Designed to assist the Labour of Missionaries and other
Instructors of the Ignorant.
BY THE LATE REV. JOHN LOVE, D.D.
(Continued from page 223.)
EIGHTH ADDRESS.
BELOVED friends, inhabitants of Otaheite, the day is now come which we have long wished for, the day appointed from eternity when you are to hear the character of the wonderful Saviour of the world. We are going to tell you who He is, and how He came forth into this world to save the children of men. And now some of the pure angels whom we spake of are come down out of heaven; they are hovering over you: and though you see them not they look at you, and desire that you may know the Saviour of the world. Some of the wicked spirits are here also; they are angry because the Great Saviour did not come into their black world to save them. Therefore they would be glad to kill us that we might not tell you of Him who saves the children of men. But Jehovah is present: He strengthens our souls within us, and He commands us to tell the people of Otaheite how they may be saved.
Hearken and consider. Jehovah our God is one Lord. Besides Him there is not any other God. He is one. But in this one Jehovah you are to reckon One, Two, Three, and no more. There are three, each of whom is Jehovah, yet Jehovah is one. These three are quite equal to each other, because every one of them is the one Jehovah. There names are—the Father, the Son, the Holy Spirit. The Father is the first who is Jehovah, the Son is the second who is also the same Jehovah, the Holy Spirit is the third who is likewise the same Jehovah. This is our God, the one Jehovah, the Father, the Son, and the Holy Spirit, whom the angels of heaven worship for ever and ever.
Dear brethren and sisters, you think this is strange, but it is the truth, and in a little while you will see it clearly and be exceeding glad. You know that the sun is in the skies, enlightening and warming the earth, though you hardly dare take a glance at his brightness. So we know and believe that in the one infinitely bright Jehovah there are these three—the Father, the Son, and the Holy Spirit, each of whom is the whole Jehovah, though they are so bright that our minds hardly dare look at them.
These three—the Father, the Son, and the Holy Spirit—were together, as it were, embracing each other with great delight from eternity. They were together in creating the worlds: and when the man and woman, whom they created pure, became wicked, they saw it; and the Father who is Jehovah spake thus to the
Son who is also Jehovah: “Beloved Son, infinite are our pleasures in jointly possessing the boundless, unchangeable glory of the One Godhead. To us created worlds appear as nothing, we need them not; yet it becometh us to rule over them in wisdom, in goodness, and in righteousness. But, behold the dreadful change on earth! We created the man and woman pure like the angels; they are now black as hell: the adversary hath deceived them, and their children will be wicked as they now are. Shall our infinite purity mix itself with their filthiness? Shall we seem to approve that which is infinitely evil and abominable? No, it shall not be so: the doom of their iniquity is just, it shall be executed. Must then the whole race of man perish, and earth become a second hell? My bowels yearn over them; there is an infinite burning of love towards them in my breast. But how shall judgment be executed? Where shall the Saviour of man be found? In Thee, most beloved Son, I see the Saviour of human beings. Be Thou their Deliverer. Thou canst not be under law, or suffer: but if Thou becomest Man, if thou takest to Thee a human soul and body, that human soul and body will be to Me as Thyself: in that human soul and body assumed by Thee, Thou wilt honour our laws by obedience, and by suffering death wilt repair the injuries done to our infinite majesty. Then, in that human soul and body of Thine, Thou shalt ascend into the highest heaven, and millions on millions trusting in Thee shall be saved.” Then the Son, who is also Jehovah, thus answered: “Eternal Father, with Thee I feel the sweet melting of infinite love towards sinful mortals. I will be their Saviour. Behold I come! And now, that earth looks sweet to me on which I shall walk as a Man. Let me be the sacrifice; on me let vengeance fall: and let all who trust in me be saved.” Then the Holy Spirit, the third, who is also Jehovah, looking with infinite delight towards the Father and the Son, spake thus: “Nor is my love towards these poor offenders less vehement and powerful. By My infinite energy this whole work shall be consummated. I will form Thy human soul and body, O Son of God! and will infuse such purity and love as never appeared even among the pure angels of heaven. And when the sorrows of death and vengeance overwhelm the wonderful man, I will be there inspiring Him with strength, and diffusing over His agonies the sweetest perfumes of holy love. Then I will fill Him with new life and glory. And as long as the world stands I will draw miserable mortals to Him, and fill them with light and joy.”
Hear, ye people of Otaheite, the mysterious counsel and agreement of the Glorious Three, who are the One Jehovah. Consider well what we declare to you, and you will soon perceive who is the Saviour of sinful men, and in what wonderful way He came to save them. It was done. The Son of God, the second who is Jehovah, did become a man, one like to us, and the things which we have now spoken of were accomplished. We know the
country where He did appear; we have seen the posterity of the people among whom He was born; we have the testimony in our hands of many who saw Him. We have seen this Saviour of the world in our minds; He saves us; He now fills us with peace and gladness within; He makes us full of love to your souls that are within your bodies.
We are going, dearly beloved friends, to tell you many things concerning this great Saviour of sinful men. But we will first repeat in your ears some words of Jehovah, wherein He is described. Long before He came into the world one of the ancient fathers was directed by the Holy Spirit to speak of the great Saviour thus: “Unto us a Child is born, unto us a Son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, the Mighty God, the everlasting Father, the Prince of Peace: of the increase of his government and peace there shall be no end.—And a man shall be as an hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place; as the shadow of a great rock in a weary land.—It pleased Jehovah to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of Jehovah shall prosper in his hands.” And after He did come into the world, one of those who saw Him and knew Him well was directed by Jehovah to write thus concerning Him: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him: and without him was not any thing made that was made. And the Word became flesh, and dwelt among us: and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.”
But you now say to us, In what manner was He born, and how did He appear? Brethren and sisters, observe attentively the end for which this wonderful Saviour was manifested. He did not come into this world that here He might appear in visible majesty as a King. Had He come to display His glory in this world the earth would have been suddenly turned into a paradise all round Him, and new glories would have brightened all the skies. There would have been seen numberless armies of the fair angels of light attending Him, bearing Him on their wings, and filling the whole earth with the music of heaven. He would have appeared sitting on a throne rising lofty in the air, and darting all round a lustre brighter than many suns, too splendid to be seen by the eyes of mortals. But the great Saviour came forth to save the unworthy children of men. And because they deserved to be stripped naked of all glory, He was wrapt up in a thick cloud of humiliation which concealed His Divine brightness: because they had been proud, He appeared exceedingly humble; because they had made themselves poor by their wickedness, He became very poor. But though, in wonderful love and condescension, He was
greatly abased for a little, He was born wonderfully pure; and there shone a secret beauty, sweetness, and majesty in Him which astonished all the angels of heaven. Hereafter we will tell you many more things concerning Him. But you must often speak to Jehovah that He would give you to see this great Saviour in your minds. Then you will be exceeding glad; you will love Him with a love stronger than death.
(To be Continued.)
Cunntas Aithghearr
MU BHEATHA ‘N URR. RAIBEART FIUNLASON,
Bha na Mhinisteir do’n Eaglais Shaoir ann ‘n Eilein Leoghais,
agus ann ‘am Bunfhillidh.
LEIS AN URR. I. MACPHERSAIN, BHA ANN ‘N LOCHAT’SE, 1870.
(Continued from page 232.)
AN SLOCHD, AGUS A CHARRAIG.
“Agus thug e nios á slochd uamhuinn mi, á clabar lathaich, agus chuir e mo chosan air carraig; shocraich e mo cheumanna agus chuir e oran nuadh ann am bheul, oran-molaidh d’ar Dia.”—SALM xl. 2, 3.
‘S a cheud ait.—An slochd anns am bheil am peacach a thaobh nàdair. ‘S e ‘m peacadh a chladhaich an slochd uamhuinn so. Chladhaich peacaidhean ainglean ifrinn. Ach ‘s e peacadh Adhamh a rinn an rathad do ar ceud sinnsear agus do’n slioichd dh’ ionnsuidh na sluic. Tre pheacadh gin tha ‘n t-anam a tuiteam ‘san t slochd, agus le peacadh gniomh tha e dol fodha, nas doimbne, agus nas doimbne ann. Iadsan a tha ann an slochdan domhain, cha ‘n fhaic iad solas, agus cha mhothaich iad teas na greine. O! a pheacaich ‘se so do staid-sa fhad ‘s a tha thu san t-slochd cha ‘n fhaic thu grian na fireantachd, agus ged a tha gach ni blàth mu’n cuairt, tha thusa fuar ‘s gu’n solas, do bhrigh gu’m bheil thu gu’n a ghrian a bhi dealrachadh ort! Cia mar a tha ‘m peacach air a shaoradh as an t-slochd? Tha cùird air an cur sios do ‘n t-slochd, mar a thachair ann an seadh eile, do Ieremiah, ‘s iad na cùird sin na geallaidhean, agus ‘s e lamh a ni greim orra creidibh, mar nach urrainn do dhuine gu’n lamhan greim a dheanamh air ball, cha mho na sin is urrainn duine gu’n chreidimh greim a dheanamh air gealladh. Faodaidh am peacach glaochadh, “Thigearn thoir dhomh creidimh, chum ‘s gu’n dean mi greim air a ghealladh.” ‘S eigin do shuil na h-inntinn bhi air a soill-seachadh chum ‘s gu faic i ‘n gealladh, agus an sin tha’n lamh air a sinedh gu greim a dheanamh air a ghealladh. Ach an deigh do ‘n a pheacach a bhi air a thogail as an t-slochd, tha e ‘n cunnart tuiteam ann an clàbar creatha an as-creidimh; tha eagal air nach e ‘n Tighearna shaor e, tha peacach dànadais na chlabar—agus tha cuid eile ruith gu h-obann an aghaidh freasdail Dhé, agus mar sin a tuitean anns a chlubar chreatha.
‘S an daramh ait, Nadur na carraig air an robh a chasan air an suidheachadh.
(1) Theirear carraig ri Criosd, do bhrigh à chumhachd. Tha cudthrom, agus uallach na h-eaglais air a leagadh air—bha peacaidh an t-saoghail air an giulan leis, cha n’ eil ni a sheasas ri aghaidh peacaidh ach a charraig so. Loisg am peacadh Sodom, agus bhàth am peacadh an seann saoghal, ach dhèirich Criosd mar Bhuaidh’ear an deigh an t-eallach so chuir dheth.
(2) Do bhrigh gu bheil iadsan air am bheil tart a faighinn sasachadh o uisge na carraig so. Bhuaill Maois a charraig, agus lean uisge iad fad an rathaid. Bha so na shàmhla air Criosd. Bhuaill lagh, agus ceartas Criosd, agus tha uisge leanntuinn pheacach “gu iomall crich’ gach tir” co aca theid iad do America, do na h-Innsean, na do China.
(3) Do bhrigh gu bheil “e mar sgàile craige mòire ann an tir airsnealaich.” Tha’n sgàile so o theas, o’n ghaoith, agus o’n uisge. O! nach milis am fasgadh tha’n so! Fasgadh o mholachdan an lagh, o bhuaireidhean an t-Satain, o ghath a bhais, agus o phianntan ifrinn. Ma tha thu fo’n sgàile so, ‘s e ifrinn an lag nach faic thu gu bràth.
‘S an treasamh àit An t-Oran.
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‘S e cheud ni tha ‘s an òran, moladh. Oran-molaidh. Roimhe so, mholadh am peacadh Dia airson trocairean amasireil, mar a tha slainte, saoibhreas, soirbheachadh, agus an leithide sin. Ach nis, tha e toirt buidheachas do Dhia airson a thiodhlaic do-labhairt. O! tha’n t-ainm sin Iosa nis na cheol d’anam!
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‘Se ‘n dàramh ni tha ‘s an Oran. Iongantas. Cia iongantach tha ‘n Reite sin, a dh’oibrich Immanuel mach na shealladh! gu h-àrdh ‘n uair a dh’amhairceas e sios do’n t-slochd o ‘n do shaoradh e. Tha e coltach gu ‘n robh Daniel da uair nas durachdaiche, ‘g urnuigh an deigh dha bhi air a thoirt a garaidh na leòmhainn, na bha e riamh roimhe sin. Bha’n t-àite ud na shlochd uamhann dhasan. Tha e mar is coitchionn a tachairt, gu bheil iadsan air an deanamh feumail do mhuinntir eile, a bha iad-fein air an toirt troimh mhòramhghair, gu saorsa chomharr-aichte. Tha cuid airson beathachadh nan uain, cuid airson a bhi dusgadh na mairbh, agus beagan airson an da chuid. O! pheacaich an d’thainig thu as an t-slochd so? Ma thainig tha aobhar agad Dia mholadh, ach mar a d’thainig, thoirt an aire mas duinear an t-slochd ort, agus gu’m bi thusa dol fodha gu siorruidh.
AN GEATA CUMHANG.
“Deanaibh spairn chruaidh gu dol a stigh air a’ gheata chumhann: oir a ta mi ag radh ribh, gu’n iarr mòran dol a stigh, agus nach urrainn iad.”—
LUCAS xiii. 24.
‘S a cheud ait.—Ciod e a tha deanamh a gheata so cumhann? ‘S e ‘n geata cumhann, an t-astar tha eadar an t-slighe leathain, agus an t-slighe amhleathan. Bu choir dhuit spairn a dheanamh,
ann an leughadh an fhocail, ann an eisdeachd, ann an urnuigh, agus gu h-áraid ann an beachd-smuainteachdadh, ‘s ann an fein-cheusnachadh. Ciod a math tha’n eisdeachd na’n leughadh, gu’n fein-cheusnachadh? Ceudaichidh Satan dhuit dhol gu mead-honan nan gràis, ach is beag air fein-cheusnachadh, do bhrigh gu’m bheil an cleachdadh so deanamh mòr-chall air a rioghachd. Co air am bu choir dhomh bhi smuaineachadh? Air na ceithir nithean deireonnach, am bàs, breitheanas, neamh, agus ifrinn. Am bi aoibhneas, na bron agad ‘nuair a chi thu a’ Mac? Tha’n geata so ro chumhang airson an dream nach eil mothachadh goirt aca gur peacaiich iad, oir tha mothachadh peacaidh, ag iomain an anam dh ionnsuidh a gheata. Fo’n lagh ‘nuair a bha ‘m marbh-aiche air a ruagadh le dioghaltair na fola, bheireadh e ionnsuidh air leth, air faighinn an taobh stigh do ‘n gheata, do bhrigh gu’n robh e faicinn nach robh ach am bàs dhasan an taobh muigh. Cha dean duine air bith strì gu dol a stigh air a gheata, ach esan air a’ bheil eagal a bheatha fuireach a muigh.
Tha ‘n geata so cho cumhang agus nach leig e stigh am peacach, agus a chuid peacaidhean cuideachd, feumaidh e ann a bhi dol a stigh a chuid peacaidhean a chuir air Iosa. Nì eile tha deanamh a gheata cumhang, gu feum thu, thu-fein àichead, ‘s do ghliocas, ‘s d’fhireantachd, agus thu fein earbsa gu h-iomlan ri fireantachd neach eile. B’ail leis na Pharisich an cuid oibre thoir stigh air a gheata so. Ma theid thu steach air a gheata chumhang, cha bhi thu gu’n oibre maith, ach ‘s iad oibre Chriosd. Tha ‘r n’eucomas bhi creidsinn a deanamh a gheata cumhang. ‘S iad na meadhanon, “Iarraibh agus bheirear dhuibh: sìribh agus gheibh sibh; buailibh an dorus agus fosgailear dhuibh; oir gach neach a dh’iarra glacaidh e; agus an ti a shireas, gheibh e; agus do’n ti a bhuaileas, fosgailear.” Luc. xi. 9, 10. “Agus o làithean Eoin Baiste gus a nis, a ta rioghachd neimh a’ fulang ainneirt, agus luchd na h-ainneirt ‘ga glacadh le làmhachas-laidir.” Mata. xi. 12. Tha ‘n geata air a chuairticheadh le uile chumhachdan an dor-chadais, agus cha ‘n fhaigh sinn a steach gu’n chlaidheamh an Spioraid, agus sgiath a chreidimh, leis am bi sinn comasach air uile shaighde teinteac an droch Spioraid a mhùchadh.
‘S an dàramh àit.—C’uin a dh’fheudar a ràdh gu’m bheil an geata fosgailt? Am feadh a mhaireas beatha, agus là nan gràs, tha dochas ri àrach—tha ‘n dorus fosgailte, am feadh ‘s a tha’n Spiorad a strì riut, agus a cuir impidh ort gabhail ri Criosd. An do mhothaich thu riamh an Spiorad a strì riut, ‘s ga do dheanamh mi-shona anns gach suidheachadh, as aonais Chriosd? Fhad ‘s a tha meadhanon, ‘s orduighean ‘s an tir, agus a tha ‘n Tighearn air cathair trocair ga thairgse fein do cheann-feadhna na ‘m peacaiich tha’n geata fosgailte. Ciod an dorus a bhitheas air a dhunadh? Dorus a Bhiobuill. Eiridh Criosd maighstir an tigh agus dùinidh e ‘m Biobull. Tha saorsa agad an diugh feum a dheanamh do’n Bhiobull, cha bhi a chuis mar sin a ghnàth! Bithidh e ann an uine ghearr na leabhar seulaichte dhuitsa, ged a bhitheas e fosgailte
do muinntir eile! Bithidh dorus mheadhonan, ‘s ordughean duinte. Tha peacaich air an cuireadh, agus impidh air a chuirorra tighinn a stigh air an dorus so, agus iadsan a chuireas suarach na meadhonan, bithidh iad fthatast air an dûnadh a mach. Tha lotan Chriosd mar dhorus tha fosgailt làtha, ‘s a dh’oidhche, agus O! pheacaich ma tha gràdh agad dha t-anam, teich chum na lotan airson fasgadh, mas beir an doininn eaglach ort! ‘S iad lotan Chriosd sgoltaibh na creige dh’ionnsuidh bheil sinn air ar cuireadh. ‘Se sonas sluagh Dhé gu’m bi ‘n dorus air a dhunadh as an deigh, chum ‘s gu’m bi na cealgairean, agus na h-aingidh air an cumail an taobh muigh, agus iadsan mar chloinn an teaghlaich a stigh, ‘s cha bhi ann ach iadsan.
‘S an treas’ àit.—Tagradh na muinntir sin a th’air an dûnadh a mach. “Dh’ith sinn agus dh’òl a’d’ làthair (mar gu’m bitheadh Criosd na’n comain), agus theagaig thu ‘nar sràidibh.” Cha b’ aithne dhomh riamh sibh ag itheadh m’fheola, na ‘g-òl m’fhola. B’aithne dha iad mar dhaoine, ach cha b’aithne iad mar chreidmich. O! arsa Criosd, bha mi bualadh aig ‘ur dorus gus an robh “mo cheann comhdaichte le drùchd, mo chiabha le braonaibh na h-oidhche” ach cha b’ail leibh an dorus fhosgladh. C’arson a tha iad ag iarraidh a stigh nis? Gu bhi air an saoradh o pheanas an cuid pheacaidhean, ‘s cha nan o ghradh do naomhachd.
Nam bitheadh a shluagh a bualadh’ ciod an togradh a bhitheadh aca? Thighearna fosgail dhuiinn chum ‘s gu fag sinn an droch cridhe, agus an nadur mi-naomh so an taobh muigh, fosgail dhuiinn air chor ‘s gu’m faic sinn an Tì as maisiche na clann nan daoine na ghloir, agus mar an ceudna na naoimh ‘s na h-ainglibh.
Cha n’eil e eu-coltach nach faic na peacaich na naoimh ann a’ neamh “fad as,” agus meudaichidh sin an dòruinn, cha n’eil sealladh a gheibh iad do’n muinntir shaorta, nach gon na h-aingidh dh’ionnsuidh a chridhe. Am biodh tu deonach a bhi dealaichte o phobull Dhe ‘s an t-saoghail so? mar a bitheadh, agus na measadh tu mar pheanas, thu bhi air do dhealachadh ri ‘n cuideachd. Tha e ro choltach gum bi co-chomun agad riutha ‘n deigh so.
AIDEACHADH PEACAIDH.
“Ma dh’aidicheas sinn ar peacanna, tha esan firinneach agus ceart, chum ar peacanna a mhaitheadh dhuiinn, agus ar glanadh o gach uile neofhireantachd.”—I Eoin i. 9.
‘S a’ cheud àit.—Ciod a tha air fhilleadh ann a bhi ‘g aideachadh pheacaidhean? Cha ne mhain bhi ‘g aideachadh leis na bilean, mar a tha mòran a deanamh nan ùrnuighean agus gidheadh a dlu leanntuinn ris a pheacadh le ‘n cridhe. Cha n’eil a’ sin ach a bhi fanaid air Dia. Tha fior aideachadh, a co-sheasamh ann an aideachadh agus ann an treigsinn. “Ach esan a dh’aidicheas, agus a threigeas iad, gheibh e tròcair.” Gnath. xxviii. 13. Tha
cuid do’n bheachd gu feum iad an cuid peacaidhean a threigsinn mu’n tig iad gu Criosd. Ach c’ait am fag thu do pheacaidhean mu’n tig thu gu Criosd? Nam b’urrainn am peacach, a chuid peacaidhean a threigsinn roimh dha teachd gu Criosd, cha bhiodh feum aig air Slanuighear, oir dh’fhoillsicheadh Uan De chum bhi toirt air falbh peacaidh an t-saoghal. Cha n’eil e na ‘r comas peacaidh a threigsinn gu’n tighinn gu Criosd. ‘S ann le bhi cuir ar peacaidhean airson, a tha sinn gan treigsinn, mar a rinn Aaron aideachadh peacaidh air a shon fein agus airsan Israel. “Agus cuiridh Aaron a, dhà làimh air ceann a’ bhuiic bheò, agus aidichidh e os a cheann uile lochdan chloinn Israel, agus an uile sheachrana ‘nam peacannaibh gu leir, agus mar sin sos.” Lebh. xvi. 21. Gach peacaidh a mheasadh do Chriosd, mathaidh Dia, agus feum-aidh suil bhi air an iobairt ann a bhi ‘g aideachadh peacaidh.
Bha’n dà bhocgaibhre a samhlachadh Chriosd, bha ‘m boc a mharbhadh na shamhla air Criosd a’ basachadh airson ar peacaidhean. Bha ‘m boc eile na shamhla air Criosd, “a thogadh suas a ris airson ar fireanachadh.” Bha’n Rèite iomlan ‘nuair a bha uile lochdan Israel air ceann a’ bhuiic.
O! pheacaich cuir do dhà làimh, mar a rinu Aaron air ceann na h-iobairt. Cuir lamh a chreideamh air ceann Chriosd, ‘s aidich do pheacaidhean thairis airsan, ‘s dean thairis iad uat fein an ciontach, gu Criosd an t-Ionracan. ‘S ann ri so tha suil aig Isaiah ‘nuair tha a ràdh. “Leag an Tighearn airsan aingidheadh gach aon duin.” Is. liii. 6. Tha’n Slanuighear so toirt air falbh am peacuidhean gu fàsach na diochuimhne, tha peacuidhean a phobuill air a maitheadh, agus air an diochuimhneachadh. “Ciod i a chainnt a chleachdas sinn aig caithir grais ‘nuair a bhios sinn ag aideachadh ar peacuidhean thairis air ceann ar n-iobairt-reite?” So i, “Thugaibh leibh briathran, agus pillibh ris an Tighearn: abraibh ris, Thoir air falbh ar n-uile chionta, agus gabh ruinn gu gràsmhor.” Hos. xiv. 2. Cha n’eil aobhar agad eagal bhi ort do pheacaidhean aideachadh do Chriosd, agus iarraidh air an toirt air falbh, oir “thàinig e, a dh’iarraidh agus a thearnadh a ni sin a bha caillte.”
‘S an daranh àit.—Co tha ‘n t-Abstol a ciallachadh leis an fhocal “Sinn”? Creidmhich gu’n teagamh, e fein ‘s na naoimh dh’ionnsuidh an robh e sgrìobhadh. Ach cha n’eil sinn gu bhi smaoineachadh gu bheil pheacaich air an druideadh a mach. Tha’n t-Abstol fein a fuasgladh na ceist, mar so. “Agus is esan an iobairt-réitich air son ar peacanna; agus cha’n e air son ar peacanna a mhàin, ach mar an ceudna airson peacanna an t-saoghal uile.” r Eoin ii. 2. Cha nan airson nan Iudhach a mhàin, ach mar an ceudna airson nan cinneach. Cha n’eil sinn gu bhi co-dhunadh uath so, gu’m bheil an saoghal gu h-iomlan gu bhi air a thearnadh. Ach, tha’n iobairt-reitich cho luachmhor, cho feartail, agus cho buadhach, ‘s gu’n crath-ghlanadh fuil na h-iobairt, uile chinneach an t-saoghal nan d’ thige iad da h-ionnsuidh. Ach air eagal gu faod neach a’ ràdh, gur e creidmhich a
mhain do’m buin an earran. Tha mi feorach, Nan mar pheacach, na mar fhirean a ghabh Eoin ri Criosd n’uar a dh’fhàg e Sebede athair san luing, maille ris an luchd-tuarasdail, agus a lean e esan? Ach tha aon ann a’ so a ràdh, ‘M bheil gealladh ann a’ focal Dhe do pheacach salach, neo-iompaichte coltach riumsa, ma dh’aidicheas mi mo pheacaidhean? Tha, cluinn Isaiah. “Tréigeadh an t-aingidh a shlighe, agus an duine eucorach a smuailhte; agus pilleadh e ris an Tighearna, agus nochdaidh e trocair dha; agus ri ar Diane, qir bheir e maitheanas gu pàilt.” Is. lv. 7. ‘S cinnteach gu’m bheil t-ainm so, ‘s e na creutairean peacach, ‘s truagh tha air an ciallachadh. “Oir air dhuinne bhi fathast gun neart, ann an àm iomchuidh, bhàsaich Criosd airson nan dàoine neo-dhiadhaidh.” Rom. v. 6. Cha luaithe tha ‘m peacach tighinn gu Criosd na tha Dia ga fhireanachadh. Faic a cheist, “Ciod e fireanachadh?”
‘San treasamh àit.—Ciod an seagh anns am bheil Dia fireannach, agus ceart ann a’ maitheadh peacaidh? Tha e fireannach agus ceart da Bhuaidean, mar a tha a naomhachd, a cheartas, fhirinn, ‘s mar sin sios. Tha olc neo-chriochnach ‘s a pheacadh, ach ann an Criosd, fhuair lagh, is ceartas eirig neo-chriochnach luachmhor, “Tha an Tighearn gràsmhor air sgàth fhirinn fein; àrdaichidh e an lagh, agus cuiridh e urram air.” Is. xlii. 21. Agus tha an Sgriobtuir so eile air a coimhlionadh. “Tha tròcair agus firinn air còmhlachadh a chéile; tha ceartas agus sith air pogadh a chéile.” Salm lxxxv. 10. Tha Dia fireannach, agus ceart do a Mhac fein ann a bhi maitheadh peacaidh, cluinn so, “Do shaoth-air ‘anama chi e, agus bithidh e toilichte. Le eòlas airs an ni m’òglach fireanach moran fhireannachad; oir giulainidh e an euceartan.” Is. liii. 11. O! ciod e ‘n toileachadh tha aig Criosd, ann a bhi ‘g amharc air peacach air ionnlaid, agus air a ghlanadh na fhuil fein! agus ann a bhi faicinn Athair agus peacach air an rèiteachadh ri chéile tre a bhas fein. Tha e fireannach da cho-cheangal. “Creid anns an Tighearn Iosa Criosd, agus tearnar thu.” Tha e dileas da fhocal, “Ged robh ‘ur peacanna mar an scarlaid; bithidh iad geal mar an sneachdadh; ged robh iad dearg mar chorcur, bithidh iad mar olainn.”
Ma tha e fireannach, agus ceart ann a bhi maitheadh peacaidhean nan creidmhich, ‘ne nach bi e fireannach agus ceart ann a bhi diteadh nan anacreidmhich? Tha e dileas da Bhuaidean, da Mhac, da cho-cheangal, ‘s da fhocal nan diteadh. Bithidh e ceart ann a bhi deanabh peanas orra gu siorruidh. Dhiult iad Criosd, agus thoill iad peanas, agus ‘se so aobhar am peanas gu bi-bhuan. “Smuainichibh a nis air so, sibhse nach cuimhnich Dia: air eagal gu’n reub mi as a chéile, gu’n neach ann a theas-airgeas.” Salm l. 22. Mar nach fhaca suil an Sonas a tha air a thaigaidh airson an dream air am bheil eagal an Tighearna, cha mhò bhreithnich cridhe duine an truaighe a tha air a taisgeadh fa chomhair an dream sin a ni dimeas air an t-slainte so.
(Ri leantuin.)