Selected Extracts

Zion’s Travellers

Sojourn in this world as travellers, keeping so loose from the world as to be able to pack up and be gone from it upon short warning (I Peter i: 17; I Cor. vii: 29-31). We have no continuing city or certain abode here; therefore, let us always be ready to rise and depart. And if we would be right travellers towards Zion above, we must have Christ in our hearts, heaven in our eye, and the world under our feet. We must take God’s Spirit for our guide, God’s Word for our rule, God’s glory for our end, God’s fear for our guard, God’s people for our companions, God’s praise for our recreation, and God’s promises for our cordials. We must make religion our business, prayer our delight, holiness our way, and heaven our home. O Zion’s travellers, distinguish yourselves from the men that dwell upon the earth. Let Christ always be precious to you, the Word sweet, sin bitter, the world a wilderness, and death welcome. Let Christ’s will be your will, Christ’s dishonour your affliction, Christ’s Cause your concern, Christ’s success your joy, Christ’s Day your delight, Christ’s cross your glory, Christ’s sufferings your meditation, Christ’s wounds your refuge, Christ’s blood your balm, Christ’s righteousness your clothing, Christ’s presence your heaven. While travelling here, let your hearts burn with love to Christ, love to think of Christ, love to hear of Christ, love to read of Christ, love to speak of Christ, love to speak for Christ, love to speak to Christ.—John Willison.

The Knowledge of God

The sum of holy doctrine consists of just these two points. The knowledge of God and the knowledge of ourselves. These, now, are the things we must keep in mind concerning God. First, we should hold fixed in firm faith that He is infinite wisdom, righteousness, goodness, mercy, truth, power, and life so that there exists no other wisdom, righteousness, goodness, mercy, truth, power and life (James i), and wheresoever any of these things is seen, it is from Him (Prov. xvi). Secondly, that all that is in heaven or on earth has been created for His glory (Ps. cxlviii; Dan. iii), and it is justly due to Him that everything according to its own nature, should serve Him, acknowledge His authority, seek His glory, and obediently accept Him as Lord and King (Rom. i). Thirdly, that He is Himself a just Judge, and will therefore be severely avenged on those who depart from His commandments, and are not in all things subject to His will; who in thought, word and deed have not sought His glory (Ps. vii; Rom. ii). In the fourth place that He is merciful and long-suffering, and will receive into His kingdom the miserable and despised who take refuge in His clemency and trust in His faithfulness; and is ready to spare and forgive those who ask His favour, to succour and help those who seek His aid, and desirous of saving those who put their trust in Him (Ps. ciii; Is. lv; Ps. xxv and lxxxv).— John Calvin.

Some Good Rules

1. Never neglect daily private prayer; and when you pray, remember that God is present, and that He hears your prayers (Hebrews xi: v. 6).

2. Never neglect daily private Bible reading; and, when you read, remember that God is speaking to you, and that you are to believe and act upon what He says. I believe all back-sliding begins with the neglect of these two rules (John v: v. 39).

3. Never let a day pass without trying to do something for Jesus. Every night reflect on what Jesus has done for you, and then ask yourself, What am I doing for Him? (Matthew v: vv. 13-16).

4. If ever you are in doubt as to a thing being right or wrong, go to your room, and kneel down and ask God’s blessing upon it (Colossians iii: v. 17). If you cannot do this, it is wrong (Romans xiv: v. 23).

5. Never take your Christianity from Christians, or argue that because such and such people do so and so, therefore you may (II Corinthians x: v. 12). You are to ask yourself, “How would Christ act in my place?” and strive to follow Him (John x: v. 27).

6. Never believe what you feel if it contradicts God’s Word. Ask yourself, “Can what I feel be true, if God’s Word is true?” and if both cannot be true, believe God’s Word, and make your own heart the liar (Romans iii: v. 4; John v: vv. 10-11).— Brownlow North.

It is a sad error into which I see many Christians falling, that of leaning upon man, mistaking friendship towards a minister for faith on the Son of God.—McCheyne.

Light on the Path of Duty

I observe your question as to getting light on the path of duty. My own experience is that if I believe a certain course to be warranted by the Word of God, I must go forward, although I have not light given me on probable issues and consequences. If, under a sense of my weakness, I stipulate for light and liberty before I go forward, the Lord may withhold it, because I am not yet in the actual need of it, and would most likely abuse it if I got it. It is usually in the performance of duty, and not before it, that the Lord vouchsafes that light and strength which supports the poor weakling, and confirms him in the all-graciousness of Him “under whose wings he hath come to trust.”—Dr. Hugh Martin in a letter to a friend.

GLEIDHEADH A CHRIDHE

Leis an Urr. Iain Flavel
(Air a leantuin bho t.d. 123)

Agus ‘s e cheud aon so:

1. Cho falamh de chron ‘s a th’anns a bhàs do shluagh Dhé. Ged a tha e gleidheadh aobhar eagail, chaill e a ghàth. Faodaidh naomh (gu bhi togail nam briathran sin ann an Isaiah xi: 8) cluich air toll na nathrach nimhe. Is e’m bàs a’nathair nimhe, na’n righ-nathair, agus an uaigh an toll na’n gairidh; Cha leig naomh a leas eagal a bhi air a làmh a chur gu dàna ann: dh’fhàg agus chaill e a ghath ann an taobh Chriosd. “O bhàis, c’ait am bheil do ghath? O uaigh, c’ait am bheil do bhuaidh?” I Cor. xv: 55. C’ar son a tha eagal ort, O naoimh, gu’m faod an tinneas so bhi chùm bàis, cho fhad ‘s a tha fhios agad gur e bàs Chriosd bàs a bhàis? Gu dearbh, na’m bàsaicheadh tì ann a’ d’pheacaidean, mar a tha e ann an Eoin viii: 21, ‘n am biodh am bàs, mar righ, a rioghachadh thainis ort, Rom. v: 14, ‘n am b’urrain e beathachadh ort, mar a ni’n leomhan air a chobhairtich a ghlocas e, mar ann an Salm xlix: 14. Na biodh ifrinn a leantuin an eich bhàin, mar ann an Tais. vi: 1, an sin dh’fhaodadh tì clisgeadh agus teannadh air ais bh’uaith; ach an uair a chuir Dia air falbh bh’uat do pheacaidean, “cho fad ‘s a tha’n àirde an ear bho’n iar,” Salm ciii: 12. Cho fad agus nach eil olc air bith eile air fhàgail dhuit anns a bhàs gu bhi coinneachadh ris ach pian cuirp; cho fad ‘s a thà na Sgriobtur an ga chur fodh do chomhair fodh shealladh nì cho neo-chronail, agus cho furasda, ri bhi cur dhiot do thrusgain, II Cor. v: 2, agus a luidh sios gu cadal air do leabaiddh, Isaiah lvii: 2, c’ar son a bhiodh eagal ort? Tha uibhir de dh’eadar-dhealachadh eadar am b’as do shluagh Dhé agus do mhuinntir eile agus a thà eadar adharc a bheathaich fhiadhaich, ‘n uair a thà i air a cheann, agus ‘n uair a thà i ann am bùthaibh nan cungaidh-leighis far am bheil i air a deanamh cùbhraidh agus a chùm leigheas.

2. Faodaidh an cridhe bhi air a chumail bho bhi tarruig air ais aig a leithid so de dh’àm, le bhi toirt fa’n ear cho feumail ‘s a tha’m bà a chùm a bhi dol a stigh gu bhi seilbheachadh làn-cho-chomunn ri Dia.
   Co dhiubh thà thù toileach a bhi b’asachadh gus nach eil, thà mi deanamh cinnteach dhuit nach eil dòigh eile gu bhi faotainn làn-shàsachadh do t-anam, agus aoibhneas iomlan; gus an dean làmh a bhàis dhuit an gniomh coibhneil a bhi tarruig a thaobh cuirtean na feola, cha’n urrain t-anam Dia fhaicinn. Thà bheatha shaoghalta so a seasamh eadar Esan agus thusa; “Uime sin thà sinn a ghnàth deagh-mhisneachail, air dhuinn fios a bhi againn am feadh a tha sinn aig an tigh ‘s a’ cholùinn, gu bheil sinn air choigrich o an Tighearna.” II: v. 6. Feumaidh do chorp a bhi air a ghlanadh agus air a chur ann an cruth nuadh, ar neo bhriseadh fion nuadh na glòir neamhaidh sin e. ‘N uair a bha Pol air àrdachadh gu ro-àrd, II Cor. xii: 4, ‘n uair a chuala e nithean nach fhaodar a labhairt, cha robh e’n sin ach ‘n a fhear-amhairc, agus a seasamh laimh riutha, agus gun a bhi air a leigeil a stigh do’n cuideachd mar aon diubh; ach mar a thà na h-ainglean ann ar cruinneachaidhean-ne, mar sin bhà Pol anns a chruinneachadh ghloirmhor shuas, agus chà b’ann air dhòigh eile; agus gidheadh eadhon air son so, dh’fheumadh e, mar gu’m b’eadh, a bhi air a rùsgadh air son tamall beag, a chùm gu’m faiceadh e boisgeadh dhe’n ghloir sin, agus an sin a thrusgan a chuir uime a ris. O, uime sin, cà nach biodh toileach b’asachadh air son làn shealladh agus làn cho-chomunn ri Dia? Tha mi smuain-teachadh gu’m bu chòir dhà t-anam amharc agus a bhi’g osnaich, mar phriosanach, troimh chlèith na neo-bhàsmhorachd so: “Och, nach robh agam sgiathan. mar cholùnan theichinn as air iteig agus gheibhinn fois.” Salm lv: 6. Feumaidh a chuid is motha foghaidean gu b’asachadh, ach bu chòir do naomh, a thà tuigsinn ciod e tha’m bàs ga leigeil a stigh dhà ionnsuidh, a bhi ann am feum air foghaidean gu bhi beo; tha mi smuain-teachadh gu’m bu chòr dhà gu minic a bhi’g amharc a mach, agus ag eisdeachd air leabaiddh bàis air son teachd a Thighearna; agus ‘n uair a gheibheadh e iomradh air a chaochladh a bhi dlùth, gu’m bu chòr dhà ràdh, “Guth mo ghràidh. Feuch tha e a’ teachd, a leumnaich air na beannaibh, a toirt sithidh air na tulaichibh.” Dàn. ii: 8.

3. ‘S e argumaid eile a thà brosnachadh gu bhi mar so toileach a bhi falbh, mar a thà gu dlùth a leantuin na staid so, beatha a thà ni’s ro-òirdheirce agus ni’s glòrmhoire.
   Cha’n eil ann ach priobadh agus chi thù Dia. Chò luath’s a tha’n corp marbh, tha’n t-anam gràsmhor air a shlugadh suas ann am beatha. Rom. viii: 10, 11. Aon uair ‘s a bhios sibh air bhur fuasgladh bho’n chladach so, ann am beagan mhòmaintean bith bhur ‘n anamaibh air an giulain thairis, air sgiathaibh ainglean, gu cladach siorruidheachd ghòrmhor. “Air dhomh a bhi togarrach air siubhal, agus a bhi maille ri Criosd: oir is e so is rò-fhearr.” Phil. i: 23. Na’n robh t-anam agus an corp a b’asachadh le cheile, mar a bhà Berilius a teagasg; na’n do choidil gus an aiseirigh, mar a smuaintich cuid eile gun bhunait air a shon, bu chuthach e do Phol a bhi miannachadh a bhi air atharrachadh a chùm gu’m biodh e mealtuinn Criosd. Ach na biodh e mar sin, bha e seilbheachadh barrachd de Criosd am feadh a bha e gabhail còmhnuidh anns a phàillean fheola, na dheanadh e a mach as.

Cha’n eil ach dà dhòigh is aithne do’n a Sgriobtur anns am bheil an t-anam beo, ‘s e sin, beatha creidimh, agus beatha seallaidh, II Cor. v: 7. Tha iad so, eatorra, a roinn ùine uile, araon an aimsir a a thà làthair agus an aimsir a tha ri teachd. I Cor. xiii: 12. ‘N uair a dh’fhàilnicheas creidimh, mar a tigeadh sealladh gu grad a’s a dheigh, ciod a dh’eireadh do’n anam a thà mach as a chorpa? Ach, beannaichte gu’n robh Dia, tha’n fhirinn mhòr so a tha daingneachadh a chridhe, gu soilleir air a foillseachadh ‘s an Sgriobtur, Lucas xxiii: 43. Tha gealladh Criosd agaibh, “Thig mi ris, agus gabhaidh mi sibh a m’ionnsudh fein; chùm far am bheil mise, gu’m bì sibhse mar an ceudna.” Eoin xiv: 3. O. ciod e’n t-atharrachadh a nì beagan mhòmaintean air bhur suidheachadh. Duisg suas, a naomh a thà b’asachadh; ‘n uair a thig t-anam a mach beagan ni’s fhaide; ‘n uair a sheasas e coltach ri Abraham aig dorus a bhùth; bithidh ainglean Dhé gu luath maille ris: thà anamaibh nan daoine taghta air an cur a mach, mar gu’m b’eadh, a chùm nan ainglean gus a bhi ga’n altrum, agus, ‘n uair a bhàsaicheas iad, thà na h-ainglean sin ga’n giulain dhachaidh a ris gu tigh an Athar: ma thugadh air aingear itealaich gu luath gu bhi toirt a dh’ionnsuidh naomh freagairt dhà ùrnuigh, Dan. ix: 22, cia mòr is mothà na sin a thig na h-ainglean le cabhaig bho neamh, gu bhi gabhail agus ag atharrachadh an t-anam fein a tha’g ùrnuigh?

1. A ris, faodaidh e bhi a co-oibreachadh a chùm do thoileachas gu bhi b’asachadh, gu’m bheil Dia, gu minic, leis a bhàs, a folach a shluaigh a mach a slighe bhuaíridhean agus thrioblaidean air an talamh. “Sgriobh, Is beannaichte na mairbh a gheibh bâs anns an Tighearna, a so a mach: Seadh, tha’n Spiorad ag râdh, chûm gu’m faigh iad fois o’n saothair; agus leanaidh an oibre iad.” Tais. xiv: 13. Is e dòigh abhaist-ach Dhé. ‘n uair a tha trioblaidean anabharrach a tighinn air an t-saoghal, a shluagh a thoirt a mach, ro-laimh, a slighe chunnartan. “Tha’n duine ionraic a bâsachadh, agus gun aon neach a toirt fainear; agus na daoine tròcaireach air an toirt air falbh, agus gun aon neach a tuigsinn gu bheil an t-ionrcean air a toirt air falbh o’n olc a tha ri teachd.” Isa. lvii: 1. Mar so thà Micah vii: 1, ‘n uair a tha leithid de amaibh olc a tighinn, air am bheil e deanamh ionradh, “Tha iad uile a gabhail fâth air son fala: thà iad, gach aon, a’ sealg a bhrâthar le lion.” Tha Dia, le gniomh a dheadh-ghean, a toirt dhachaidh a shluaigh roimh-laimh. Am bheil fhios agad ciod e’n t-olc a dh’fhaodas a bhi anns an t-saoghal a thà thù cho leisg a bhi ga fhàgail? Thà do Dhia ga d’ atharrachadh a chûm do bhuannachd mhòir; thà thù air t-fhuasgladh leis a bhàs, agus air do thoirt far an fhaiche; feumaidh naoimh bhochd eile seasamh ris, agus a bhi fulung gleachd mhòr fhulungais.

Tha beachd air a ghabail air gu’n do bhàsaich Metuselah an dearbh bhliadhna roimh’n tuil; Augustine beagan roimh sgrios Hippo; Pareus, beagan mu’n do ghlacadh Heidelberg. Tha Luther a gabhail beachd air gu’n do bhàsaich na h-abstoil uile (ach Eoin) roimh sgrios Ierusalem: agus bhàsaich Luther fein mu’n do bhris na cogaidhean a mach ‘s an Ghearmailt. Faodaidh e bhi gu’m bheil an Tighearna a faicinn nach urrain do chridhe maoth a bhi giulain a bhi faicinn truaighe, na bhi giulain ‘n am buairdhean a thà tighinn, agus, uime sin, cruinnichidh E thù dhà t-uaigh ann an sìth; agus gidheadh, an glao dh thù, O! caomhain mì air son beagan ùine fathasd.

(R’a leantuinn)