Iosa Criosd.”
stoc’ag’us ch’o truagh’ riusan a tha nis ann an firinn ? Ach, ‘nuair a bhios e air ‘fhaicinn ciod an caochlaidh a rin e orta nach aidich’ ag chruthiheachd gur airid’ Criosd air an ainm sin—’Fear-saoraidh ? S’am o an aonadh ri Criosd a tha a’ ghloir so aca. Thig na h-aindialdhaich a mach as an uaigbh’ nam monastitavan cho uamharta, sa chaidh iad innt’e, agus tha sin aca o’n aonachd ris an t-seann chumhnaint, o’ freimh an tualillidheachd. Fasic craobh’, feudaidh tu iomadh geg’ a ghearraidh dh’, glicheadha fasaidh ! Ach geat aig a freimh’, agus cha’n fhaic guis am faic thu na geugan a’ crionaidh agus a’ tuiteam dh’. Mar sin tha an t-annam. Ann an la na h-aith-bhineachumh tha aonadh ris an t-seann chumhnaint air a bhriseadh agus tha a gheugan a’ crionaidh agus mar a tha e air aonadh ri Criosd tha e a’ tarriuing a shuaspann uairt-san mar thobar a ghlaoidh. Mar sin fein tha saorsa a’ chuit, a reir na ceiside sin, air bhi’d an cuirp a bhi’sior-chesagailte ri Criosd ni iad fois na an uaighean guis an aiseirigh. ‘Nuair a thig an aiseirigh bi iad air an deannamh comh-bhosmhuiil ri a chorp glortimhor fein agus bi an sin an tún siortuidh’d an taobh air a lan-chomhliomaidh. Feudar an sin a rath’, ‘ O bhais, c’aite am beall do ghath ? O uaigbh’, c’aite am beall do bhuaidh ? Buaidh-ecchas do Dhia a tha toirt dhuitine na buaidh tfe ar Tighhear
Thuglaid so nach bu chomasach ni cruithachite air an dearnamh
soma. Chail a h-uile ni cruithachite a bhias do’n amas agus mar
sin cha dean ni cruithachite an t-anam a riarcachadh. Ged a b’e
an teacmull an togail a bu mhó a bha aca anns an t-soghal, nuaire
a rainig imthinn an luchd-togail air iomlannachd a maise a thugsin
ann an sin chroichnasach an sonas ann. Thusa, a tha socraichadh
do shona: agus thusa, bhios glic tuigdh tu nach riaraich ni an
t-anam ach an Día neo-chruithachite. Nach cuala tu an gearra sin
tha aig neach, “tha bladag agus eudach agam, ach ciod e a ni sin
domh? Tha mi gun Día anns an t-soghal.” Se sin an sgáil a
tha aig Iob. “Cáite an bheil Día mo Chruthear?” Gheibh
iad san a bhios sona tre’n t-siorruitheachd a dealladh mar shoiléir-
Día fein air an dearnamh sona as eugmhalis naomhachd, as
eugmhalis a bhí air an saoradh o’n pheacadh. Tha iad sgith de’n
pheacadh a chuir Día siugaí air leth air a shon fein
chunnaic e nach dearnadh ni sona iad gun a bhí air an saoradh o
pheacadh. Nuair a bhí air an saoradh o’n pheacadh, Día
faiceadh iad e cuidéachd? Se a th’anns a’ pheacadh tionndadh
an anam air falbh o Dhlia. Ged a bhiodh an t-anam ann an glór
le peacadh ann bhiodh ann an sin tionndadh air falbh o Dhlia.
Gabh an t-anam grastmhór, feudadh e bhí smaoinneachadh air Día,
ach fáic cho ullamh’ sa tha e gu dol an deigh nithe cruithachite.
Nis am feud an t-anam bhi sona agus sin ann? Tuigdh an dune,
naich dean ni sona ach cruithachachd nuaadh a bhí ann agus ‘se sin
ceisd a bhios air cusparran a ghaol, “cionnus a shaoras Día iad
o pheacadh?” Ach dh’fhuaigail Criosd a’ cheisd sin, “Is ann
chum na críche so a dh’fhóilliscichseadh Mac Dhe chum gur
sgriosadh e oibre an diaibhuiil.” Tha ceisd eile a bhios aca so,
‘se sin:—
ghath nam broilheach, nairean eile na chomhfhurtachd choibh air
chor’s nach iongantaich ged a bhiodh iad amhumn a’ dol tre’n
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A blank white page with minor scanning artifacts.
achd a bha sin?
Chì an t-anam gur e bhi, cuir sin suarach am peacadh nach bi
ach se so am peacadh do na h-uile peacadh eile
thusa tre’n t-sasoghal. Agus ma theid
trocair a dhearnamh ort. Cha do runaich e cha chomasach Dia air
Feudaidh tu bhi, g’urraingh ach ma tha thu an creutair gur e sin am
cha-r’ell trocair ann an Dia dhuit. Chì an creutair gur e sin am
peacadh airson nach eil maithneas agus tuigidh e mur failg e an
sealladh air peacadh a ni e na fheum nach air Chriosd agus air
tairse na slainte gur’m feud bith-aitheachd air Chriosd buanaachadh
na anam.
Thig an t-anam gu ainlheachdan Shatain gu a chumail
o Chriosd. Math dh’fhéudta, nuair a tha e dol a dh’urraingh
thig tuilean de’n t-sasoghal g’a chumail air ais. Math dh’fhéudta
air an t-Sabaid gur’n tig tuilean g’a chumail air ais.
ma smaoinicheas e air la a chur air leith airson urraingh thig
tuilean de’n t-sasoghal g’a chumail air ais uairt air chos ‘s gur’m
fairich e mar gur’m biodh ifrim a’ gluasad air a shon. Cheithre
bith ann fein a’ duitachd Chriosd agus bi feum aig air cumhachd
o na b-ardaidh gu a chumail suas agus bi e’ g’a fhagail fein
fosgailte dha sin. Tha a dhiath air gur’m faiceachd e na dhearnadh
tairse na slainte iuaachmhior d’a anam, na dhearnadh Chriosd agus
tairse beatha shiorruithe iuaachmhior na shealladh. Cha-n e a
bhéachd a tha aig muinntir eile air peacadh agus air beatha
shiorruithe a bhios aig an anam a tha air a dhusgadh. Tha an
ionganach. Tha fearg Dhè ionganach. Tha an Spiorad Naomh
sin, an t-anam a’ faotaime seallaidh de’n phheacadh mar a tha e an
aghadh Dhè. Cha-r’ell mi’ saolusinn gur’n d’fhuaire fuitmeaslaich
namh sin, ach fhuair iad san a tha glic e agus e “shon.” Dhobiobhsan a tha
air san a lot iad agus ni iad caoidh air a shon.
glic tha an solus sin Dhia. Cha bhi for-airthinn aig an anam air peacadh
gus am fad se e a lot na Morachd. Cha bhi bochdan Dhè a tha
air an dearnamh glic toilichte, nuair nach bi an sealladh sin aca
tir’n t-sasoghal g’a chur an suarachas.
B’ iad san a ta glic a’ seallluitinn air cia uairt a dh’ eirich e gu
bheil la grais ann air am bheil tairse de Chriosd ann an t-sasoghal.
Chì iad gur ann o ard-uachdaraichd na Morachd a tha e gur’n
d’ thug an Cruithneir la grais anns am faigheadh creutair anns an
t-sasoghal trocair agus nach d’ thug e sin do chuid do chreutair agus nach d’ thug e do
chuid eile e, do chuid do riofghachdairbh agus nach d’ thug e do
rioifghachdairbh eile e. Nach am o dhoioimhneachd ard-uachdara-
bi e air a lot gur’m feud e an ni so a chur an suarachas agus do
bith a mach e.” Ach bi faireachadh aig a’ chreutair air so, mur
dhuibh.” “An ti a thig dom ionnsuidh cha tilg mi air chos sam
saothair agus fo thron uallaich agus bheir mise suaimhneas
de ghras, gras airson grais.
Fseudadith anam gras an aithreascchas is a lot agus tighinn gu bhi gle ıosal muim faight e air ais a ris e : tha airinne acasan a tha gle air sin. Se nach eil gaoi a phheascadith air a bhriseadadh ains an
a phæcæidh anns an am.
Cha-n ann an aghadh toll a chreutair a tha an Cruithneair a’ saoradh o phæcadh. Theid amen-an anna a’ bh’ air a shaoradh o phæcadh stigh fa chomhair na caithreach gille. Tha cuid dhuibhsan aig am bheil an amen so aig Críosd air an talamh. Feudaidh neach a bhi treigsin peacaidh o’n ieth mach d’fhein; ach gaoil a’ phæcæidh bh’ air a chumail briste anns an amam agus an t-anam ag aontaichadh ri bhi gu siorruitidh air a shaoradh uairt, se tha an sin foradh na h-eadarghuaidhe. Oh, is iongantaich anam a’ dol a stigh do’n t-siorruitidheachd le gaoil a’ phæcæidh briste ann agus iarrtus a bhi gu h-ionlan air a shaoradh uairt. Thusa a bhios an iarrtun cha d’fhuair thu ri amh sin, ‘naid’ nam. Ach ‘san an so a tha am for aithreachas a’ tighinn a stigh. Cha-n, ell ni do ghaol a’ phæcæidh air a bhriseadh nach ‘eil’ aithreachas a’ tighinn a stigh. Nam biodh aithun air an aithreachas sin se bhioladh ann foradh na h-eadarghuaidhe is cha-n fhaca thu aon ri amh dhuibh sin nach robh feumach air gras gu feum a dhearnaibh
theþet : cha bhi an t-anam da ríteadh air tíoslaíochadh gus an fáic
e mar sin e. Se an sealadh sin dbeath a charthaíochadh a mach as an
anam na smaointean cruaidh air Dia. Gus an faigh an t-anam an
gúm peasaíochtaíochtaí e creutair airson smuain phéacach, airson
tuondadh air faibh an anama gu níthe cruithachite. Ach bhír-
eachd an sealadh so de phéacach na smaointean cruaidh sin ains
an anam. Tha mi air uairbh a sasolíseadh so gur an t-írinn an sealadh
Thusa a tha ‘fácitin smaoin phéacach a’ beantuitinn ri glór na
Morachd cha bhi iongantas ort ciod air bith a’ chrois no an
t-amhghar a choimhcheas rit. S ann mar sin a tha an t-anam a’
fácitin nach iongantaíoch ged a chuireadh a chridhe cruaidh agus a
smaointean diomhan dealaíochadh eadar e agus Dia ; gu bheil na
phéacadh-sa na tha ‘toilltinn sin ; agus ma bhíos e air a shaoiradh
naith gur ann o dhoimhneachd stair ghríais a bhios e. Tha do
mhillséachd ann an Dia na bheireadh air na h-áirighibh bhi ‘seinn
Alleluia a’ fácitin an aman a’ dol síos do írinn airson am péacaidh-
ean. Tha iad a’ fácitin mar a ta am péacaidhean a’ beantuitinn ri
glór na Morachd. Tha iadsan a ta glic a’ faghaill dheartraídearan
de sin a tha ‘deanamh tairgsean na slainte agus la gráis príseil
doibh. Tha so iongantaíoch príseil do brigh mar a tha e briseadh
cumhachd a’ phéacaidh anns an anam. Faigh thusa sealadh
dhe’n phéacach mar a tha e’ beantuitinn ri Dia agus o’n la sin cha
bhi mor chairdeas agad ris ‘nad smuaintean is cha bhi thú a’
cluich ris. An la a bhíos e air a lan-fhoillseachadh, oh a’ bhinn
a theid a thoirt a mach na agaibidh. Nuair a tha anam a’ faghaill
sealaidh dhe sin tha tighinn maillé ris na tha ‘briseadh cumhachd
Notes and Comments.
We regret to state that Mr. Malcolm M’Corquodale, Missionary, Claddach, North Uist, died on Sabbath, 14th September, aged 81 years. A fuller notice of the deceased is in preparation.
Commotions.—Lochinver, third Sabbath of this month; Edinburgh and Wick, fourth; Oban and Helmsdale, first Sabbath of November.
Imprisonment of John Kensit, Jun.—The following
new development of Ritualistic spite has taken place in Liverpool. Mr. John Kensit, Jun., exercising the right of public speech in expounding the received principle of Protestantism to the citizens of Liverpool, was summoned on 8th September as a disturber of the peace, and forbidden to hold any further meeting in Liverpool for twelve months. He was offered the alternative of finding security of £200 or to go to prison for three months. He is now in prison. The magistrate, Mr. Stewart, is a member of an extremely Ritualistic church in Liverpool. It is intolerable that a citizen of this Protestant community may not discourse the received principles of the faith to his fellow citizens. His imprisonment is an impudent assault upon the ancient privileges of a British freeman, and it forestalls the necessity that will shortly arise of fighting the battle of the Reformation over again. The Centenary of Hugh Miller.—August 22nd was the hundredth anniversary of the birthday of Hugh Miller. His native town of Cromarty was on that day the scene of memorial meetings and speeches by Principal Rainy and Sir Archibald Geikie, and other prominent persons. In the decay of good reading that now obtains, we fear that Hugh Miller’s interesting autobiography, “My Schools and Schoolmasters,” is but little read. The loss, however, is to those who neglect it. It is a book full of human interest, and conducts us through numerous phases of week-day and Sabbath day life, both in the Highlands and Lowlands. Hugh Miller was a product of that creditable and wholesome order of things that once prevailed in Scotland, whose main features were Calvinism in the pulpit, the Bible and Creedism in the home, and integrity in the school. Being literary by nature, he contrived to read a great number of books, amongst which the heroic lore of Scottish Church History had a prominent place. As an apprentice stone mason he saw the hardest and humblest side of life in the north of Scotland. All his experience turned to good account by observation and reflection. He rose from the ranks of labour to the post of Bank Manager in Cromarty. In 1839 at a critical turn of the Disruption controversy, he wrote an open letter to Lord Brougham, defending popular rights. The anti-intrusionists were then looking for a man to edit their forthcoming newspaper, the Witness. The appearance of the letter to Lord Brougham convinced them that Hugh Miller was the man for the post. As well the editor of the Witness he made his mark. His mind was well
The Canadian Mission.—Several interesting letters have come from the Rev. Neil Cameron and Mr. Allan Macclachlan, our deputies in Canada, but we shall not attempt to give any narrative of their work meantime, especially as we expect them (God willing) soon to return, when they will give a full account of their mission. Suffice it to be said that Mr. Cameron dispensed the Lord’s Supper in several places, and there were encouraging gatherings of people at the various services. Our deputies have had excellent health all along.
Trifling with Justice.—One significant evidence of the vanishing fear of God which characterises our era is the trifling with justice that occurs at so many murder trials. A flagrant example of this has lately emerged. On 24th June, Daniel M’Linton shot Professor M’Adam and a young medical student in the Surgeon’s Hall, Edinburgh. The deed was not accidental, nor was it the upshot of sudden provocation. It was a cool, well-considered scheme to procure the death of two unsuspecting persons. It was a case of murder in the first degree. Now, the law of God, the law of Britain, and the unperverted instincts of the human conscience say that the reward of such wickedness is the dread sentence of capital punishment. Nevertheless, the condemned man was allowed to escape with his life on a frivolous plea of culpable homicide. There was a trifling with the issues in Lord Young’s charge to the jury; but the main factor in such a miscarriage of justice was the maudlin humanitarianism of the majority of the jury. This unscriptural policy of all, for the fence which Divine wisdom has placed round the human life being thrown down, the immense depravity of human nature spurring lesser checks, will vent itself in demoniac destruction of human life, and irregular outbursts of mob justice will alternate with deeds of blood and violence. When men presumptuously attempt to revise the findings of the Divine wisdom, they only aggravate the evils they think to avoid.
34th December, 1856.
way, and he shot himself in a house at Portobello, on the night of premature. Exhausted by overwork and insomnia his brain gave It is sad to think that the end of such a man was tragic and the rocks and the inspired account of the first chapter of Genesis. the reconciliation of the apparent conflict between the testimony of master passion with Hugh Miller. He laboured much at the As the titles of his books indicate, the study of Geology was a of delivering the Church is reduced to a note at the bottom of a page. Buchanan’s “Ten Years’ Conflict,” Hugh Miller’s share in the work popular departments of the Disruption Church, that in Dr. indicative of the early cleavage between the official and the certain fellow clergists tried to control him but they failed. It is gleaned from his editorial pieces. In 1847, Dr. Candlish and much sound political, social, and ecclesiastical philosophy can be balanced between the opposing poles of liberty and order, and