce a chòmhnadh, ged a bha inntinn féin air a luchdachadh le cudthrom na h-ìobairt neo-chrìochnach bha e gu ìobradh. Co, ma ta, a labhras gu tàir-chuiseach mu shaorsa dhaoine tre’n chrann-cheusaidh, agus gu’n abair e gu’n robh e mì-airidh air Cruithfhear a’ chruinne-cé ’sam bheil an saoghal so mar smùirnein. Am bi speuradair ann am beachdachadh air glòir Dhé air a foillseachadh leis na speuran, agus a faicinn am mheud nach gabhar a thomhas, air a shlugadh suas cho mòr leis an t-sealladh, agus gu’n dean e tàir air a’ smuain gu’m bheil an Dia so a’ cumail suas is a’ beannachadh gach grian is gach rionnag dhiubh sin? Ma dh’amhairceas na speuradairean sin air mòrachd cruthachadh Dhé, gus am bheil iad a’ meas an t-saoghail far am bheil iad a’ chòmhnuidh suarach, gun a bhi faicinn airidheachd no glòir ’sa chrann-cheusaidh, ged tha éifeachd ann chum àireamh do-aireamh a theàrnadh o sgrios agus ged tha e a’ glòireachadh buaidhean Dhé an làthair a’ chruinne-cé, thugamaid fa’n comhair fìrinn agus maise an t-seallaidh so, Iosa a’ feitheamh ris an dàll, chum is gu’m biodh iad air an treòrachadh gu aideachadh na fìrinn.
“Sheas Iosa,” agus cuin a dhiùlt e riamh seasamh aig gairm peacaich fo amhghar? Cha’n e mhàin sin, ach ma sheas e aig an àm ud, ciod an suidheachadh anns an urrainn e diùltadh? Nach e an Tì ceudna e, an dé, an diugh, agus gu sìorruidh (Eabh xii. 8)? An d’fhàilnich an gràdh, nach robh e’n comas a’ bhàis no na h-uaigh a mhùchadh ’nuair tha e nis air àrdachadh (Eoin xiii. 1)? Nach d’thug e leis a nuas e o’n Rìgh-chaithir? no mar a b’fhearr a dh’fhaotainn a ràdh nach d’thug a ghràdh esan a nuas o’n
Rìgh-chaithir (Phil. ii. 6-8)? Agus nach ’eil e ’na ghràdh sìorruidh? O a pheacaich fheumaich cha’n urrainn dha do dhiùltadh. Gheibh an glaodh “Iosa, Mhic Dhaibhidh, dean tròcair orm” slighe a stigh troimh chuideachd ainglibh is naoimh, tha deanamh aoraidh dha, agus co-eignichidh e a chridhe gràsmhor. Cha’n urrainn dha cur ’na aghaidh. Cheangail se e féin ann an coimhcheangal gu’m biodh suim aige dheth (Eoin xiv. 13, 14). Feudaidh na h-uile ni eile fàilneachadh, ma’s feumail e, ach cha’n fhàilnich so. Théid neamh, agus talamh thairis, ach cha téid focal a gheallaidh do pheacach thairis a chaoidh. (Mata xxiv. 35.)
Sheas teinntean dioghaltais sìorruidh os cionn Shodoim, gus an robh Lot air a dhol a mach (Gen. xix. 23, 24). Sheas na tuinn, agus bha na doimhneachdan air an tional ri cheile mar thòrr, ann am meadhon na fairge, gus an deachaidh clann Israeil seachad (Exod. xv. 8). Sheas sruthan bras Iordain mar mheall ’nuair a bhean cosaibh nan sagairt ri’n oir, agus dh’éirich iad suas mar bhalla, gus an deachaidh na treubhan taghta a null chum an oighreachd. Aig éigh Iosua, sheas a ghrian ann am meadhon neamh, agus a ghealach ann an gleann Aialon, gus an d’rinn feachd an Tighearna dioghaltas air an naimhdean (Ios. x. 2, 3). Agus aig ùrnuigh is deòir Hesekiah, cha’n e mhàin gu’n do sheas tìm an ni is luaithe sam bith théid seachad, ach chaidh i air a h-ais. Chaidh an dubhar air ais deich ceumanaibh air ceumanaibh Ahais, agus bha cùig bliadhna deug air an cur ri làithibh an rìgh a bha bàsachadh (2 Righ xx. 1-11).
Ach thoir fa ’near, tha’m bàs ni’s luaithe na tìm, agus ifrinn ni’s doimhne, agus diomb Dhia an aghaidh a’ pheacaich ni’s cumhachdaiche na tuinn a’ chuain, agus ni’s milltiche na bha teinntean Shodoim: agus an gabhar iad sin a chuir nan stad? Gabhaidh, gabhaidh, oir dh’fhulaing Crìosd an fhearg gu h-iomlan ’na anam féin, agus dh’òl e suas i (Eoin xix. 30), seasaidh eadhon iad sin aig glaodh a’ pheacaich is laige ag ùrnuigh ann an creidimh ri Iosa Crìosd, no an ainm Chrìosd (Marc ix. 23; Rom. viii. 31-39). Agus nan deanadh eadhon leanabh beag earbsa as, feudaidh e coiseachd troimh ghleann dorcha sgàil a’ bhàis, a seinn gu subhach mar tha e ag imeachd, O Bhàis, c’àit am bheil do ghath? O Uaigh, c’àit am bheil do bhuaidh? (Salm xxiii. 4; 1 Cor. xv. 55). Oir air do’n Mhesiah bhi air a ghearradh as, ach cha’n ann air a shon féin, chuir e crìoch air lochdan, agus thug e stigh fìreantachd sìorruidh; tha an lagh air a riarachadh, agus ceann na seann nathrach air a bhrùthadh (Dan. ix. 24, 26; Gen. iii. 15).
Uime sin, biodh peacaich tha fo uallach, de dheadh mhisnich, agus thigeadh iad chum Iosa Crìosd. C’àit sam bith an éigh iad ris, biodh an creidimh cinnteach gu’m bheil e am fagus dhoibh fa’n comhair agus ullamh air a bheannachd a phairteachadh riu. Tha ’ar n-éigheachd ’na thoradh air a theachd-san, cha’n e aobhar a theachd e. Thàinig esan, air sgàth a ghràis, agus tha sinne ag ùrnuigh ris air son ’ar feum. Ach dheanamainn suidhidh gu bràth, tosdach is eu-dòchasach ’nar doille, mar deanadh a theachd-san ’ar cridheachan a lìonadh le dòchas, agus ’ar beul le athchuinge.
Tha na trì soisgeulaich le aon ghuth ag ràdh gu’n do “Sheas Iosa,” ach tha a nis eadar-dhealachadh ’nam modh labhairt. Tha gach aon dhiubh a’ bualadh teud air leth, ach tha iad uile a’ deanamh ceòl-fonnmhor. Faicibh am feum tha ann an Sgriobtur a choimeas ri Sgriobtur. Tha eisimpleir chomharrachtaich againn ann an so, air an aonadh tha ri fhaicinn ’sna sgriobturaibh. Tha Mata ag ràdh, “Ghàirm se e;” tha Marc ag ràdh, “Dh’àithn e, e bhi air a ghairm;” agus Lucas, “Dh’àithn e, e bhi air a thabhairt d’a ionnsuidh.” Tha agaibh ann an sin, na trì ceumaibh mòra ann an gairm éifeachdaich a’ pheacaich air an toirt fa’r comhair. Bha Bartimeus air a ghairm gu h-àrd-uachdaranail le guth Chrìosd; le guth dhaoine mar am meadhon, agus fhuair e cuideachadh bho làmhaibh na muinntir a threòraich a cheumaibh toileach, a dh’ionnsuidh Iosa. Agus feudaidh sinn beachdachadh mar sin air a’ ghairm-san, agus air gairm ghràsmhor na h-uile peacach tha tighinn gu bhi ’na naomh, ’na thùs diadhaidh, ’na mheadhonaibh caomh agus ’na chòmhnaidh éifeachdach.
I. “Ghàirm se e.” Tha ’ar gairm o Dhia. Ghàirm e sinn a dorchadas a dh’ionnsuidh a sholuis iongantaich féin (1 Peadar ii. 9). Ghàirm Dia nan uile ghràs sinn, chum a ghlòir shìorruidh tre Iosa Crìosd (1 Peadar v. 10). Tha ’ar gairm ’na gairm naomha (2 Tim. i. 9; Phil. iii. 4), ’na h-àrd ghairm, agus ’na gairm neamhaidh (Eabh iii. 1). Is e’n tobar o’m bheil i sruthadh gràs Dhé, ’se a riaghailt comhairle Dhé, agus tha i ’na toradh air taghadh Dhé. Tha sinn air taghadh o shìorruidheachd, agus air ’ar gairm ann an tìm.
“Ghàirm se e.” Tha am focal so ann am Mata, a’ filleadh ann, iomradh Mharc agus Lucais. Tha na meadhonan gu léir, leis am biodh an t-anam air a dheanamh deonach agus comasach Iosa Crìosd a ghabhail d’a ionnsuidh mar tha e air a thairgseadh gu saor san t-Soisgeul air fhilleadh ’sa ghairm ghràdhaich, so, mar tha an duilleach, is am blàth agus an toradh luachmhor air am pasadh anns an ùr-bhlàth. Tha mòran fhreasdalan, iomadh fìrinn, mòran òrduighean, iomadh gluasad o’n Spiorad feudaidh e bhi deanamh greim air an anam chum a tharruing gu Crìosd; ach tha iad uile ’nan cuairt ann an làmhaibh Chrìosd e féin. Tha iad a’ tarruing na tha annta do chumhachd o a tharruing-san.
Faiceamaid ’san fhìrinn so gairm gu eagal naomha. Ma tha sibh a’ cur an aghaidh gairm mhinisteirean Dhé, tha sibh a’ cur an aghaidh Dhé. Ma tha sibh a’ deanamh tàir air freasdal Dhé, tha sibh a’ deanamh tàir air Dia féin. Ma tha sibh a’ mùchadh rabhaidhean coguise, tha sibh a’ cur ’na thosd guth o neamh, feudaidh e bhi nach labhair ribh a rís, gus an labhair e ann an tàirneanaich a’ bhreitheanais dheireannaich. O! faicibh nach diùlt sibh esan tha labhairt ribh o neamh. An tì a rinn tàir air lagh Mhaois, fhuair e bàs gun tròcair. Agus tha peanas ni’s mò, ni’s seirbhe na’m bàs, tha cinnteach fuileachdach, is gun tròcair, a’ feitheamh orra-san a thionndaidheas air falbh uaithe-san tha labhairt rinn o neamh. Oir tha ’ar Dia-ne, ’na theine dian-loisgeach (Eabh. x. 28, 29; xii. 25, 29).
Deanamaid mar an ceudna feum do’n fhìrinn so air son misneach naomha. An e am fìrinn guth Chrìosd tha a’ labhairt le sacramaidean, le Sàbaidean, agus le ministeirean an t-Soisgeil? Ma’s e éigheachd, creidimh, Guth fir mo ghràidh! agus fosgladh e an dorus, agus thig esan a stigh, is gabhaidh e a shuipeir maille ruinne, agus sinne maille ris an (Dan. ii. 3; Taisbean iii. 20). Beathaichidh sinn air na geallaidhean, agus bithidh a thoradh milis do ’ur blas (Dan. ii. 8). Bithidh ’ar cridheachan air an lasadh an taobh a stigh dhinn (Lucas xxiv. 32), bithidh sinn air ’ur comhfhurtachadh ’nar doilghiosan, bithidh ’ar n-uallaichean air an eutromachadh, ar gràsan air an ath-bheothachadh. Bithidh e dhuinn ’na cheanglachan mirr, mar bhagaid do’n chrann-champair, ann am fìon-liosaibh En-gedi (Dan. i. 13-14.) “Ghàirm se e.” Ann an Iosa Crìosd, tha sinn a’ faicinn an t-searmonaiche is fearr—dh’fhàg e againn eisimpleir dhiadhaidh b’fhiach bhi air a leantuinn leis na h-uile.
Am feadh bha e air an talamh, dh’éigh e ri daoine, ag ràdh Ma tha tart air neach sam bith, thigeadh e a’m’ ionnsuidh-sa agus òladh e (Eoin vii. 37). ’Na eud a chum sgeul aoibhneach na slàinte chur an céill, cha robh àit’ sam bith de’n talamh a mheas e eadhon aon pheacach caillte ’na choimhthional. Shearmonaich e gun teagamh ’san teampull gu tric, agus gu cleachdail ’na shinagogan air feadh na tìre gu léir (Lucas xix. 47; iv. 16, 44), ach shearmonaich e mar an ceudna ’sna sràidean, air a’ bheinn, agus air taobh na fairge (Lucas xiii. 26; Mata v. 1; Lucas xiii. 1, 2), mar a dh’imich e air an t-slighe agus ’nuair a
shuidh e aig biadh (Lucas xxiv. 15), ’nuair a dh’imlich am mòr-shluagh d’a ionnsuidh is e ag iarraidh fois air an robh e feumach ’san dùthaich (Marc. vi. 31, 34), no ’nuair a thàinig an duine gealtach ud thuige san oidhche (Eoin iii. 1, 2), no ’nuair dh’iarr bean chiontach Shamaria teagasg bhuaithe is a bha ’na shuidhe sgìth ri teas a’ mheadhon làtha aig tobar Iacoib (Eoin iv. 10); co aca a b’iad daoine mòra na h-Eaglais no na Stàid a bha fa chomhair, no co aca a b’iad am bochd agus an t-euslan, an cis-mhaor no an diobarach suarach a dh’asluich a thròcair (Mata xxiii.; Lucas vii. 36—50; xv.) Ghluais a thrùas d’an taobh uile, cha robh neach sam bith air a chur air falbh falamh. Cha robh e riamh cho sgìth, is nach d’thug e fuasgladh dhoibhsan bha sgìth, is fo throm-uallaich. ’Nuair a bha tart air féin, thug e do mhuinntir eile cupan de dh’uisge beò (Eoin iv. 10.) Air an t-slighe dh’ionnsuidh a’ chroinn-cheusaidh, air a dhìteadh, air a thréigsinn, air a bhualadh le slatan, agus fhuil a’ sruthadh dh’ionnsuidh an làir, labhair e gu caomh ri nigheanan Ierusalem, agus eadhon ann an dòruinn a’ bhàis thug e a’ bheatha shìorruidh do’n mheirleach aithreachail, a rinn a chàineadh beagan roimhe sin (Lucas xxiii. 28, 40—43).
B’e sud cliù Chrìosd mar shearmonaiche; ach bha e gidheadh feumail dhuinne gu’n rachadh e air falbh. Bha na crìochan a rùnaich e a bhi air an tabhairt mu’n cuairt le a mhinistrealachd phearsanta air an talamh nis crìoch-naichte, agus b’fheumail gu’m fàgadh e an saoghal agus gu’n rachadh e dh’ionnsuidh an Athar, chum àite ullachadh dhuinn ann an sin, chum agus gu’n d’thigeadh e a rís agus gu’n gabhadh e sinn d’a ionnsuidh féin (Eoin xiv. 23; xvi. 7, 28.) Ach cha robh a shearmonachadh an t-Soisgeil gu sgur.
II. “Dh’àithn e esan bhi air a ghairm.” Chuir an Tighearna a ghuth a mach; bu lìonmhor cuideachd na muinntir a dh’fhoillsich e (Salm lxviii. 11.) Cha d’fhàg se e féin gun fhianuis, no a shluagh gun chomhfhurtachd (Gnìomh i. 8; Eoin xiv. 16—18.) ’Nuair a chaidh e suas an àirde, thug e bruid am braighdeanas, agus fhuair e tiodhlacan do dhaoine (Salm lxviii. 11.) B’e an tiodhlac bu luachmhoire, an fhianuis a b’àirde, an comhfhurtachd bu bhuaidhaiche, an Spiorad Naomh. Ach fo a mhinistrealachd-san thug e dream àraidh gu bhi ’nan abstolaibh; dream eile, gu bhi ’nam fàidhibh; agus dream eile gu bhi ’nan soisgeulaichibh, agus dream eile gu bhi ’nan aodhairibh, agus ’nan luchd-teagaisg; chum na naoimh a dheasachadh, chum oibreach na ministrealachd, chum togail suas cuirp Chrìosd (Eph. iv. 11, 12).
Ri leantuinn.
John Bunyan.
(Continued from p. 355.)
THE Scriptures which so terrified Bunyan, now that he more clearly understood their meaning, looked not so grimly on him as he himself expressed it, but the experience through which he passed made an indelible impression on his mind, and even after his deliverance every little touch would hurt his tender conscience. But the Lord who had been kind to him was to confirm him more surely in the faith. It was about this time that the words, “Thy righteousness is in heaven,” fell upon his soul, and in commenting on his happy experience he says: “Methought withal, I saw, with the eyes of my soul, Jesus Christ at God’s right hand. There, I say, was my righteousness; so that wherever I was, or whatever I was a-doing, God could not say of me, He wants my righteousness, for that was just before Him. I also saw, moreover, that it was not my good frame of heart that made my righteousness worse; for my righteousness was Jesus Christ Himself, the same yesterday, to-day and forever.” From this time he was loosed from “his afflictions and irons.” “My temptations,” he writes, “also fled away; so that from that time, those dreadful Scriptures of God left off to trouble me; now went I home rejoicing, for the grace and love of God.” Bunyan had soon a temporary set-back in his joy, for on coming home he searched the Scriptures to find the words that brought him comfort, and on failing to find them his heart began to sink. The words of the Apostle, however, “He is made unto us of God wisdom, and righteousness, and sanctification, and redemption” made him see the other words true. He was now led into the mystery of union with Jesus Christ. The Scriptures setting forth this union were made “to spangle in his eyes.”
In reviewing the trying experience through which he passed he came to the conclusion that there were two causes which brought the trouble upon him. First, that when he was delivered from the temptation that went before that he did not pray to be kept from temptations that were to come. The second cause he assigned for his trouble was that he had tempted God. He then reviews the benefits that came to him through this great trial. (1) He was made to continually possess in his soul
a very wonderful sense of the being and glory of God, and of His beloved Son. (2) The Scriptures also were made wonderful to him. (3) He was made to see more into the nature of the promises than ever before. (4) He was made to give up what he called his foolish practice “of putting by the Word of promise when it came into his mind,” and he “was glad to catch at that word which yet he had no ground or right to own.”
Bunyan now joined the company of the Lord’s people at Bedford in partaking of the Lord’s Supper. The words of the Lord’s command: “Do this in remembrance of me” were made very precious to him. This was soon followed by a fierce temptation of Satan urging him “to blaspheme the ordinance and to wish some deadly thing to those that then did eat thereof.” He attributed this temptation to the fact that he had not approached the ordinance with the reverence that became him. About this time he was visited with what he calls somewhat inclining to “a consumption,” and this led him to examine more carefully his title to his heavenly inheritance. In his search his sins came flocking before his eyes, and he was not only sick in body but in soul also. While in this state of mind the cheering words, “Ye are justified freely by His grace, through the redemption that is in Christ Jesus” awakened him as one is awakened out of a troublesome sleep and dream. About the same time another Scripture came to him with great power—”Not by works of righteousness which we have done, but according to His mercy He saved us.” Fear of death now passed away and death became “lovely and beautiful” in his eyes, for he felt he could not truly live until he went to the other world. He saw more in the designation—heirs of God—he says, than ever he could express in this world. He writes of his happy frame of mind at this time: “Christ was a precious Christ to my soul that night; I could scarce lie in my bed for joy, and peace, and triumph, through Christ. This great glory did not continue upon me until morning, yet that twelfth of the author to the Hebrews was a blessed Scripture to me for many days together after this. The words are these—You are come unto Mount Zion, to the city of the living God, to the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born which are written in heaven, to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new testament and to the blood of
sprinkling, that speaketh better things than that of Abel. Through this blessed sentence the Lord led me over and over first to this word and then to that, and showed me wonderful glory in every one of them. These words also have oft since this time been great refreshment to my spirit. Blessed be God for having mercy on me.” Such in brief outline is the extraordinary spiritual experience through which Bunyan passed, and any account of Bunyan’s life that leaves out of account this experience has utterly failed to do justice to Bunyan as a preacher and as a religious writer occupying a unique position among those who have been helpful to the people of God in all generations.
(To be continued).
The Valley of the Shadow of Death.
BY JOHN BUNYAN.
NOW, at the end of this valley, was another, called the Valley of the Shadow of Death, and Christian must needs go through it, because the way to the Celestial City lay through the midst of it. Now this valley is a very solitary place. The prophet Jeremiah thus describes it:—”A wilderness, a land of deserts, and of pits, a land of drought, and of the shadow of death, a land that no man” (but a Christian) “passed through, and where no man dwelt.”
Now here Christian was worse put to it than in his fight with Apollyon; as by the sequel you shall see. I saw then in my dream, that when Christian was got to the borders of the Shadow of Death, there met him two men, children of them that brought up an evil report of the good land, making haste to go back; to whom Christian spake as follows:—
Christian—Whither are you going? Men—They said, Back! Back! and we would have you do so too, if either life or peace is prized by you.
Christian—Why? what’s the matter? said Christian. Men—Matter! said they; we were going that way as you are going, and went as far as we durst; and indeed we were almost past coming back; for had we gone a little farther, we had not been here to bring the news to thee.
Christian—But what have you met with? said Christian. Men—Why, we were almost in the Valley
of the Shadow of Death, but that, by good hap, we looked before us, and saw the danger before we came to it.
Christian—But what have you seen? said Christian. Men—Seen? Why, the Valley itself, which is as dark as pitch; we also saw there the hobgoblins, satyrs, and dragons of the pit; we heard also in that Valley a continual howling and yelling, as of a people under unutterable misery, who there sat bound in affliction and irons; and over that Valley hangs the discouraging clouds of confusion. Death also doth always spread his wings over it. In a word, it is every whit dreadful, being utterly without order.
Christian—Then said Christian, I perceive not yet, by what you have said, but that this is my way to the desired haven. Men—Be it thy way; we will not choose it for ours. So they parted, and Christian went on his way, but still with his sword drawn in his hand; for fear lest he should be assaulted.
I saw then in my dream so far as this valley reached, there was on the right hand a very deep ditch: that ditch is it into which the blind have led the blind in all ages, and have both there miserably perished. Again, behold, on the left hand, there was a very dangerous quag, into which, if even a good man falls, he can find no bottom for his foot to stand on. Into that quag king David once did fall, and had no doubt therein been smothered, had not He that is able plucked him out.
The pathway was here also exceeding narrow, and therefore good Christian was the more put to it: for when he sought, in the dark, to shun the ditch on the one hand, he was ready to tip over into the mire on the other; also when he sought to escape the mire, without great carefulness he would be ready to fall into the ditch. Thus he went on, and I heard him here sigh bitterly; for besides the dangers mentioned above, the pathway was here so dark, that ofttimes, when he lift up his foot to set forward, he knew not where, or upon what he should set it next.
About the midst of this valley, I perceived the mouth of hell to be, and it stood also hard by the way-side. Now, thought Christian, what shall I do? And ever and anon the flame and smoke would come out in such abundance, with sparks and hideous noises (things that cared not for Christian’s sword, as did Apollyon before), that he was forced to put up his sword, and betake himself to another weapon called All-prayer. So he
cried in my hearing, “O Lord, I beseech thee, deliver my soul!” Thus he went on a great while, yet still the flames would be reaching towards him. Also he heard doleful voices, and rushings to and fro, so that sometimes he thought he should be torn in pieces, or trodden down like mire in the streets. This frightful sight was seen, and these dreadful noises were heard by him for several miles together. And, coming to a place, where he thought he heard a company of fiends coming forward to meet him, he stopped and began to muse what he had best to do. Sometimes he had half a thought to go back; then again he thought he might be half way through the valley; he remembered also how he had already vanquished many a danger, and that the danger of going back might be much more than for to go forward; so he resolved to go on. Yet the fiends seemed to come nearer and nearer; but when they were come even almost at him, he cried out with a most vehement voice, “I will walk in the strength of the Lord God”; so they gave back, and came no further.
One thing I would not let slip; I took notice that now poor Christian was so confounded, that he did not know his own voice; and thus I perceived it. Just when he was come over against the mouth of the burning pit, one of the wicked ones got behind him, and stept up softly to him, and, whisperingly suggested many grievous blasphemies to him, which he verily thought had proceeded from his own mind. This put Christian more to it than anything that he met with before; even to think that he should now blaspheme Him that he loved so much before; yet, if he could have helped it, he would not have done it; but he had not the discretion either to stop his ears, or to know from whence these blasphemies came.
When Christian had travelled in this disconsolate condition some considerable time, he thought he heard the voice of a man, as going before him, saying, “Though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me.”
Then he was glad, and that for three reasons:—First, because he gathered from thence, that some who feared God, were in this valley as well as himself; secondly, for that he perceived God was with them, though in that dark and dismal state; and why not, thought he, with me? though, by reason of the impediment that attends this place, I cannot perceive it; thirdly, for that he hoped could he overtake them, to have company by and by. So
he went on, and called to him that was before; but he knew not what to answer; for that he also thought himself to be alone. And by and by the day broke; then said Christian, He hath turned “the shadow of death into the morning.”
Now morning being come, he looked back, not out of desire to return, but to see, by the light of the day, what hazards he had gone through in the dark. So he saw more perfectly the ditch that was on the one hand, and the quag that was on the other; also how narrow the way was which led betwixt them both; also now he saw the hobgoblins, satyrs, and dragons of the pit, but all afar off (for after break of day, they came not nigh); yet they were discovered to him, according to that which is written, “He discovereth deep things out of darkness, and bringeth out to light the shadow of death.”
Now was Christian much affected with his deliverance from all the dangers of his solitary way; which dangers, though he feared them more before, yet he saw them more clearly now, because the light of the day made them conspicuous to him. And about this time the sun was rising, and this was another mercy to Christian; for you must note, that though the first part of the Valley of the Shadow of Death was dangerous, yet this second part which he was yet to go, was, if possible, far more dangerous: for from the place where he now stood, even to the end of the valley, the way was all along set so full of snares, traps, gins, and nets here, and so full of pits, pitfalls, deep holes, and shelvings down there, that had it now been dark, as it was when he came the first part of the way, had he had a thousand souls, they had in reason been cast away: but, as I said, just now the sun was rising. Then said he, “His candle shineth upon my head, and by His light I walk through darkness.”—”Pilgrim’s Progress.”
True Repentance.
If repentance be genuine, it will drive us from sin to Christ: and the Bible reveals no other salvation but through Him. As prisoners can never open their prison doors by the deepest repentance for their crimes, so no acquittal from the guilt of our sins can ever be obtained but through the sufferings and death of Christ, who opens the prison doors to them that are fast tied and bound with the chain of their sins.—Rowland Hill.
The Fatal Errors of Russellism*
BY AN AMERICAN CITIZEN.
THE heart of the Christian religion is the essential Deity of the Lord Jesus Christ, and the sufficient atonement He has made for our sins. Satan has always attacked these points, and our day is witnessing a vigorous revival of the heresies which began to appear even before the Apostles themselves had passed away, and against which they sounded such earnest warnings.
The rationalism which follows formalism and the decay of piety has filled the earth with distrust of our Divine Saviour and His divine revelation; but for persistence, audacity, and extent of influence among the people, perhaps no one man equals “Pastor” Charles T. Russell as an adversary of the Son of God and His true Gospel. His attacks are not made as a rationalist, but he assumes to be a most devout and humble student of the Bible, leading the way to a peculiarly high type of Christian devotion. His writings are very profuse, and are put forth under various names—which are in reality “aliases”—designed to insinuate his subtle teachings where they would not be received if sailing under their own colours. Anything issued by the following agencies is “Pastor” Russell, nothing more, nothing less:—Watch Tower, Millennial Dawn, Helping Hand, People’s Pulpit, Brooklyn Tabernacle, London Tabernacle, Washington Temple, Everybody’s Paper, International Bible Student’s Association (I.B.S.A.), Laymen’s Home Missionary Movement, The Bible Student’s Monthly, Watch Tower Bible and Tract Society, Associated Bible Students, and Photo Drama Picture Shows. With subtle language, reverent manner, and abundant Scripture quotations “Pastor” Russell teaches false doctrines. These have to do primarily with the person and work of our Saviour, the Lord Jesus Christ. He asserts that (1) Before He came into the world, He was only a creature. (2) While He was in the world, He
*This article has been sent by a friend with a request that it be printed in the Magazine. We gladly do so, because we have it on good authority that notwithstanding the warnings given time and again in the Magazine, that there are still some of our people being persuaded to buy their books by the plausible missionaries of Russellism.—Editor.
was only a man. (3) After His death He was raised to deity, but His human nature forever perished. “Pastor” Russell asserts flatly that the human body of Jesus never came forth from the tomb, and that the man Jesus was forever dead.
Concerning the atonement, he teaches that the blood of Christ alone is not sufficient for the redemption of the world from sin; it must be supplemented by the blood of His spiritual body; that is, by the suffering and devotion of His true Church, which in this day consists solely of the followers of “Pastor” Russell.
The essential Deity of the Lord Jesus Christ being the very heart of the Christian religion, it follows that if Christ be not very God, the doctrine of the atonement is not only empty, it is hideous. A creature could not bear the infinite wrath of God against sin. If he could, we should then be idolaters, for we would love the creature who suffered for us more than the Creator who insisted on the penalty, but who bore none of its stripes; and this odious suggestion would also make the judge heartless, satisfied equally whether an innocent person suffered, or a guilty one. But that the Eternal God interposed Himself to receive the stroke His rebellious creatures deserved, is a glorious doctrine; and it is vital to a righteous atonement that He who bears the penalty for the guilty be Himself the Maker of the law.
The mystery of the Triune God can never be comprehended; the Scriptures do not explain it, but they do assert it, and four statements made by Joseph Cook may help us keep our bearing on this vital matter:—(1) The Father, Son, and Holy Ghost are one, and only one, God; (2) Each has a peculiarity incommunicable to the others; (3) Neither is God without the others; (4) Each with the others is God.
Our Lord claimed just such Deity as this. He calmly accepted divine worship as His right; a terrible sin if He were but a creature. He claimed unity with God, equality with God, identity with God. “I and my Father are one. Then the Jews took up stones again to stone Him, because that thou being a man, makest thyself God” (John x., 30, 31, 33). “My Father worketh hitherto, and I work. Therefore the Jews sought the more to kill Him, because He not only had broken the Sabbath, but said also that God was His Father, making Himself equal with God. What things soever He doeth, these also doeth the Son likewise. That all men should
honour the Son, even as they honour the Father” (John v., 7-23). “He that hath seen Me hath seen the Father.” (John iv., 9.) In His trial He was silent to every false accusation, but He broke His silence to acknowledge His Deity. The Jews understood the claim, for they tried repeatedly to stone Him on that ground alone. If Christ was not very God the Sanhedrin righteously condemned Him
“Pastor” Russell denies the resurrection of Jesus, and would rob us of the proof of our redemption. “If Christ be not raised, your faith is vain; ye are yet in your sins” (I. Cor. xv., 17.) “Who was delivered for our offences, and was raised again for our justification” (Rom. iv., 25.) He would rob us of our High Priest and Intercessor, for he leaves the man Jesus, who according to his theory was only a man, forever dead, and the Christ whom he now preaches is not the one who was tempted in all points like as we are.
To deny the resurrection of the actual human body of Jesus Christ is to assert that the Gospel records are misleading. No one can gather from them any other thought than that the same body that was laid in the tomb, with nail prints and spear thrusts, came forth. That the authors of these narratives believed this breathes forth from every line. To deny it is to make Christ an untruthful prophet. “Destroy this temple, and in three days I will raise it up. But He spake of the temple of His body” (John ii., 19, 21.) “Pastor” Russell goes further and makes Him a deliberate deceiver, for, although Jesus ate with the twelve, showed them the wounds in His hands and feet and pointed to His flesh and bones to convince them that it was the same body they had seen before, “Pastor” Russell asserts that it was not the same body, but only a temporary body, created at the moment and for that occasion, and may have dissolved again into the elements from which it had just been created. The suggestion of such trickery and imposture is horrible.
Russell’s assertion that the man Christ Jesus was forever dead logically follows his affirmation that death always and only means extinction or cessation of being. And from that definition he further concludes that ultimately the wicked dead are annihilated, and that death in the Bible does not mean extinction, or cessation of being, is perfectly clear, if those terms be substituted for death in the following and other passages: “Let the
dead bury their dead,” “She that liveth in pleasure is dead while she liveth,” “Verily, verily, I say unto you, the hour is coming and now is when the dead shall hear the voice of the Son of God: and they that hear shall live,” “And you hath He quickened, who were dead in trespasses and sins,” “That is, death is really a state of existence, not the end of existence.”
“Pastor” Russell teaches that there is no hell, but a second and better chance for all men to be saved, with annihilation as the alternative. This contradicts the plain statements of the Scriptures, takes the edge from their most solemn warnings, and encourages men to go on recklessly in ungodliness and sin. Concerning Hymenæus and Philetus, Paul says—II. Tim., 2-18—that they had erred concerning the truth, “Saying that the resurrection is past already and overthrow the faith of some.” But “Pastor” Russell has erred more. He asserts that not only the resurrection is past, but also the Second Coming of Christ, that event having taken place in 1874. And it is not too much to say that he has overthrown the faith of those who follow him.
“Pastor” Russell robs people of the Bible. He does so by his interpretations of the Scriptures. If, as he claims, the rich man in torment means the Jews in their dispersion; if the drop of water means the petition of American Jews that our Government intervene for the relief of the Jews from Russian persecution; if the Second Coming of Christ, described in the Bible as an event causing world-wide commotion, took place in 1874 so secretly that no living person knew about it, who can have any idea what the Bible really means? It becomes like a code-letter, the only thing you are sure of is, that it does not mean what it seems to mean—you have no Bible.
He also carries this robbery still further when he asserts that nobody can understand the Bible without his writings. He says:—”If the six volumes of ‘Scripture Studies’ are practically the Bible, topically arranged, with Bible proof-texts given, we might not improperly name the volumes ‘The Bible in arranged form.’ That is to say, they are not mere comments on the Bible, but they are practically the Bible itself. Furthermore, not only do we find that people cannot see the divine plan in studying the Bible by itself, but we see, also, that if anyone lays the ‘Scripture Studies’ aside, even after he has used them, after he has become familiar with them, after he has read them for ten years—if he then lays
them aside and ignores them and goes to the Bible alone, though he has understood his Bible for ten years, our experience shows that within two years he goes into darkness. On the other hand, if he had merely read the ‘Scripture Studies’ with their references, and had not read a page of the Bible as such, he would be in the light at the end of two years because he would have the light of the Scriptures.”
It is thus admitted that if one were to lay aside the “Scripture Studies” and take up the Bible itself, he would soon abandon the supposed “light” which is found in these “Studies.” What clearer proof is needed that the teachings of these books are not Scriptural, or what stronger evidence can there be that Russell is an imposter, than the above suggestion? No person can follow Mr Russell in such a course without enslaving his soul and stultifying his understanding, and only a blind leader of the blind would ever make such a claim.
Full justice cannot be done to this man without taking notice of his personal character. Is this such as we would expect to find in a prophet of God sent to turn His people back from the ways of error into which all have fallen? Indeed it is not. In two libel suits which he brought, as well as in the suit for divorce brought against him by his wife, evidence of what he is and does has been produced in open court, a part of it wrung from his own unwilling lips under oath. The evidence brought out in these cases showed that he is hypocritically pretentious of great learning, whereas in fact he is ignorant of the most necessary requirements for thorough and independent interpretation of the Bible; that he has been shifty and tricky in his business matters; that his treatment of his wife was such as to entitle her to divorce and alimony, which alimony he fraudulently evaded, and that his relations with other women had not been above reproach. His dishonesty may also be seen in the exposure of his alleged tour of the world to investigate Missionary work, for his published reports of that journey are shown to have been untruthful and misleading in the extreme.
“Pastor” Russell makes common cause with the enemies of Christ. He denies a Divine Saviour and His sufficient atonement; he seeks to destroy confidence in the person and work of Christ; he leads men to presume upon a second probation, and relieves them of the dread of judgment and fear of future punishment for sin. This is exactly what atheists and infidels—men who hate
everything that savours of God—have in every age tried to do. This has been the aim of rationalist and sceptic, who scoff at the Bible with an aversion to the supernatural in any form. Such teaching is the backbone of the creed of the Unitarians, who entirely reject redemption, and have only a religion of human goodness; it is a part of the belief of the Christian Scientist, who denies the personality of God and the reality of sin and death. These views are as welcome also in the brothel, the saloon, and the gambling den as in the infidel’s club, or the seance of the spiritualist. In short, they express the essence of all that Satan has tried to make men believe to their destruction, and if a man is known by the company he keeps socially, he is no less so by the company he keeps doctrinally.
That the teachings of this deceived and deceiving man are ruining many souls cannot be doubted; but his movement has a wider significance than that. He is helping to prepare the way for the final apostate religion, and the fact that his doctrines carry away multitudes proves how much lack there is in this day of sound Bible teaching, and how powerfully Satan is moving on the minds of men. We pray God therefore to give us a voice to sound the alarm!