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his preaching at Loch-Tay-side, Dr. M'Donald was not much blessed at home; it was a comparatively barren season there. The ordinary ministrations of Mr. Findlater after this were greatly blessed. People travelled great distances to hear the Word preached. At the end of 1816 and the beginning of 1817, if you saw people talking together, you might be almost sure it was about the things of the kingdom of God. During the year 1817, two visits of Dr. M'Donald were greatly blessed. "Seldom," it is said, "did a Sabbath pass without one or more being brought to ask the way with their faces Zionward." In the November of 1817, Mr. Findlater was obliged to officiate on one Sabbath when Dr. M'Donald was expected, an accident having happened to that eminent servant of Christ. "This day," says one present, "will be long held in traditionary remembrance in Breadalbane-a day, the results of which will never be forgotten and may not be ascertained till the great day will declare it. It was truly a time of refreshing and reviving to many from the presence of the Lord. God mercifully granted the latter as well as the former rains and refreshed his heritage." It is added, "The low and debasing sins of drunkenness, rioting-especially at fairs and other public meetings, swearing, and irreligious and profane talking were not, for a considerable time, so much as seen or heard among them "-referring to the population of the district generally.
The amount of open persecution appears not to have been so great as in some other cases, though, no doubt, there, as elsewhere, the Word was true, "They that will live godly in Christ Jesus must suffer persecution." It is remarked, "Ungodly friends, instead of opposing the subjects of this concern, were ready to grant them every indulgence. Masters, who would grudge their time on other occasions, would allow their servants to embrace every opportunity of reading and hearing the Scriptures, and would often accompany them, and in several instances their hearts were opened to receive the truth." Mr. Findlater observes in a letter to a friend, "It is remarkable that almost all of them have been brought under concern by the free offers of the Gospel, and I have often observed, that where the terrors of the law have been declared, they seemed rather to harden the hearer's heart, and this many of them have acknowledged. Another striking circumstance concerning them is, their great concern lest these impressions should die away, and they should return again to their former careless way of living, and lest they should be given up to themselves, as they so justly deserved. This consideration weighs most with them, even when in deep distress, than almost any other, and tends to keep them humble and watchful."
The Moderatism of the Presbytery of Dunkeld soon took offence at this glorious work of God on dying sinners, and summoned Mr. Findlater to their Board on very frivolous pretences. The opposition, however, ended in proposing an overture to the General Assembly, accusing Dr. M'Donald of exercising his ministerial functions in a vagrant manner. This overture did not pass.
The readers of the volume "On the Revivals of the Eighteenth Century in Scotland," which was published under the sanction of the Free Church, by Dr. M'Farlon, of Renfrew, will remember the deeply-interesting narratives, by the converts themselves, of their change. A considerable number of similar narratives is found in Mr. Findlater's Memoirs. These we have not space to quote from.
For three or four years the work of God went forward with more or less
markedness of manifestation. But in the year 1820 there seemed to come a pause. Preaching no longer retained its former power; sinners no longer cried out, "What must we do?" It was, therefore, not so surprising that with little difficulty Mr. Findlater made up his mind to accept a call to the Chapel of Ease in Inverness. He left the Loch-Tay-side district in May, 1821, preaching his last sermon from 2 Cor. xiii. 14: "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all. Amen."
We need not follow Mr. Findlater into his subsequent faithful ministry at Inverness, which was suddenly closed by cholera in the autumn of 1832. Why is God a Stranger in the Land?" Such is the title of a wellknown tract by M'Cheyne. The solemn considerations there suggested as to faults in ministers and in believers are still, we may fear, too true. Have our readers ever perused "Decapolis," by Mr. Ford, of Manchester? It sets forth the obligation of all Christians to spread the light they have received, in a very striking and arousing manner. Every converted man, from the first hour of peace in believing, is bound to be a witness for Christ. And yet how feeble is the testimony of Christians! Look to Captain Vicars, of the 97th, killed before Sebastopol. Three years only of grace, and dying at twenty-eight! But what a zeal for God in those three years! The minister who writes this paper felt himself rebuked by the solemn, earnest devotedness of that most noble Christian soldier. And, brethren beloved, fellow-labourers in the Gospel, are we not all far too cold? One of the most devoted servants of Christ now living once begun a prayer with us, "Lord, we are very low." If he could say it, who could
O for a revival before next Synod! O for a Revival Report on religion !
Brethren, pray for us! Brethren, pray for the Church! Brethren, pray for the world!
A FATHER'S DEEP CONCERN.
"It is now," said Dr. Chalmers, "be- | children is not a deep concern. The coming a deep concern with me to watch over the souls of my children."
It would seem impossible that Christian parents should not watch for the souls of their children; but we are convinced by observation, and sometimes, alas! by sad experience, that we may cruelly neglect the highest interests of those who are bone of our bone, and flesh of our flesh. A child lost for ever! What parent can endure the thought! A beloved child suffering beneath the fierceness of the wrath of God to all eternity!
There are professing Christians with whom watching over the souls of their
father who, for the sake of advantages in obtaining wealth, places his son in a family where God is not feared, and among associates whose influence is adverse to religion, does not watch over the soul of his child. He says, by his actions, that wealth is preferable to salvation. How many sons of Christian parents have become careless, irreligious, and, in some cases, hostile to religion, in consequence of the influences to which they were deliberately exposed by their parents, that they might gain a portion of the wealth that perishes in the using!
Those parents who permit and en
courage their children to associate with
Those parents who are so immersed in the cares of business that they have no time to attend to their children, do not watch for their souls. "I wish," said one, "to engage a person to take the entire charge of my sons: I am willing to pay any price to a competent person. My business will not allow me to give them my care."
What was his business? An extensive manufactory. He had time to watch over his spindles, but no time to watch over the souls of his children!
Alas! what revelations will the judgment-day make of the remissness even of professedly Christian parents in this matter! How strangely will the anxieties and efforts made by parents to get their in life children "respectably settled " appear, when contrasted with the almost total neglect of the preparation of their souls for eternity! But there are blessed exceptions.
Some time ago, a minister whom we know called on an extensive Christian merchant in the City of London for a subscription to a benevolent object. A considerable time was spent in familiar conversation, which ultimately turned on the members of their respective families. At length the merchant said to his guest, "Are all your children converted to God?" "I cannot say that they are," was the minister's reply. "Why not?" rejoined he. "I cannot undertake to answer that question; it is not my work, True," but God's, to change the heart.” said the merchant, "but have YOU done Have all you can for their conversion? you spoken to them personally and privately? Have you prayed over them? HAVE YOU WEPT OVER THEM? Oh! I tremble at the fearful responsibility of I cannot underparents in this matter. stand how Christian parents can sit at ease and see their children growing up without God and without hope, and never for once speak to them privately and earnestly about their souls. I myself have a large family, and ever since the Lord brought me to a saving knowledge of the truth, I have tried in his strength
to make their salvation my great concern;
The statement of this excellent man
If Christian parents were more faithful to their children-did they shed more tears over them, pleading for their conversion to God when young, they would often be saved bitter pangs and tears in old age consequent on their children's follies and crimes.
I AM DEBTOR.*
PAUL had a strong desire, as it appears
By the Rev. W. C. Burns, from a hearer's notes."
exist in a human cause for a long life without apparent abatement or declension; but true zeal is quite different from this, and is only to be found in a child of God. It cannot stand, or breathe, or act, or move, far less endure, except in so far as Christ himself breathes, and acts, and moves in the soul. To believers now it is indeed a wonderful sight to look back to the grace that Paul got in this respect, and to see how zealous, active, and persevering he was in the Lord's service; yet, while looking back to Paul, let us be careful to remember that it is not in ministers alone that this zeal should be found. It is just as much the part and the character of private Christians to be very jealous for the honour of the Lord of hosts. There is much zeal in the world, and there is nothing so easy or so pleasing to the natural man as to be zealous in a cause the glory of which is to revert to himself; so much so, that Christ tells us of the Pharisees that they would compass sea and land to make one proselyte who, when gained over, they made twofold more the child of hell than themselves. Yes, and we have had many a proof of this in the exertions made since the days of the Pharisees by men who have had the Pharisees' spirit. How much will they do-how much will they give-how much sea and land will they compass to make a few proselytes! Even to the Jews Paul bore witness that they had a zeal of God, though not according to knowledge. Therefore, my dear friends, you must search out your hearts well, and bring your motives to the light, for we know that zeal for the spread of any merely human opinion or even for the spread of any spiritual truth which is not of a primary kind-is no evidence that we are of the number of God's people. A zeal to gain over men to argue on doctrines, so dark and incomprehensible, perhaps, that God has seemed to place them on a secondary scale, and to the belief of which he has evidently not called all men -a great and mistaken zeal for the spread of particular doctrines or tenets, or of peculiar views, or of sects-does exist without having grace for the spring of it. But there can be no true zeal, having the glory of God and the salvation of sinners for its only aim, without the grace of God in the soul. Oh! how much would be done for God if his true servants had as much zeal in his holy cause, as false professors often have in the propagation of some peculiar opinion.
Now we come to the mainspring and reason of all Paul's zeal for the Romans and all other Gentiles. "I am debtor both to the Greeks, and to the Barbarians; both to the wise and to the unwise. So, as much as in me is, I am ready to preach the Gospel to you that are at Rome also." I AM DEBTOR. What is his meaning here? Does Paul mean by this that the Gentiles had done anything for him? some services that merited return? No, for though he might have laid claim to much as the due reward of his services, he determined to be chargeable to no man; and he says,—"Though I be free from all men, yet have I made myself servant unto all that I might gain the more.' How was he then their debtor? He was so on two grounds. The first of these was the state in which the Gentiles The second, Christ's dealings with himself. He was debtor to the Gentiles because he saw the whole Gentile world lying in sin-condemned, depraved, enslaved, carried away captive by the devil at his will, disobedient and so under the curse of God. This was one thing that brought Paul under a debt, a mighty debt of obligation to them, so that he could say "I am debtor both to the Greeks and to the Barbarians." How so? Because he was not like Cain, saying,
"Am I Gospel taught him on the contrary to love my brother's keeper?" The his neighbour as himself. And then, too, he felt that since the Lord had freely saved him, he was bound to be as tender and compassionate for others as of his wards the Jews, these wonderful words own soul. How strongly he felt it tobear witness,—“Brethren, my heart's desire and prayer to God for Israel is, that they might be saved." "I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual that myself were accursed from Christ for sorrow in my heart. For I could wish the flesh." Now, what do we learn from my brethren, my kinsmen according to this?
debtor to all who are out of the bonds of Just that every Christian is a the covenant of peace-that they should all be moved by compassion for a perishing world to go forward with this as their prevailing motive, that through grace they have become debtors to all men. this be binding on every follower of Christ And if how much more on ministers of the everlasting Gospel? Oh! that they felt it If we had but more of the grace
of God, we should. When ministers have little grace they cannot feel this, just because they do not see the danger of others. They see men more in the light of being inhabitants of the world, than as going on with speed to death, to judgment, and to hell. But ah! where a true minister of Christ does get a view of the lost condition of mankind he cannot get over it. A heavy weight lies on his bosom which nothing can remove, he has great desires after the salvation of the soul and cannot rest without pulling sinners out of the fire, while hating the garment spotted with the flesh. Thus he is debtor to the world.
But the thought of what Christ had done for him, as well as the peculiar way in which He had called him, made Paul feel this. Even at the time of his conversion the Lord had told him that he was a chosen vessel for this end; making him to know that he was converted for the very purpose of bringing souls to Emmanuel. He got his commission as an ambassador of Christ at the very time he received a pardon. His charge to declare the Gospel of Jesus was written, as it were, on the same parchment with his own pardon-written on the very charter of his salvation. Every way he was bound and obliged to preach the Gospel. Not as a condition of his pardon. God forbid!—Ah no, it was all from love!-love to God and man. He had nothing left to glory in, the utmost he could ever do could not acquit the debt of love. It was laid on him as a solemn duty by the God of salvation, so that he was not only constrained to preach, but to say-"Woe is me if I preach not the Gospel." This feeling of imperative obligation to declare the truth did not belong to Paul alone; every man that has the grace of God within him feels it. There is no such thing as a monopoly of grace; her language and her charge to all is, "Freely ye have received, freely give." "And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." Like the woman of Samaria, who left her water-pots and returned into the city, and told them that were in it to come and see a man who had told her all that ever she did, so we see that when one hears of Christ he tells another, and brings another too. A man is bound to do it he cannot help it-he cannot contain it within him; a necessity is laid on his
spirit, and woe is him if he preach not the Gospel.
The Apostle says something more than this," I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise." The meaning of this seems to be,-if I were free to make a choice, I might choose the barbarian or I might choose the Greek, I might choose the wise or the unwise; but Paul says, 1 am debtor, and you know a debtor has no such thing as a choice to make, to whom he will pay his debts. The debtor knows this, and the believer feels it just in the same way. "Whatever my calculations may be, or whatever I might myself desire, the question is not what would I like, but what is my commission,-what are the objects of my embassy? it is not my choice that I have to do with, but God's commission,-what instructions does it contain?" Ah! we would fain impress this upon you, for it's an important, solemn truth; we would do so for the use of God's children present. Believer, do you feel this? Do you know what it is to feel yourself a debtor to a lost world? Have you ever thought of what object Christ had in view when He brought you to himself?-what design He had in calling you? It was certainly, in the first instance, to save you from perdition, but that was not the only end. It's possible to think too much, or, at least, too exclusively about your own case. In one sense you cannot do that; woe be to him who seeks to pull the mote out of a brother's eye, when a beam is in his own; but yet a believer must remember that he is called to know Christ, not only to be safe himself, but also that he may be a witness for Christ in the world. Ah! think of this; don't be selfish in the matter of salvation, and remember above all, that this is not a thing which you may or may not do, just as you like. Some people do much in this way, just because they have a liking to it, and because the employment suits their taste-and it is a happy thing to feel that, but there is a far more unchangeable foundation for a believer's labour in the Lord's vineyard than that. The man is no longer free to like, or not to like, he is a debtor now-a debtor to do it fully, and constantly, and unceasingly, and devotedly, whether he likes or not. Think of it in this light, and then you will be going and hasting to tell your friends and all whom you know, of these precious things of God. Oh, if this were fully felt, and felt universally, how many