“Behold I have set before thee an open door, and no man can shut it: for thou hast a little strength, and has kept by word, and has not denied my name,” Revelation, Chap. 3: ver. 8.
The Lord Jesus Christ, in these words, addressed the angel, or the minister, of the Church in Philadelphia. He does so as He that is holy and He that is true and also as He that has the key of David. The Lord Jesus is the divine David, the King and Head of His believing people and true Church in the world, and to Him has been given the Key of government and authority, both spiritual and temporal over and on behalf of His true Church. “Unto us a child is born and unto us a Son is given: and the government shall be upon His shoulder.” (Isa: 9. v. 6). The Church is subject to Christ and is required to serve Him continually and
*These addresses can be read elsewhere in the Magazine.
wherever led and directed by Him through the Word of Truth and at times by His clear workings in providence whereby His will for His people to act upon is manifested.
We read regarding the Lord Jesus that “He openeth and no man shutteth and shutteth and no man openeth.” An example of this is given in the 16th Chapter of the Acts of the Apostles, when Paul and his companions were forbidden of the Holy Ghost to preach the Word in Asia and later they assayed to go into Bithynia: but the Spirit suffered them not (Verses 6 and 7). Then later “a vision appeared to Paul in the night: there stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.” And after Paul had seen the vision they immediately endeavoured to go into Macedonia, assuredly gathering that the Lord had called them for to preach the gospel unto them. Then later Paul and Silas entered Philippi and preached to pagan sinners there ‘the way of salvation,’ and Lydia and the jailer were converted and a Church was established in Philippi, although the men and magistrates sought to shut the door that the Lord had opened into that City for the Gospel of His grace: but they could not shut it by persecution or prison to which they subjected the Lord’s faithful and courageous servants.
Down through the history of the true Church of Christ, there have been times, when the Lord Jesus has without doubt said to His people, “Behold, I have set before thee an open door,” and when He has actually accomplished this in opening a door, a way of access, to places and needy sinners in regions beyond, where the particular servants and people of God were themselves established. He has done this in the experience of the Free Presbyterian Church of Scotland. I will refer again to this fact in a little time. Such ‘an open door’ is set before the Church that the Church might serve her divine Redeemer and King with a view to the conversion and salvation of lost sinners and the glory of His name. The “open door” is bound up with the covenant of grace of which Christ is the Head; and in connection with this Covenant Christ declares, “All that the Father hath given me, shall come to me: and him that cometh to me, I will in no wise cast out” (John 6.37). The “open door” has in view the fulfilling of the divine and sovereign purpose of grace and salvation in the actual experience of sinners given to Christ before the foundation of the world.
The Church to whom the Lord thus speaks has been given and possesses the means of grace, namely, the inspired Word of God; the apostolic gospel with all the doctrines of salvation and Christ and Him crucified at its centre, the gospel for lost men; and also the two sacraments instituted by Christ, Baptism and the Lord’s Supper. Only truly converted and commissioned men have divine authority to reach out to others with the means of grace,
through any “open door” set before the Church by the David of the New Testament. The apostles and then the sincere servants of the Lord received their commission from him right down through the ages.
Now, I humbly submit that the Lord Jesus has set before the Free Presbyterian Church of Scotland “an open door” to Africa, a door of access to our fellow men and fellow sinners in that part of the world, in Ingwenya, Zenka and Mbuma. This “open door” has now been set before many of the Lord’s people in Holland, who are graciously and generously helping the work of the Gospel of Christ there and the medical services for the healing and relief of our afflicted fellow men and women on our mission.
When the Head of the Church sets before us “an open door,” this calls for much prayer on the part of those who love His name — prayer for the presence and power of the Holy Spirit to bless the Church thus engaged in His service, with spiritual wisdom, strength and faithfulness and love in bringing the Gospel of God’s grace and relief to those sitting in darkness and in the shadow of death. The Church in availing herself of any “open door” clearly from the Lord, must rely upon the grace and power of the Holy Spirit for the fulfilling of the Divine purpose in the conversion and salvation of sinners dead in trespasses and sins and for the establishing of such in the faith once delivered to the saints. “Not by might, nor by power; but by my spirit saith the Lord.” “It is the Spirit that quickeneth: the flesh profiteth nothing.”
The people and servants of the Lord Jesus need divine help to persevere in His service in being given access to areas where there are many needy sinners. The Apostle Paul said, “Satan hindered us;” and Satan is ready today, on every hand, to hinder by various devices and means, those who seek the well being and eternal good of their fellow-sinners. Other kinds of difficulties may also arise, but the people of God are to continue to make use of the “open door” in steadfastness and devotion to their heavenly Master. The Lord on one occasion spoke to Paul thus: “Be not afraid but speak, and hold not thy peace, for I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.” (Acts 18: v. 9, 10). So the “open door” indicates that the Lord has in a particular place some who were chosen in Christ before the world began, and that He is to call them out of darkness into the light of the knowledge of salvation through the word of the truth of the gospel of his grace.
He that hath the key of David declares that “no man can shut it;” and as far as we here today are concerned, this means that no man can shut our access to, our door to our mission field in Rhodesia. The British Government cannot shut it, the Rhodesian Government cannot shut it, and no other organisation can
shut it, and no man can shut it. Christ the King is more of might by far than any man, and “no man can shut it.” What a wonderful divine word is this for faith to rely upon! What an encouraging word this is to us all here today, to continue to pray for and to give our support to our Mission in Rhodesia!
But what does the Lord require of those before whom He sets “an open door.”?
Firstly: They are to possess “strength.” This is not human strength nor carnal or intellectual strength; but divine, spiritual strength out of the fullness that dwells in Christ Jesus Himself: even “a little strength” in comparison to the infinite fullness of strength available to the Lord’s people in Christ. They are to be strong in the grace that is in Him, to grow in grace and to seek to be strong in faith giving glory to God.
Secondly: They are to be such as have ‘kept Christ’s Word’ as the inspired and infallible word of God from Genesis to Revelation. They are to be such as have believed and maintained the doctrines of that word pertaining to the nature and character of God, to the Fall of Man, to Election unto salvation of sinners according to the foreknowledge of God the Father and Sovereign grace, to Redemption of sinners through the blood of Christ, to the necessity of the New Birth by the Holy Spirit through the Word of God, and to salvation through faith in Christ arising from the New Birth, and to the revelation of the Word of God regarding the Day of Judgment, Heaven and Hell. They are to be such as have kept the word of God, as lovers of it and in unswerving devotion to it.
Thirdly: They are to have a reputation for not having denied the name of the Lord Jesus Christ. Many liberals and modernists in some professed Christian Churches today make it their evil business to deny the virgin birth of our Lord, to reject His miracles, to disown the atoning nature of His death and to refuse to accept the actual and physical resurrection of Christ. Those whom the Lord will use and help in His Kingdom and service in connection with precious souls and their salvation are those who have held steadfastly to the great truths related to the glory of Christ’s name, in the midst of every wind of unsound and heretical doctrine, and in the face of enmity and opposition.
Finally, I have great pleasure in conveying to our friends of the Mbuma Mission and the Mission as a whole, here in Holland, gospel greetings and sincere gratitude from our Church in Scotland, for your great interest in and generosity toward the cause of our Lord Jesus Christ in Africa.
May He who has the key of David, by His grace, make us all worthy of the privilege of the “open door” to the praise of His glory.
ADDRESS BY REV. DONALD MACLEAN, GLASGOW
I am glad to have the opportunity once more of addressing the Mbuma Missionary Society at its annual meeting in Utrecht and bring to you the good wishes and sincere thanks of my Committee and the Free Presbyterian Church of Scotland. I should also like to thank the Chairman for his hearty welcome.
I feel especially pleased to be here on this occasion when your nation is commemorating its deliverance from the dark power of Nazi Germany. The deliverance from such bondage was indeed an occasion of much joy and deserves to be well remembered with gratitude to the God of Heaven, part of whose glory it is to arise on behalf of the oppressed and the prisoners.
If the deliverance from the darkness of Nazi Germany was an occasion for gratitude and joy, how much greater should be the joy and thankfulness of those who are delivered from the power of darkness and translated into the kingdom of God’s dear Son? However desolating the power of Nazism, it is not to be compared to the awful darkness into which the whole human family fell when our first parent, Adam, sinned against God. In this darkness everyone of us was born into the world. The darkness of spiritual ignorance of God, His glory and claims, rules in our hearts and minds so that we are filled with enmity against Him and live in a state of rebellion against all which manifests His glory. We break His laws, we despise His gospel and live seeking the satisfaction of the lust of the flesh, the lust of the eye and the pride of life. Thus, adding sin to sin, we treasure up for ourselves wrath against the day of wrath. We live in the world under the shadow of eternal death and, if we die in our sins, we shall assuredly perish for who can deliver us from the hands of the justice of God?
There can be no deliverance out of this terrible darkness of sin apart from the marvellous grace of God. “By grace are ye saved through faith.” God’s purposes of everlasting love towards His people are revealed through the Person and work of His dear Son. The Divine Redeemer is the One who worked out redemption for His folk, by magnifying the law of God and paying the great purchase price for the sins of the elect. As the Son of God in the nature of man He was able to satisfy fully all the claims of God’s justice and so set His people free. “If the Son, therefore, shall make you free, ye shall be free indeed.” In view of this Zacharias could say concerning his son, John, the Baptist, “And thou, child, shall be called the prophet of the highest: for thou shalt go before the face of the Lord to prepare His ways: to give the knowledge of salvation unto His people by the remission of their sins, through the tender mercy of our God: whereby the day-
spring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.” (Luke 1: 76, 79).
Although Christ is risen from the dead and lives as the great High Priest in the Court of heaven and although He has sent out His Word to declare the wonders of redemption, yet no man will believe this truth until the Holy Spirit is poured out from on high. By His divine power, he brings a sinner to feel the spiritual bondage in which he lies. What a weight comes upon the heart when the light of God’s Word makes manifest a sinner’s sins, causing him to say with David, “My sin I ever see.” (Ps. 51.3). What cries and tears for mercy arise from the soul thus convinced of sin and feeling utterly unable to deliver himself! Now, the soul waits for the Lord as those that wait for the morning light. (Ps. 130.6). The Holy Spirit whose glory it is to convince of sin is the One who enlightens the soul in the knowledge of Christ. “He shall glorify Me,” said the Saviour. When, through the Word of God, Christ is made precious, the soul can truly sing, “Let Israel hope in the Lord: for with the Lord there is mercy and with him is plenteous redemption and he shall redeem Israel from all his iniquities.” (Ps. 130. 7, 8).
Although we in Scotland suffered the horrors of the last war we did not know what it meant to have our country captured by a foreign power which was our enemy. While, therefore, we rejoiced at the end of the war, we could not rejoice in the same way as you did when you were delivered from the bondage of your captors. Similarly, it is only those who have tasted the deliverance from sin and death, through the Lamb of God, who can rejoice with the joy of salvation. It is such as have tasted the liberty with which Christ doth make free who desire that others would become partakers of this salvation. They desire, therefore, that the Word of God should be spread abroad, and their earnest prayer is that Christ would see of the travail of His soul and that the pleasure of the Lord would prosper in His hand.
One of the great wonders seen by the redeemed sinner is that God is glorified in the salvation of such a sinner as he has discovered himself to be. That God is just and the justifier of the ungodly who believe in Jesus is one of the greatest marvels a sinner can experience. In the ingathering of His people there shines “the glory that excelleth” — the glory which shines in the face of Jesus Christ. In speaking of his own deliverance, the apostle Paul declares, “For God who commanded the light to shine out of darkness, has shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” (2. Cor. 4.6). In connection with this, he also says, “For we preach not ourselves but Christ Jesus, the Lord.” It is through the preach-
ing of the glorious gospel of the blessed God, accompanied by the power of the Holy Ghost, that God is glorified in His people being saved in Christ with an everlasting salvation.
Grace in the soul desires that God should be glorified and grace in the soul rejoices that God’s glory is declared to be very great in salvation. Grace in the soul, therefore, desires the spreading abroad of the Word of God so that through that Word souls may be saved.
We believe that it is from grace in the souls of God’s people, that the Mbuma Missionary Society came into existence and continues in existence, so that God’s people in Holland and Scotland might join together in sending the Word of God and the ordinances of grace to Rhodesia. Satan and the carnal mind will always oppose a work of grace, and we may expect opposition of more than one kind. But the Lord who begins the good work in the soul and carries it on to the day of Jesus Christ will also carry on a work of grace, such as this Society, as long as the Mbuma Missionary Society has work to do to His glory.
As there are different forms of darkness in connection with wars in this world so there are in the spiritual warfare. As I have already mentioned, the form of darkness we felt in Scotland during the last war was different from what you experienced in Holland.
There is, of course, great darkness in the Protestant Churches at the present time. Instead of the light of faith, there is the darkness of unbelief; instead of the light of divine wisdom, there is the darkness of human opinion; instead of the light of spiritual worship, there is the darkness of confidence in the flesh; instead of the light of God’s glory, there is the darkness of man’s vanity.
While all this is true of much that goes under the name of Christianity in Rhodesia, yet our Mission there is concerned with the darkness and captivity of heathendom. Mere education will never deliver the soul of man from the power of superstition or the rule of the witch-doctor, and certainly is not sufficient to bring him to the knowledge of salvation. How well Paul knew this! The Jews and Greeks were both in darkness although they were different in almost every other way and both thought they had a great deal of light. Yet the same gospel was needed for them both. “For I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to every one that believeth; to the Jew first and also to the Greek.” (Rom. 1.16).
While therefore we have Schools, a hospital and clinics in our Mission in Rhodesia as helps in the work of the Lord, the principal thing, you can be assured, is the gospel and the salvation of souls to the glory of Father, Son and Holy Ghost.
Both Rev. R. R. Sinclair and myself are particularly pleased
that our brother minister from Rhodesia, Rev. Aaron Ndebele, is here on this occasion. His father, who is still alive, is one of our elders at Zenka. His name is Philemon, which means “loving” and is a true characteristic of this worthy man. We are glad that his son is following his father’s footsteps by divine grace and has been called to the ministry of the gospel among his own people.
As you all know tribalism is one of the great difficulties in seeking any unity among the African nations or Africans in any one nation. The recent tragedy of Biafra is a sad and solemn reminder of this. The Fingo tribe and the Matebele tribe in Rhodesia were at one time at great enmity with one another and, perhaps, if the occasion arose, this enmity might be seen again. Rev. P. Mzamo is of the Fingo tribe and Rev. A. Ndebele is of the Matebele tribe, but they both work together in harmony in the Church of God because they have both been brought to the foot of the cross. “Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free; but Christ is all and in all.” (Col 3.11).
May the Lord bless us as a Missionary Society as we meet here today from Holland, Rhodesia and Scotland, and as we seek to further the Cause of Christ in that sunny but troubled land. May the Lord be pleased to grant that, in His abounding grace and through the merits of His beloved Son, we may at last be with that glorified host who shall gather around the Lamb in the midst of the Throne. “After this I beheld, and lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes and palms in their hands; and cried with a loud voice saying, Salvation unto our God which sitteth upon the throne and unto the Lamb.” (Rev. 7.9, 10).
ADDRESS BY REV A. NDEBELE
Christian greetings to you, friends in Holland, from me and from the Christian Church in Rhodesia, belonging to the Free Presbyterian Church of Scotland.
Let us base our thoughts upon the Word of God as we find it in Matthew 16 v. 18 :
“And I say also unto thee that thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.”
In this passage of scripture we notice that the Lord Jesus Christ talks about :
(1) The builder
(2) The foundation
(3) The building
(4) Its duration
- (1) The builder is the Lord Jesus Christ Himself. He is the “I am” who is God and who became man and continueth to be God and man in two distinct natures and one person forever. “And without controversy great is the mystery of godliness; God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.” (1 Tim. 3:16).
- (2) The foundation upon which Christ builds His Church is the infallible Word of God contained in the Scriptures of the Old and New Testaments. The Apostle said to the Ephesian Christians: “Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord.” (Eph. 2:19-21).
- (3) The building is all believers, the elect of God from all nations, kindreds and people and tongues. These were chosen before the foundation of the world and called by the Lord Himself in time by the operation of His Word and Spirit in their hearts.
He convinces them of their sin and misery, by enlightening their minds in the knowledge of Christ and renewing their wills. He also persuades them to embrace Jesus Christ freely offered to them in the gospel.
The Lord Jesus as a wise and skilful builder takes stones for building his temple from the poor, rich, black and white and yellow, the heathens, the civilized nations, and He builds His wonderful Church. Sinners from all kinds of circumstances add up as it were — stone upon stone until the building is fitly framed together.
We believe that in the Church of Christ are found people from Holland, for example, Witsius of old and many others who followed Jesus. From England there were Owen, Brownlow North and many others. In Scotland—John Knox, Thomas Boston, Samuel Rutherford, Robert Murray MacCheyne — and there were others who died for the name of King Jesus. In America — Jonathan Edwards, Dr Shedd and many others from that vast country. In France — John Calvin and many who fled to Geneva to avoid persecution. In Germany — Martin Luther and Krummacher and thousands more. In China, India, and we believe in Africa too, many have been added to the Church of Christ in the past, and this work will continue to the end of time (Ethiopia shall lift her withered
hand unto God). What a wonderful promise, and may it be fulfilled in our land !
In every case of those gathered from all parts of the world the Lord, Who is the builder, must receive glory. It is He Himself who stretches His hand taking one stone here and another one there to build up His Church. He builds up His temple by converting sinners from the darkness of sin, heathendom and spiritual death unto the light of the gospel.
- (4) Its duration — “ The gates of hell shall not prevail against it.” Satan with all his emissaries, friends and angels cannot stop the Lord putting up these stones, His people, and putting them in the wall of His Church. When He calls them by His word and His Spirit none can stop them. The world, circumstances, the powers that be, none of these, and indeed nothing in the whole earth, will ever stop the work of grace in the heart. It must roll on like a mighty flood of water at one time and as a smoking flax at another time, and all according to the wise, holy, determinate counsel of God. “ A bruised reed He will not break.”
The Lord went on to say in the same chapter : “ I will give you the keys of the kingdom of heaven.”
We believe the keys referred to are (1) The preaching of the gospel of the doctrines of His grace by ministers of the gospel. He committed the keys of the gospel when he said to His disciples : “ Go ye therefore and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost : teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.” (Matth. 28:19, 20).
(2) The second key is that of Church discipline. This key is administered by elders of the congregation who teach and rule among their fellow men (ministers and elders). They are to admit to the sacraments and to withhold sacraments from some according to the credibility of their profession as far as human charity can go. The Kirk Sessions of different congregations when met together and constituted provide a Court for appeals, references and so on. Higher than this presbyteries of several provinces make the Synod. In short dear friends in Christ this is what we are trying to fulfil in Rhodesia in a poor and humble manner, but believing that what God has begun He will yet accomplish.
In Rhodesia we have three Free Presbyterian Mission Churches — Ingwenya, Zenka and Mbuma in order of seniority as to age. There are also several places of worship supervised by each of the three ministers resident in the main mission centres. There are 32 Primary Schools, and 1 Secondary School — 4 under Ingwenya, 13 under Zenka, and 15 under Mbuma.
The total number of children under our care both spiritually and educationally are about 5,000. There is a Secondary School at Ingwenya where 4 Scottish women teach and a hospital at Mbuma where there is now a doctor and three European nurses. At Zenka there is an out-patients’ clinic under the charge of a European nurse. All these schools, the hospital and the clinic are subordinate means of propagating the truth as it is in Christ Jesus. We believe the chief work of the Mission in Rhodesia is to preach, defend and uphold the truths of saving grace of God. This we have tried to do and wish to continue to do to the end of our life.
The results of the Church’s effort to spread the gospel are not very big, but though small we believe and are convinced that there are signs of the Lord’s work among us in Rhodesia. Heathens turn from their love of sin and from wicked religions to the God of Israel.
Early Christians gave their goods to the poor and sold their lands in order to contribute to the apostolic purse. Here is where our African people lack, partly because the majority receive a very small income or no income at all, year after year. But with many we may safely say that the Holy Spirit has not yet taught them the duty of giving — “Freely ye have received and freely give.” “It is more blessed to give than to receive.”
At this opportunity I would like to thank you all who support the Free Presbyterian Church in Rhodesia. May the Lord who gave you such hearts continue to bless you both materially and more especially spiritually. I would also like to assure you that we teach Calvinistic principles according to the Bible, with the Westminster Confession of Faith which is our subordinate standard.
Before I close this address I would like to thank you very, very much for the warm clothes we received from Dutch friends, especially the Mission Committee at Veendaal.
The Diary of Dugald Buchanan
Period II — From twelve years to age of twenty-four (Continued from page 44)
I was now eighteen years of age, and my father would have me to make choice of some business, to which I was ever very averse, for I loved my loose way of living so well, that I could not think of any other. My friends, however, prevailed with me at last to
make choice of a trade, urging that it would be a more sure way of obtaining a livelihood than any other business I could follow. I therefore made choice of the occupation of a house carpenter, and went to Kippon, where I engaged for three years, with a friend of my own.
After going to Kippon, I had companions different from those with whom I had formerly been accustomed to associate myself, and, the church being near, I went every Sabbath to hear sermon, the Rev. Mr Potter being at that time minister, who preached several sermons from Job 22:21; “Acquaint now thyself with him and be at peace, thereby good shall come unto thee;” and from many weighty considerations, enforced the necessity of being at peace with God through our Lord Jesus Christ. But my unbelieving heart raised a thousand objections: and the principal objection was, that it was too late; that the day of grace was past; and that God would never pardon me, because I had so often backslidden from Him. I was grieved at the happiness of others in which I had no share, and looked upon myself as the most miserable of all creatures.
I began then to think if ever such a sinner as myself had obtained mercy. This led me to think on the sins of Manasseh and Paul, who, I observed, had been great sinners, and yet obtained mercy. From the consideration of this, I began to entertain some hopes, for, by reading a book which treated of the nature of the unpardonable sin against the Holy Ghost, and of the way of committing it, I concluded that I had not committed that sin: and began to think with myself, that maybe the Lord would be gracious, since my sins were pardonable: “Who knows but the Lord will return?” So, thinking that my state could not possibly be worse than it already was, even should I perish, I resolved to try what the Lord would do.
From this time I began to be a new man, prayed twice every day, and abstained from the grosser pollutions in which I had been formerly wallowing. I also found great brokenness of heart for my sins, and often great sweetness in the following promises: “I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins” (Isaiah 43:25). But whatever delight or sweetness I found in this promise, during all that time, my subsequent inclinations and practice sufficiently testified that I did not understand its true meaning; especially that part of it, “for mine own sake,” for my legal heart meant another thing; namely, my prayers, tears, and other acts of duty. I became now greatly reformed in the eyes of others, and no less so in my own and spent all my hours of relaxation from business in reading my Bible and other devout books.
This was the first time I got any notional acquaintance with
the Scriptures, so as to mind what I read.
There was a glen at a short distance from my father’s house whither I always resorted to pray, and here I usually spent the Sabbath afternoons in reading, praying, and singing psalms.
Good people observing my attendance on the ordinances, began now to love me, and I began to love myself also when I found such inclinations in my heart, and such good doings performed by me, for I endeavoured, with all my might, to keep the commandments, and as to the outward walk, a Pharisee himself could scarcely say, “Brother, let me pull this or that mote out of thine eye.” My former ways were now forsaken, but my lusts not being at all mortified, but merely dammed up from running in the same channel in which they had hitherto flowed, necessarily flowed in some other channel, for it is impossible to dry the stream while the fountain is running; yet it is very possible to set a dam before a stream that will turn it into some other direction, except in the time of a violent land-flood which carries all before it: I mean strong temptations which will break all vows and resolutions made in one’s own strength. Consequently there was one particular sin by which I was frequently overcome, and which, every time I was assaulted by it, I found all my strength too weak to resist. This always prevailing destroyed my peace; I entered then into a covenant with God against this sin, binding myself with the greatest penalty, even everlasting damnation, in the event of my breaking it, thinking I would not be such a fool as to run the risk of damnation for the sake of one sin, when I had gotten, as I then thought, all the rest mortified. But the lock of my sin not being yet cut, when a temptation came, like strong Philistines, it broke all the cords by which I was tied. Such, indeed, was the strength and power of sin in me, that should hell itself in all its terrors appear before me, I would break through this hedge. Having passed the bounds of my obligation, my peace was completely destroyed. I fell into great despondency and saw that the Lord might in justice send me to hell since I broke my covenant with Him, and that in conformity with the sentence of damnation I had pronounced against myself. I thought, however, afterwards, that upon repentance and a more strict observation for the future, God might forgive me, and so vowed and resolved anew against my besetting sin.
This was the manner and method of my covenanting: I vowed in express words, before the Lord, to serve Him and abstain from all breaches of any of the commandments, and particularly that commandment which I most frequently transgressed; and as I repeatedly covenanted, I endeavoured to fulfil my engagement, watching against all outbreaks until the period to which I had limited it would expire, which was sometimes a month, and
at other time two or three months, just as I might be in frame at the time of making the vow. The reason which led me to limit the vow to a particular time was this: I thought that my abstaining from my sin for a certain time would wear out the habit of sinning into which I had got, and that by frequent strivings against my lusts they would at last grow weak, and then be the more easily overcome. But it always happened that my lusts were stronger at the end than at the beginning: and if I thought that I had discharged my vow well (which I seldom did), I would take a little indulgence in my sin. For while my vow remained in force against me, I would be in the greatest bondage imaginable.
About this time I went to a neighbouring congregation, where the sacrament of the Lord’s supper was to be administered, not to partake, for I was very unfit for such an ordinance. Here I had great awakenings of conscience by the doctrine I heard, being thereby persuaded, that notwithstanding all my reformation my state was yet wrong. Coming home at night I fell into great distress, and, no person being along with me, I remained a considerable part of the night upon the road, sometimes crying, sometimes praying, and at other time throwing myself upon the ground, careless of the hurting of my body. At last I arrived at home wearied with the journey and the distress of my mind. I cannot distinctly remember by what means my mind was pacified after this storm, but this I know, that it did not last long, when I got some false peace, either by looking at some good I had done, or expected to do in time to come. This peace, however, did not continue long, for all my foundation was entirely razed by hearing a sermon from the following words, “Behold I lay in Zion for a foundation, a stone, a tried stone, a precious corner-stone, a sure foundation” (Isaiah 28:16).
When I saw that my foundation was wrong, and that I had never built upon that sure foundation, Jesus Christ, I remember that, for some days thereafter, I was exceedingly anxious to know how to build upon the right foundation but how I got my conscience satisfied about this foundation, or to what conclusion I came, I do not now very well remember: but I remember that my building did not stand long after this when it fell, and great was the fall thereof. For, shortly after this, having discorded with my master, I left him and went to Dumbarton, where I engaged for six months with another.
Posadh an Anama ri Criosd
Leis an Urr. Eideard Pearce (A.D. 1672)
(Air a leantuinn bho t.d. 53)
- ‘S e’n dara prionnsabal soisgeulach a tha’n a mhisneachd do chreidimh, a bu chòr dhuit t-anam a ghiulain suas air agus a bhi bitheanta a beachd-smuainteachadh air, so: mar a tha leithid de lânachd ghlòrnhor agus do-rannsaichte ann an Criosd, nach eil an lânachd so Ann, air a shon Fein, ach air son a bhi air a roinn agus a comphàrtachadh ri anamaibh bochd a tha tighinn Dha ionnsuidh. Is fior, faodaidh an t-anam a ràdh, ann so tha lânachd gu leoir, saoibhreas agus ionnhasan gu leoir de na h-uile mhaithneas ann an Criosd: ach ciod e so dhòmhsa? Ciod anns am buin e dhuit-sa! Ni h-eadh, is e do ghnothuch uile e, agus gnòthuch do sheorsa: oir ciod air bith an lânachd a tha Aige-san Ann Fein, tha e air a thasgadh suas Ann air son anamaibh, air son pheachadh, seadh, air son na’m peacadh is miosa. Cia cho milis ‘s a tha’m focal ud ann an Salm lxviii.18, far am bheil an Spiorad Naomh ag innse dhuinn, ann a bhi labhairt mu Chriosd, “gu’n d’fhuaire e tiomhlanach do dhaoiné: “fhuaire a tiomhlanach do dhaoiné,” ‘s e sin, tha lânachd dhe gach maith ‘n a laimh, agus fodh a riaghladh, agus so air son dhaoiné. Seadh, ach ‘s e th’annam-sa diabhui, a deir an t-anam, ceannairceach, agus ciod e mo gnòthuch-sa ri so? Thoir fa’n ear na leanas, agus gheibh thu mach gu’m bheil gnòthuch aige riutsa, seadh, thusa gu sònraichte; “thug thu tiomhlanach do dhaoinibh, seadh, eadhon do dhaoinibh ceannairceach, chùm gu’n gabhadh an Tighearna Dia còmhnuidh ‘n am measg.” Uime sin tha e mar an ceudna fior gu’m bheil e air a dheanamh “n a cheann os ceann nan uile nithean do’n eaglais.” Ephes. i.22. Tha na h-uile lânachd Ann-san, agus mar Cheann tha E uile air-son feum agus seirbhis a chuirp, air son a h-uile anam bochd a thig dha ionnsuidh. Agus, uime sin, tha air a chur ris, “Na cheann thairis air na h-uile nì do’n eaglais” ‘s e sin air son feum agus seirbhis na h-eaglais, thairis air am bheil E mar Cheann. Gabh beachd air an lânachd sin uile a th’ann an Criosd, agus a tha uile gu mòr agus gu cinnteach a chùm feum agus seirbhis a mheud agus a thig dha ionnsuidh agus a tha air an deanamh ‘n am buill de chorp, mar a tha ionnhasan agus buadhan a chinn gu nàdurra air son feum agus seirbhis a chuirp nàdurra, agus nam buill a bhuineas dhà. Agus, oh, ciod a mhisneachd a tha’n so do chreidimh! Is e cainnt duine ionnsaichte air an earrann mu dheireadh a dh’ainmich sinn: “Air eagal,” tha e’g ràdh,” gu’n smuainicheadh-mid gu’m bheil glòir mhòr so Chriosd ‘n a nì nach eil gnòthuch againn ris, tha e air a ràdh gu’m bheil e air a shuidheachadh agus air a chur air leth leis an Athair gu bhi’n a Cheann na h-
Eaglais uile.” Seadh, uime sin, anam neartaich thù fein air a mhiseachd so; abair, Amhairc, O m’anam, amhaire air Iosa, a fhuair tiomhlan do dhaoinne. Gabh beachd Air mar Neach a fhuair lánachd de’n a h-uile gràs bho’n Athair, air son a bhi dha’m frithealadh agus dha’n comhphàrtachadh riutsa, agus do leithid. Tha beatha Aige Ann Fein, agus tha i Aige air do shon-sa, tha glòcas agus fireantachd, gràs agus glòir, agus thà iad Aige air do shon-sa, agus do leithid, agus uime sin, rach Dha ionnsuidh, agus biodh sùil agad ris na h-uile nì bh-uaithe.
- ‘S e’n treas prionnsabal soisgeulach agus misneachd do chreidimh, air am bu chòr dhuit t-anam a ghiulain suas air, agus a bhi’d chòmhnuidh gu mòr ann am beachd-smuaineachadh air, so: Gu’m bheil saorsa agus toileachas iomlan ann an Criosd, seadh, tha E cheart da-rìreadh agus nàdurra dha E Fein a thoirt seachad, le uile shaobhreas agus lánachd ghloirmhor, do pheacaich bhochd ann a bhi tighinn Dha ionnsuidh. Tha aig Criosd, mar a chuala sibh, an lánachd so Ann mar Cheann, mar a th’agaibh gu sònraichte ann an Col. i. 18, 19. Nis, mar a tha e gu fior agus gu nàdurra do’n a cheann a bhi frithealadh a chomasan do’n a buill, mar sin tha e firinneach agus nàdurra do Chriosd a bhi comhphàrtachadh a ghràis do anamaibh bochd. A thuilleadh air so, tha’n lánachd sin uile ann an Criosd, cha’n ann a mhàinn mar Dhia, ach mar dhuine. Tha e air a thasgadh mar ionmhas ann a’ nàdur na daonnachd: “Oir b’e deagh thoil an Athar gu’n còmhnuicheadh gach uile iomlanachd ann-san.” Col. i.19. “Ann-san,” ‘s e sin mar a tha duine foghlumaichte dha chur, anns an duine Criosd, na ann an nàdur daonnachd anns an do bhàsaich E, agus anns an do ghiulain E gu coimhliontachd gnòthuch ar slàinte. Tha e fior, gu’r e’n Diadhachd, na nàdur na diadhachd, ceud thoiseachadh na tobar nan uile ghràs; ach ‘s e nàdur daonnachd Chriosd, mar gu’m b’eadh, dara toiseachadh agus tobar a ghràis. ‘s e sin, ionmhas na tigh-tasgaidh, na ionmhas, anns am bheil gach uile ghràs air an tasgadh suas dhuinne. Uime sin, tha e air a ràdh, “Oir mar tha aig an Athair beatha ann fein, is amhuil sin a thug e do’n Mhac beatha a bhi aig ann fein; agus thug e mar an ceudna dha ùghdarras chùm breth a thabhairt, do bhrigh gu’r e Mac an duine.” Eoin v. 26, 27. Tha aig Criosd ann fein, mar Dia, beatha, ‘s e sin, tha aige gach uile ghràs gu do-sheachainte, ann Fein, mar a th’aig an Athair. Da-rìreadh, mar Dhia, is Fein dearbh thaobar a ghràis neo-chriochnach agus do-sheachainte sin a bha air a thoirt Dhà. ‘S e sùim so, uime sin, gu’m bheil an lánachd ghloirmhor de ghràs a tha ann an Criosd air son pheacach, ag eirigh suas mar thobar ‘n a nàdur daonnachd, sruthaidh e, agus cha’n urrainne ach a bhi sruthadh, seadh, agus a cur thairis mar an ceudna, air anamaibh bochd a thilgeas iad fein Air. Is firinn e, ‘s e th’ann ach a bhi cur as leth Chriosd mì-chaoibhneas agus neo-dhillseachd
le cheile, a bhi smuaineachadh gu’m bheil E neo,thoilleanach a bhi dha chomhphàrtachadh Fein agus a lànachd ri peacaich a thig dha ionnsuidh. Agus anam, am faigh thù ann a d’ chridhe a leithid de choire cho dubh an aghaidh a Chriosd cho milis agus cho maith ‘s a tha E? Is e dòigh agus obair an diabhuil agus an eas-creidimh, a bhi toirt a chreidsinn air anamaibh nach gabh Chriosd riutha, agus nach comhphàrtaich E a ghràs agus a lànachd riutha, ged a thigeadh iad dha ionnsuidh; nì a tha iad ag oidhearphachadh a dheanamh, fodh bheachdachadh air a mhòrachd agus a naomhachd, maille ri an truaillidheachd agus an aingidheachd. Tha Chriosd, abraidh iad, ròghnaichte agus sònraichte ann an gràdh agus ann an cuspairean a ghràidh mar a b’abhaist do dhaoinne mòr a bhi; is aithne Dhà astar, agus bheir E air peacaich aithne a bhi aca air an astar-san bh’uaith-san. Ach, anam, deilig rì so, mar bho’n an diabhul agus bho’n eas-creidimh; diùlt e mar thàmailt air a thilgeadh air Chriosd, agus gabh còmhnuidh gu mòr ann a bhi beachd-smuaineachadh air an toileachas neo-chriochnach a th’ aig Chriosd a bhi gabhail ri, agus a tearnadh na’m peacach is miosa a thig dha ionnsuidh. Reusanaich air so beagan riut fein: C’ar son a ghabh E air nàdur na daonnachd? C’ar son a dhòirt e fhuil agus a bhàsaich E? C’ar son a tha E tàladh, agus a feitheamh agus a tairgse, agus a gairm, agus a stri ri peacaich bhochda a chùm an cosnadh Dhà Fein? Nach eil e uile a nochdadh a mach a thoileachas agus cho deonach ‘s a tha E a bhi toirt dhoibh E Fein agus a lànachd ?
(R’a leantuininn).