By the late ROBERT SHAW, D.D., Whitburn, Linlithgowshire.
IN opposition to fatalists and others, who maintain that, in the original constitution of the universe, God gave to the material creation physical, and to the intelligent creation moral laws, by which they are sustained and governed independently of his continued influence: this section teaches that there is a providence, by which God, the great Creator of all things, upholds and governs them all; and that this providence extends to all creatures, actions and things from the greatest even to the least.
- That there is a providence may be inferred from the nature and perfections of God; from the dependent nature of the creatures; from the continued order and harmony visible in all parts of the universe; from the remarkable judgments that have been inflicted on wicked men, and the signal deliverances that have been granted to the Church and people of God; and from the prediction of future events, and their exact fulfilment. In the Bible the providence of God is everywhere asserted. “His kingdom ruleth over all,” and He “worketh all things after the counsel of his own will.” (Psalm ciii. 19; Eph. i. 11.)
Two things are included in the notion of providence—the preservation and the government of all things. God preserves all things by continuing or upholding them in existence. The Scripture explicitly asserts that “he upholds all things by the Word of his power,” and that “by him all things consist.” (Heb. i. 3; Col. i. 17.) He preserves the different species of creatures, and sustains the several creatures in their individual beings; hence He is called “the Preserver of man and beast.” (Job vii. 20; Psalm xxxvi. 6.) God governs all things by directing and disposing them to the end for which he designed them. “Our God is in the heavens, he hath done whatsoever he pleased.” (Psalm cxv. 3.) “He doeth according to his will in the army of heaven and among the inhabitants of the earth; and none can stay his hand, or say unto him, What doest thou?” (Dan. vi. 35.) The government of God may be considered in a twofold view—natural and moral. The twofold view of his government arises from the two general classes of creatures which are the objects of it. The irrational and inanimate
creatures are the subjects of His natural government. The rational part of the creation, or those creatures who are the fit subjects of moral law, as angels and men, are the subjects of his moral government.
- The providence of God extends to all creatures, actions, and things, from the greatest even to the least. “Some,” says Dr. Dick, “maintain only a general providence, which consists in upholding certain general laws, and exclaim against the idea of a particular providence, which takes a concern in individuals and their affairs. It is strange that the latter opinion should be adopted by any person who professes to bow to the authority of Scripture—which declares that a sparrow does not fall to the ground without the knowledge of our heavenly Father, and that the hairs of our head are all numbered—or by any man who has calmly listened to the dictates of reason. If God has certain designs to accomplish with respect to, or by means of, His intelligent creatures, I should wish to know how His intention can be fulfilled without particular attention to their circumstances, their movements, and all the events of their life? . . . How can a whole be taken care of without taking care of its parts; or a species be preserved if the individuals are neglected?”
The providence of God extends to the inanimate creation. He who fixed the laws of nature, still continues or suspends their operation according to His pleasure; they are dependant on His continued influence, and subject to His control; and to assert the contrary would be to assign to the laws of nature that independence which belongs to God alone. (Psalm cxix. 91; civ. 14; Job xxxviii. 31-38.) The providence of God likewise reaches to the whole animal creation. “The beasts of the forest are his, and the cattle upon a thousand hills.” They are all his creatures, and the subjects of his providence. (Psalm civ. 27, 28.) Angels, too, are the subjects of God’s providence. The good angels are ever ready to obey His will, and are employed by Him in ministering, in various ways, to the saints on earth. (Heb. i. 14.) The evil angels are subject to His control, and can do no mischief without His permission. (Job i. 12.) The providence of God also extends to all human affairs; the affairs of nations are under His guidance and control. “He increaseth the nations, and destroyeth them; he enlargeth the nations, and straiteneth them again. He leadeth princes away spoiled, and overthroweth the mighty.” (Job xii. 19, 23.) This the humble monarch of Babylon was taught by painful experience, and was constrained to acknowledge “that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will.” (Dan. iv. 25.) The providence of God is also to be recognised in the affairs of families. “God setteth the solitary in families.” “He setteth the poor on high from affliction, and maketh him families like a flock; again they were minished and brought low, through oppression, affliction, and sorrow.” (Psalm lxviii. 6; cvii. 39, 41.) The providence of God likewise extends
to individuals, and to their minutest concerns. The birth of each individual, the length of his days, and all the events of his life, are regulated and superintended by the most wise and holy providence of God. (Acts xvii. 28; Joh xiv. 3.)
“As the doctrine of a particular providence is agreeable both to Scripture and to reason, so it is recommended by its obvious tendency to promote the piety and the consolation of mankind. To a God who governed the world solely by general laws, we might have looked up with reverence, but not with the confidence, and gratitude, and hope, which arise from the belief that He superintends its minutest affairs. The thought that He ‘compasses our paths and is acquainted with all our ways’; that He watches our steps, and orders all the events in our lot; guides and protects us, and supplies our wants, as it were, with His own hand; this thought awakes a train of sentiments and feelings highly favourable to devotion, and sheds a cheering light upon the path of life. We consider Him as our Guardian and our Father; and, reposing upon His care, we are assured that, if we trust in Him, no evil shall befall us, and no real blessing shall be withheld.”*
Notes of Communion Sermon.
(Preached at Dunnet, Caithness, in the year 1861, by the late Rev. Archibald Cook, Minister at Bruan and Daviot, 1823-65.)
“Thou has a few names even in Sardis which have not defiled their garments; and they shall walk with me in white, for they are worthy.” (Rev. iii. 4.)
THESE are the words of Him with whom there is no respect of persons, whose eyes are like a flame of fire searching the hearts of the children of men, and who will yet fix our eternal state before angels and the Holy God. These words were spoken to the Church of Sardis. Sardis was very popular, and so were the ministers of Sardis. They thought themselves very good, but there was a piercing eye that searched them and saw their evil doings.
I shall consider, as the Lord may aid:
- What is meant by the garment spoken of, and by the keeping of it clean.
- The difficulty of keeping this garment clean in a sinful world.
- The promise given: “They shall walk with me in white, for they are worthy.”
Every child of God has a garment in the way of justification. On the day that the soul closes with the offer of salvation the righteousness of Jesus is imputed to him. This garment cannot be defiled.
* Dick’s Lectures on Theology, Vol. ii, page 302.
The righteousness of the saints is in the Lord Himself, for He is their righteousness. They have another righteousness, and that is, a drop of spiritual life in the soul. We hear much of faith nowadays. The cry is “Faith, faith, faith.” Cartfuls of faith. The faith which is so much spoken of is just a giving of assent to what is heard, such as people give to the contents of a newspaper. But when you come to Jordan, you will find yourself without true faith. My friends, true faith is nothing else but a drop of the infinite purity of God, which seeks back to the fountain from whence it came. Whatever sin the child of God commits, as long as there is a drop of grace in his soul, the Lord will not let him perish.
There is another garment the child of God has, viz., the garment of profession, and to be preserved from defiling that garment is a great mercy. Men may take up religion before religion takes up them. There are many who, when they come to grapple with Jordan, will not have so much comfort as to say that it was concern for their souls that made them begin the worship of God in their families. One may take up a profession of religion from the demands of a natural conscience. There are many whose conscience will not allow them to live like other men. They will not go to bed nor rise in the morning without prayer. They observe family worship and attend public ordinances, and go through the world and into eternity without the Lord, and will be found at the left hand on that day when He makes up His jewels. I think the cause of this is some secret sin unrevealed to them, hidden deep in their hearts. Think of last night. You had some concern for your soul and some desire to live for eternity. Where is it to-day? You let it slip away, you quenched it by sleep, and you have no word about it. There is nothing in the world so much despised as a drop of soul concern. You are there who were not ashamed to go home drunk, to go home from dancing and balls, but you would be ashamed to go home from the back of a rock praying for your soul.
The oftener the poor child of God prays or reads the Bible, or goes to public ordinances, the clearer views he attains of eternity, of heaven and of God. There are some poor creatures that got a glimpse of eternity, and were it not for the secret hand that supported them, they could not have endured it five minutes. I have often thought that the poor children of God when going to the means of grace will have little word of bed or food. A little straw in a corner would satisfy them. In the place where I dwell, I have asked people returning from the means of grace—Were they kind to you? “Oh yes, very kind, plenty meat and bed and clothing.” I would then ask them—What was the text of the sermon? “Oh, really I don’t remember.” Oh, carnal professors, no wonder though hell will be full of such as you. You, poor child of God, you would say, Is there a corner that I may get into? but those who have the world in their eye want the highest seat that every one may see them.
It is the work of the Spirit of God in the soul to destroy its love for its idols. I am sure that if the soul was taken away from its idols it would be like a newborn babe. It is in such a soul that there is the broken heart. It is wonderfully sweet to sit at the feet of Jesus. My friends, if you have but three words—the publican had but three words, and they were heard in heaven—if you have but three, they will do your soul eternal good. Those who have a broken heart must be conformed to Him whom they will eternally enjoy. To keep the garment of profession clean is not a little with God, and He will show this yet before heaven, earth and hell. My friends, the Lord must have the whole heart or none. And I must say, that the devil will not be content without the whole. Is he not a covetous spirit? You, poor sinner, you have spent sixty years in his service, and he might give you these few days to prepare for eternity, but he will not. Oh, he is a covetous beast! . . . I have seen young people speaking together and they would choose the darkest corner, but after the marriage took place, the young wife might be seen standing in the door and saying, “Did you see my husband?” I have also seen young people who, when the Lord began His work in their souls, were hiding in corners afraid to be seen in public. They were seeing their own hearts so bad, and themselves so unlike the profession. But when the Lord manifested Himself to them as their own Saviour and Husband, they could bear witness in public for Him. But you will see those at the Lord’s table to-day who never lost a night’s sleep, nor shed a tear, because Christ was absent from their souls, and they are as light as they can be with their ornaments. They are a dishonour to the Lord’s cause and people. My friends, it is a part of the glory of the Church that He will confess them at the great day. The glory of God demands of every soul brought to spiritual light to show this light to the world. But, young people, keep from an open profession until you know something about God, about Christ and about your own soul, for your expense will run out, and then you will become a thief. Nevertheless, there is an infinite fulness in Jesus. We hear many professors speaking of the fulness of Jesus, but what do they know about it? The Lord Jesus when He undertook to save the Church, knew the expense, for He had the expense Himself. My friends, there is nothing that the poor soul is so much afraid of as not to be kept in tenderness of spirit and brokenness of heart. You that have this fear will be carried through with a clean garment to the praise of His grace. But you, my young friends, beware of hastily making an open profession.
Some think that it is an easy thing to confess sin and seek mercy, but I think it is the most difficult thing the Lord’s people have to do. Much is needed before there can be a true confession of sin. There must be a drop of the pure life of God let into the soul that the soul may see the infinite purity of God and the vile dishonouring nature
of sin, and may see sin in the heart working against the very being of God. There must also be felt divine influences flowing from God in Christ, suitable to the sinner’s case. My friends, it is a spiritual sight of sin in this way that produces true confession of sin; and it is the mercy of God coming through the blood that enables the sinner to seek mercy. The Church of God was the eternal electing choice of His love. It was a sovereign act of God from eternity that determined that they should be partakers of His glory. Hence Christ said, “The glory which Thou gavest me I have given them.” Christ was the first object of the Father’s eternal love, and then the elect in Him, and here the eternal God and the objects of His love met in Christ in the covenant of grace from eternity. The Scripture saith, “There is no new thing with God.” Everything that befell the Church was clear before His omniscient eye. He knew all her trials and every thing that was before her, and had provision prepared to meet her case. To the poor souls that have been wounded for sin or by the old serpent, one glimpse of the Saviour when they come to Jordan will heal all their wounds through eternity. When the poor souls are brought home to glory, the heart of God has such infinite delight in them, that He, as it were, feels for the many stripes they suffered in the wilderness, but the poor soul cries, “Less than this would not bring me here.”
The devil had such pure enmity against the being of God that he arose up to take the throne and to destroy God. When God cast him out of heaven to earth, no material substance was suitable for him, as he was a spirit. He then took possession of man’s soul because it was formed after the image of God. The devil said to the Lord, “You put me out of heaven, but before I will go out of this; You must come out of heaven.” When the devil rose up against God, his revolt was pure enmity against the very being of God, but when man sinned he fell by temptation. Those who commit the unpardonable sin are guilty of pure enmity against the being of God. But there was a surety provided for the elect, so that they are preserved from this sin. We hear some saying that one drop of Christ’s blood is sufficient to save a thousand worlds, but, my friends, a complete atonement was required for every sinner given to Christ by the Father.
My friends, the cross is an ornament that everyone is not honoured with. It is a drop of life from the fountain of spiritual influences that makes sinners find out a throne of grace, and from the throne of grace they know the bosom of God, and thence comes out “the unction from the Holy One,” whereby they know all things. The cross makes them strangers in the world, and weans them from the company of the world, and makes them know that they are in
the wilderness, and causes them to live in sight of Jordan. By the cross, their old sins are brought to remembrance, and thence arises the broken and contrite spirit. When David was driven out of Jerusalem by his own son, Shimei came out to curse him. One of the servants of David said, “Let me go over, I pray thee, and take off his head.” “Oh no,” said David, “the Lord hath said unto him, curse David.” “Although you take off his head, you cannot take off the head of what is in my bosom.” The devils set a court in hell to plot as to how they might make Joseph commit sin. They contrived to go into that vile woman, Potiphar’s wife, as the instrument of their purposes. But that very night the Lord prepared Joseph for meeting with them. He said, “I will lie in prison till I rot, to the day of judgment ere I sin,” and the prison was as dark to Joseph as to others.
My friends, the Lord’s table is the most solemn place we can be in until we meet at the day of judgment. And some have felt it more solemn, because they knew that if they were prepared here, they would be safe at last. Be sure that you have some word from God Himself that you can venture your soul upon for eternity. Hence the Lord’s servant said, “Remember the word unto thy servant upon which Thou hast caused me to hope.” My friends, some of the Lord’s people have obtained such a view of the purity and holiness of God that there remains a tenderness on their spirits, a fear of committing sin, and a saviour of divine things. The carnal world sees nothing in this ordinance but bread and wine, and they think that the Lord’s people never saw anything else. But you, poor people of the Lord, that have received a glimpse of the purity of God, and a broken heart for sin which will keep you humble unto the day of your death (although the beginning of this life was as small as a single thought, it will never die, because it is connected with the life of God), be seeking concern for your souls, and let it be above the things of the world, and every thing concerning your body, for the promise is that His own shall never want, because with them is bound up His own glory. I have known persons grasping the world with their two hands, and it would run through their fingers like sand. Remember, you that have come to profess His name, that you profess to have nothing in your eye but God and your soul, and to have engaged to be on His side unto the day of your death. It is on these conditions that I give the elements to you. I take God to witness, and the walls of this house, and this congregation, that it is on these conditions I give them, and if you don’t take them on these terms it is at your peril. Whatever breaking the soul experiences, unless it is melted by redeeming love, it will never run in the mould of the Word. This divine melting brings with it brokenness of heart and desires for communion with God. It not only casts out the old furniture,
but brings in new. I have often thought of that passage in Jeremiah (chapter xxxi. 25), “I have replenished every sorrowful soul.” Ruth said to Boaz, “When you intended to marry me, why did you leave me so long in the despising of the open field?” “Oh, just that you might know how to sympathise with others in a like state.” Christ suffered temptation that He might be able to sympathise with those that are tempted. The poor soul when he gets grace says, “Take me with you to heaven that I may not be sinning here.” The Lord replies, “Well, if I take you to heaven before you suffer the bitterness of the cross, you will want as much of the sweetness when you come to glory.” “Oh then,” says the poor soul, “I will suffer to the day of judgment before I lose a drop of the sweetness when I come to glory.”
When the children of Israel were commanded to slay all the enemies in the land and not to touch the accursed thing, they spared what was for their own profit and pleasure. And the Lord said that what they spared would be prickles in their eyes and thorns in their sides. When the people of the Lord spare their idols and lusts, these will be prickles in their eyes and thorns in their sides unto the day of their death. But the Canaanites were permitted to be put out little by little for fear that the wild beasts should increase in the land. The Lord left sin in the souls of His own people to keep down the wild beasts, spiritual pride, carnal security and self-righteousness, that are more devouring to the soul than Satan himself. Some profess religion that they may get a little gain of the world. Like Hamor and Shechem, they would undergo Jacob’s circumcision for Diana, his daughter, and his riches. Others profess religion for honour, like Saul, who would have Samuel to honour him before the people. Some professors have a secret sin in the bottom of their souls unknown to themselves, that will seal their eternal damnation. The Lord’s people have a besetting sin unknown to any but God and themselves, that will keep them humble till the day of their death. The Lord’s people may commit sin such as neither men nor angels would understand why they were left to commit it. But because they were in God’s purpose in the covenant of grace, they obtain repentance and pardon. The Lord’s piercing eye, that is as a flame of fire, saw from eternity every wandering of the heart from Himself, and He had provision made in the covenant to supply every want of His people. It is here that the Lord’s people get their standing for eternity. Although there were as many of the Lord’s people together as there are people present here, two of their cases might not be the same, yet the Lord knows each of them, and has provision for each of their cases.
When man fell from God, the devil put a rope around the neck of the elect, and was leading them to hell. But Christ met Satan,
and asked him, “Where are you going with them?” “To hell,” was the reply. Christ took the rope and put it around his own neck, saying, “Ere they go there, I will be hanged in their room.”
My friends, when the soul obtains a sight of the purity and holiness of God through the secret influences of the blood, there will be a tenderness on the spirit and a fear of committing sin. Hence some say, “Oh that I was preserved from being a reproach to the cause of Christ!” Keep your eye on Christ. An old divine was asked by another why he spoke so much of Christ. He said in reply, “Do you see my finger on my hand? As long as I keep it there, there is a white spot, but as soon as I remove my finger the blood returns. So it is with me. As long as I keep my heart on Christ all is well, but whenever I remove it from Him, the world rushes in.” Oh poor soul, be sure to keep near the Lord in secret. I know that the carnal world knows nothing of such experience.
A Letter from Mrs. J. G. Paton.
(Only Extracts are given here.)
My dear Sir,
How much I enjoyed your kind letter, which came by the Dayspring last month! I was delighted, indeed, to hear that your parish now extends to the New Hebrides—rather a scattered one certainly; nevertheless you are bound to look after your flock, and we shall soon be expecting a pastoral visit.
In the meantime I shall try to answer your letter as fully as time permits. We were so delighted to hear of all the Victorians are again doing for the Dayspring. The Copelands and we are almost entirely dependant on the Dayspring for communication with the civilised world, as it is but rare that trading vessels call here, there being no proper anchorage either at Fortuna or Aniwa.
We indeed rejoiced, for we had a little taste of starvation last summer; not much, but just enough to give variety to our quiet life! The poor natives suffered more severely, for they do not plant enough to last them half the year; but they take it very coolly, subsisting on cocoanuts or anything else that comes their way. Indeed, they seemed far more concerned about us, than about themselves. Some of the old people and invalids, whom we had been supplying, absolutely refused to take any more bread to their tea, when they found that our flour was getting done, declaring that they could eat roots and leaves like our nannies (i.e., goats), but that we could not. They will, I think, be better off in future, for they have plenty of good ground lying waste, which Mr. Paton is urging them to cultivate.
… We are encouraged to hope that there may be many “ambassadors for Christ” from this little island, for the Aniwans are a superior people, and the work has made steady and rapid progress of late. I don’t mean half the people are converted—very far from that! There is a great deal to be done before the soil is prepared even to receive the seed; they cling so to their old prejudices and superstitions. I believe, to many of them, it is like taking a great leap into the dark to risk the anger of their gods by coming to the Worship. For what proof have they, at first, that we are leading them into the right way? True, they see we wish to be kind; but the idea of anyone coming among them simply for their good is a doctrine they cannot understand.
We are very thankful to have so many regularly at church; and Mr. Paton possessed a great advantage in being able to address them from the first in Tannese, which some of them speak freely; hence the double hope of training them as helpers for Tanna. You would be surprised to see with what propriety the services are conducted. The native teachers, two devoted men from Aneityum who have been here for years, try to give short speeches. Then Mr. Paton usually invites one or other of the more enlightened of the Aniwans to speak, which he does by invariably pitching into his brethren in the most energetic terms, and asking how long they mean to continue their “black-hearted conduct!”
Last Sabbath we were much struck with the gentle persuasive tones of the old Chief who was addressing them. Mr. Paton noted down two words he did not remember having heard before, and asked for the translation after worship. The man took him by the hand and said in Tannese, “Missi, I was only telling them what you have been teaching us all the time, about Jesus pouring out His blood to wash away all our sins!”
Taia, and Namakei the Chief, two of our firmest friends, give very telling speeches sometimes. The former is a tall and powerful fellow, quite a notoriety on account of his loquacious powers. He has a great deal of ready wit too; and, though he does little else but talk, it is wonderful what influence he exerts. Some time ago, he prevented a violent quarrel ending in probable bloodshed. The party who thought themselves insulted ran home, seized their arms, and were rushing past Taia’s house, where he was lying outside, basking in the sun and enjoying his pipe. He saw something was wrong, for they don’t continue the habit of carrying their arms constantly now, and he called out to them (of course in their own language), “Stop! Stop! Let me see what you are carrying. Is it the book that Missi (Mr. Paton) has been busy making?” His sly hit set them all a-laughing, and they turned into his house; there he had a long and serious talk with them, and got them to give up the idea of fighting, at least for that day. The next being Sabbath, he came to Mr. Paton before the service to ask him
to let him speak; and, having both the offending parties present, he did give it to them, finishing up by reminding them how difficult it had been to get a missionary, and how he, Tain, had gone to Aneityum to plead for more native teachers after they had murdered Nemeyan and tried to kill Navolak, and how he had always been careful to give them food to do the work of Jehovah! In that part of the speech referring to his own conduct, there were a few embellishments which in strict regard to truth ought to have been omitted, but his advice seemed to do good, for we have heard no more of that quarrel.
… Namakei, the Chief who lives close beside us, is a very different character—a dear old man, one of Nature’s gentlemen, who could not do an unkind thing to anyone; and yet his influence is felt more than that of anyone else on the island for everyone seems to respect the dignified and pleasant old man, who makes it his special business to attend to Missi, and see as far as he can that his wishes are carried out. He often complained, when the house was being built, that his arms were too weak to let him help, but he did what he could, by being kind to our Aneityumese servants and the men we had helping us to build, and providing them often with native food. He is our guest morning and evening; and it is a great pleasure to see the old man sipping a cup of tea with such evident relish. Namakei never fails, when well, to take Mr. Paton’s Bible and lay it on the desk every Sabbath and Wednesday before the service; and to get the people in the village assembled for the worship, which we have every evening under a large Banyan tree in the Imrai, the great place of general rendezvous, which is close behind our house.
… I must not omit to tell you about my peculiar charge, and a very pleasant one it is; I mean my own Sewing Class. Nearly fifty women and girls attend pretty regularly every morning except Wednesday and Saturday, and we spend about two hours (often more) together sewing and singing. They are very tractable, and willing to learn, having taken a great fancy for sewing. I never dreamt it would be really such delightful work teaching them, but my heart was drawn to them from the first, and I shall always feel grateful to them for the kindly way they behaved to me, when I landed amongst them, timid and rather frightened at feeling myself the only white woman on these lonely shores!
… How thankful I felt for the friendly protection of the Aneityumese, during those first few weeks of uncertainty and fear! Mr. Paton took care always to leave two or three of them with me while he was away building. Mrs. Inglis, too, provided me with excellent servants; otherwise, I would not have been able to commence teaching so soon, for a few women came two or three weeks after we landed. Their attendance, however, was very irregular, and for months no more than three or four would come at a time. I was getting almost
disheartened, when one day the wife of our oldest Chief came to look at the house, and Mr. Paton whispered to me that if I could get her sympathies enlisted others would be sure to follow. It turned out to be the case; for, though she laughed heartily at a half-blind old woman like her learning anything, she changed her mind on Mr. Paton fitting her with glass eyes, and she has since come regularly every morning. From that time I had fresh scholars almost every day, till now about forty-eight attend.
I feel the sewing, however, to be only a stepping-stone to something far more important. It brings me into contact with them, so as to learn their language I so long to be able to talk freely to them; but it is slow work with me! How the Apostles must have appreciated the gift of tongues on the day of Pentecost! It is so provoking when you think you have mastered enough to venture on a little conversation with them, to see them looking at each other wonderingly. Some time ago, in talking to a girl, I plunged a little deeper than usual, thinking to astonish her with my wisdom, but she looked up innocently and told me she did not savvy talk Biritania! I must have made some blunders, at first. But some of the women can talk Tannese, as well as the men; and I got Mr. Paton’s help in any great difficulty—though he did not at all times enjoy the interruption, especially if the point in question turned out to be only about a needle and thread, while he had been called away when setting up the type for our first Aniwan book!
The book is almost ready, and would have been long ago, but for the old press which Mr. Paton got the loan of being completely out of repair. He has got it cooopered up so as to do, however, and all are eagerly longing for the book—myself among the rest, for I shall begin to vary the occupation with my scholars by teaching them to read, partly for my own benefit, as well as theirs, as I could not long continue this work of sitting up half the night to prepare so many seams.
One of the women, Kamani, who looked forward to getting a book, has been suddenly removed, and I have missed her sadly. She was such a kind and affectionate creature. She always sat before my seat on Sabbath, and was the first to shake hands. I shall never forget that night she died. When I went to see her after the worship, she was lying on a mat just outside their house for air, and a little flickering fire lit up the sorrowful faces of the dark group around her. The breeze was low, and there was nothing to break the solemn stillness, but the heavy breathing of the dying woman, and the sobs of her little girl. We sang. But there was not a steady voice that night—she was so much beloved. Mr. Paton offered prayer. I never felt any death so much in all my previous life.
We would have liked more evidence that she was saved. Mr. Paton had been very often talking with her; and when he asked her if she
loved the Saviour she answered in the affirmative. But we must not build too much on that, for almost every one in Aniwa would give the same reply—most of them being under the impression that they are very good Christians indeed! I could only feel that it was a terrible warning to be more diligent in the future. When I felt I must go to my little ones, and took her hand before parting, they told her who it was, and she pressed it again and again, and with a dying effort brought her other hand round to close upon mine. I could not have believed her capable of such deep affection; for I never did anything for her that I remember of, except ministering a little to her bodily wants when she was ill.
An hour or so after we came home, we knew that her spirit had passed away by hearing the Wailing begin. That expression of grief is, I think, more real than affected. I saw more of it next day than ever before, as I went to see Kamani buried, at the urgent request of her husband. All her friends were there; and, though they might have made a little less noise, it seemed to be for the most part sincere. They evidently considered it a duty too, and spurred each other on; for if there was like to be a calm, a dismal howl was sure to be heard from some far-away corner, which would set them all on with renewed vigour.
… I suppose Mr. Paton will be telling you all about the building of the church, and how pretty your pulpit hangings look in it. Velvet drapery in a native building sounds rather incongruous; but I like the contrast; and Mr. Paton thinks his platform desk quite a triumph of joinership. Oh, I earnestly hope that the Saviour’s presence may always be felt with the preaching of the Word; and that, in regard to many, it may be said, “This man and that was born (again) there.”
Faithfully yours,
MAGGIE WHITECROSS PATON.
The Late Mr. Donald Morrison, Elder, Bracadale, Skye.
MR. DONALD MORRISON was born at Stockinish, Harris, on January 22nd, 1882. His father, Finlay Morrison, was one of those who followed the noble witness raised in defence of the Word of God in Scotland by the late Rev. D. MacFarlane, Raasay, in 1893. His mother belonged to Sollas in North Uist.
Shortly after 1893, Finlay Morrison became a member in the Free Presbyterian Church, but the Lord saw fit to remove him very suddenly to his eternal rest about two years afterwards.
Donald was the second of a family of three boys and three girls. They had the example of godliness before them in the home, and were well grounded in the truth. Doubtless, the sudden removal of a godly and beloved father made a deep impression on Donald.
A man of powerful physique, he joined the militia, serving in the 3rd Cameron Highlanders during the Boer War. Thereafter, he worked on the railway at Rannoch till he joined the Glasgow Police Force.
Joining the Merchant Navy in 1913, he survived many dangers during the sad years of the First World War, to which the late Rev. Neil Cameron, Glasgow, refers so touchingly and solemnly in some of his letters and sermons.
Donald served in the Merchant Navy till his marriage in October, 1922. The marriage was performed in Glasgow by the late Rev. Neil Cameron.
After a short stay in Harris, Donald removed to Portnalong, Skye, along with many others from the Long Island, in January, 1924.
There he was employed by the Department of Agriculture as Ground Officer and Piernmaster till his retirement in 1947. Possessing a good general education and being naturally of a helpful disposition, Donald soon became a helper of the cause in the Free Presbyterian Church, whose witness he loved.
Although not then a professing man, he was most diligent in his attendance on the public means of grace. He did all in his power to help with the building of the Free Presbyterian Church at Fernilea, and also in connection with the manse there.
Before the church was built our people worshipped in a little building at Carboist, about three miles from Portnalong. On one occasion Donald was present at a service there taken by the late Mr. Duncan Mackinnon, Struan. Not knowing Donald, Mr. Mackinnon after the service inquired who he was. When he was told he remarked, “Well, my soul was knit to him to-day.” The man of God had noticed that Donald was deeply impressed by the truth, and truly Duncan Mackinnon was a father in Israel.
We believe that Donald was many years under conviction of sin, learning by the gracious teaching of the Holy Spirit that he was a lost sinner. So far as we know, he became much troubled in his soul during the winter of 1945-6. Many an anxious soul-question he asked of the Lord’s people during this time. One could see he was under great distress of mind.
The Lord, however, who had brought Donald low in His great mercy, brought him, in His own time, into “a wealthy place.” Soon afterwards, Donald was given the liberty of the Gospel through Romans chapter vi. 5 being blessed to his soul. “But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted
for righteousness.” Donald was indeed a new man, a new man in Christ. The Lord Jesus Christ was his one hope for eternity. He marvelled at the Lord’s mercy to such a sinner as himself.
In April, 1947, he was received as a member in full communion by the Bracadale Kirk Session, and in November, 1949, he was ordained an elder in that congregation. He had been Treasurer of the Minginish section of the congregation for many years. A man of few words, the grace of the Gospel shone in his walk and conversation. He was indeed a pillar in the Cause of Christ in Bracadale as Treasurer and Elder, his services were most willingly given.
He could not do enough for the Cause of Christ. His outstanding characteristics were humility and self-effacement. Some years before his death he had several attacks of illness. His strong frame became weaker. Yet he continued to occupy his place in church, and to take services until almost the end of his earthly course.
In January, 1956, he became gravely ill. In February, he was removed to an Inverness hospital, where he passed away on February 22nd.
A sweet leader of praise in the sanctuary, he remarked to the writer just before he was removed to hospital, “I am resting in the Lord in Psalm 121.” He had that to the end. In that he had all.
To his widow and daughter, and to his brother and two sisters, we extend our heart-felt sympathy.
“Surely he shall not be moved for ever: the righteous shall be in everlasting remembrance.” (Psalm cxii. 6.)—M. MacS.
Searmonan.
LEIS AN URR. TEARLACH C. MAC AN TOISICH, D.D.
SEARMON V.
“Oir rinn e esan do nach b’aithne peacadh, ‘n a iobairt-phéacaidh air ar son-ne; chum gu’m bitheadh-mid air ar deanamh ‘n ar fíreantachd Dhe ann-san.” II. Cor. v. 21.
Tha na briathran so a toirt fodh’r comhair dà ghniomh mhòr a rinn Dia—gniomharan breitheamhail a tha air an ciallachadh gu bhi foillseachadh dhùinn an ni a tha E ann mar bhreitheamh cothromach nan uile, agus cha’n a mhàin sin, ach gu bhi foillseachadh a ghràis ann an co-cheangal ri cheartas; gniomharan a tha mach blo ghnathachadh àbhaisteach, co dhiubh a dh’amhaireeas sinn orra mar a foillseachadh a ghràis na a cheartais. Is e am foillseachadh is glòirmhoire air a mhaitheas, agus foillseachadh a tha uile gu leir nuadh air a chliu mar am Breitheamh cothromach. Ann ‘n a ghnàthachadh àbhaisteach, ann a bhi giulain a mach gun ehlàon-bhreith a lagh Fein,
a mach a ionnhas a mhaitheis tha E toirt duais do’n fhìrean, agus ‘n a naomhaichd agus ‘n a fhìrinn, tha E toirt binn air a chiontaich gu peanas. Ach ann an so tha E air a thoirt fodh’r eomhair a deiligeadh ris an neo-chiontaich mar gu’m bitheadh E toilltean peanas, agus ris a pheacach mar gu’m bitheadh e toilltean duais na h-ùmhlachd. Agus a rithisd, is aon de na gniomharan so bunait an aon eile, agus an nì a tha’g oibreachadh a chùm an aon eile. ‘S e an aon dhiubh gniomh an Athar a thaobh a Mhie, mu thimchioll am faod e bhi air a ràdh gur e an foillseachadh is ro-ghlormhoire de chliu Dhé, am foillseachadh is soillsich agus is saoibhir a tha air a thoirt air buadhaibh na Diadhachd. ‘S e’n aon eile gniomh Dhé a thaobh a pheacaich, mu thimchioll am faod e bhi air a ràdh gu’r e a dheiligeadh is iongantaich ri a chreutaircan, a gabhail a stigh ann a bhi a toirt eachd beannachdan anns am bheil luach siorruidh. Anns an aon gniomh tha E meas peacaichd do’n Fhear Urrais, air bonn gu’m bheil E seasamh air son pheacach agus a gabhail an àite; anns an aon eile tha E meas fìreantaichd do’n pheacach air bonn e bhi air fhaotainn anns an Fhear Urrais. Gabhadh-mid dà gniomh mhòr so Dhé, gach roinn dhiubh an deigh a cheile; a toirt leinn ‘n a fìrinnean (ag iarruidh gu’m bithead iad air an oibreachadh a stigh annain ‘n an eufachd leis an Spiorad Naomh)—gu’m bheil innleachd na slàinte a gabhail a stigh slioichd Adamh uile mar ann an staid dìtidh do bhrigh am peacadh; gu’r e slàinte a tha toirt b’air oibribh Dhé uile; agus, gu’m bheil iomlanaichdaibh na Diadhachd, gu h-àraidh fìreantaichd, gràs, agus gliocas, ri’m faicinn ann a’ bhi toirt cleachdadh do shlàinte an duine le bhi ‘g ullachadh Fear Urrais, tre’m bheil saorsa a ruigheachd oirrne.
I. “Rinn e esan do nach b’aithne peacadh, ‘n a iobairt-peacaichd air son-ne.” Ann an so tha’m Fear Urrais air ainmheadh mar neach “no nach b’aithne peacadh.” Ann an aite eile tha E air ainmheadh mar Esan “nach d’rinn peacadh, ni mo thuaradh cealg ‘n a bheul,” mar àrd-shagart “a tha naomh, neo-lochdach, neo-thruaillich, air a dhealaichadh o pheacaich, agus a rinneadh ni’s àirde na ha neamhan.” Ach ‘s e so ach dòigh shònraicht’ air fior-ghloine ainmeachadh. Tha colas neo-chriochnaich air peacadh aig Iosa ann an nàdur na Diadhachd mar Mhac Dhé. Tha colas fiorghlan aige air mar ole neo-chriochnaich, a lionadh a chridhe le fuath dha, agus tha’n t-eolas so aig bitheabh naomh. A gabhail beachd air anns a t-solus so, b’aithne do Iosa e anns an tomhas, agus le faireachadh a bhunneadh Dha Féin a mhàin. Tha eolas air ann am faireachadh ana-miannaibh, air am bheil aithne aig peacaich agus naoimh neo-iomlan. A gabhail beachd air anns an t-solus so, cha b’aithne do Iosa peacadh. Rugadh E bho mhnaoi, giheadh as eugmhais peacaich; oir thàinig an Spiorad Naomh oirre, agus chuir cumhachd an Ti is Airde sgàile oirre. Ghabh E comhnuidh am measg pheacach, gidheadh bha E dealaichte riubh. Bha lagh Dhé ‘n a chridhe, agus bha gach smuaint; agus focal, agus gniomh, a reir
robh neach eile air a dhearbhadh, ach cha d’inn sin ach toirt air a spioradalaichd agus fhiorghloine. Bha E air a dhearbhadh mar nach fhiorghloine dealrachadh a mach na bu shoilleir. “Co agaigh-se,” thubhaint E, a chuireas peacadh as mo leth-sa?” B’e aideachadh Iudais, Bhrath mi fuil neo-chiontaich, agus b’e cainnt’ Philat, Tha mi saor bho fhuil an fhìrean so. Bha sgàile na fior-ghloine so air a toirt seachad fodh’n lagh ann a’ bhi’g agradh gu’m bitheadh an iobhaint gun ghaoid, agus co-cheangailte ri so tha Iosa air ainmeachadh mar Uan Dhé.
Bheireadh fior-ghloine Iosa, ann a bhi beachdachadh oirre, mar a tha i innse fein, air peacaich a bhi tionndadh bh’uaithc, ag oabhrachadh an suidheachadh inn tinn sin a tha faotainn dol a mach anns na briathran sin, “Imich ‘uam a Thighearna, oir is duine peacaich mi.” Ach fhiorghloine mar an iobairt, a tha eur as do’n pheacadh, na firinn a tha tarruig dhaoine. An d’agair lagh naomha Dhé nàdur iomlan fior-ghlan Annsan a b’E Fear-ionaid chreutairean mhi-naomh? Thug Iosa da ionnsuidh fior nàdur daonnachd anns nach robh smal. An d’iarra e ùmhlachd iomlan, a chùm agus gu’m bitheadh urram air a chur air ‘n a agartasan, agus gu’m bitheadh duais ‘n a h-ùmhlachd air a deanamh thairis do luchd brisdh an lagh? Thug Iosa ùmhlachd dha ann a lânachd, agus dh’ardich se e ann a bhi toirt ùmhlachd dha. An d’agair e gu’m bitheadh e air a choimhlionadh ‘n a pheanas mar an ceudne? Rinneadh Esan do nach b’aithne peacadh ‘na pheacadh.
(R’a leantuin.)
Notes and Comments.
High Mass in an English Church.
It was reported in a religious weekly periodical in June that “High Mass” was celebrated in St. John’s Church, Keswick, by the Bishop of Carlisle, Dr. Thomas Bloomer. Apart from the blasphemy of this evil service, it is celebrated in the knowledge that Article xxxi. in the English Church Book of Common Prayer describes the offering of Masses as “blasphemous fables and dangerous deceits.” This bishop, like many other clergymen in the Church of England, is a law-breaker, dishonest, and an idolater. As has been said by another, such men and not (as yet) Papists, but ‘apists.’
The question may be asked: Why do they not join the Papal Church and finish with the Church of England? One answer is, that such men are working to influence as many of their people as they can to embrace Romish practices, and to bring the Church of England nearer and nearer to union with Rome. This is the undisciplined state of affairs in the Church represented by the Archbishop of
Canterbury, who addressed the General Assembly of the Church of Scotland, in Edinburgh, last May. And Presbyterian Scotland is told that there is no danger of losing anything by the conversations between representatives of the Church of Scotland and the Church of England, with a view to union of some kind. Let the Archbishop of Canterbury bring about Scriptural union within the borders of his own denomination where the deepest disunity exists, before making plausible speeches in Edinburgh, with the aim of influencing the Church of Scotland to leave her Presbyterianism, such as it is. “Watchman, what of the night?”
Strange Challenge to Northern Rhodesian Missions.
A copyright article appeared in the Scotsman for 22nd June, describing a strange African personality, a woman called Leuchina, who has been active in recent years among her own people in Northern Rhodesia. She claims to have risen from the dead and to be sent of God to cast out witchcraft among Africans in the forest. She is said to have thousands of African followers, and to have reduced the number of Africans attached to the Church of Scotland Mission at Lubwa, from 4,000 to 400, after having been permitted, we are told, to participate in their Mission activities. This was an ignorant and fatal step for a professing Christian Mission to take. This false and unscriptural charity has so often wrought havoc. The Scotsman’s Special Correspondent from Salisbury relates that the Church of Scotland missionary at Lubwa now thinks of this woman as a menace to religious truth. We easily conclude that he and others in charge on that Mission are too late in recognising the obvious work of an instrument of Satan, in one claiming to have risen from the dead to destroy Satan’s work in witchcraft. There is much else illuminating in this copyright article which, of course, we cannot quote here. But we have observed enough to indicate once more how Satanic power and ingenuity are operating to-day to bring to an end the propagation of the Christian faith among the heathen. Kenya, Ceylon and India, etc., are spheres where Christian missionaries are being opposed in a systematic manner by the native heathen of those lands. And it seems that the kingdom of darkness is arising in a concerted effort in these parts of the world to regain the full and unchallenged sway of paganism and idolatry, which the Holy Scriptures and the propagation of the Christian faith cannot but undermine when their influence is felt under the blessing of God. But Satan as an angel of light in Northern Rhodesia or as a roaring lion in Kenya, will be exposed and overthrown, “when kingdoms shall assembled be, to serve the highest Lord” (Psalm cii. 22). While visiting our own Church Mission in Southern Rhodesia, we do not remember hearing of any such cult as we have commented on here.