THE late Dr. Kennedy, Dingwall, preached in 1881 at Fearn, Ross-shire, from Isaiah xxvi., 20—”Come, my people, enter thou into thy chambers.” In applying the teaching of the text to his own time, he said that judgment was falling on the Church of Scotland. It was a judgment within the Church and would manifest itself in five ways:—(1). The Lord would remove most of His living witnesses and great blanks would be left unfilled in the Church. (2). False teaching would take the place of preaching of the Gospel. (3). Spiritual discernment would leave the people, and under their darkened understanding they would swallow the new teaching as a blind man would a dish of water, whether clean or unclean. (4). A spirit of worldliness would fill the minds of the people, and they would forsake the means of grace, where hundreds once attended, they would soon be counted only by tens. (5). The Lord would deny to Scotland the work of the Holy Spirit. Though He promised to leave a seed to serve Him, He did not promise that Scotland would continue to enjoy His favour, as in days of old. The worldliness entering in would grieve Him, and cause His Holy Spirit to be withheld, and then His true servants and people would be few.
Sources of True Repentance.
BY THE REV. JOHN COLQUHOUN, D.D., LEITH.
(Continued from page 154.)
Hence also it is plain that, legal convictions of sin, and legal terrors of conscience, are not true repentance. They are, sometimes, introductory to the exercise of it, but they form no part of that exercise. These are but like unripe fruits. They must be ripened by the warm sun of gospel-influence, before he who has them, can exercise in the smallest degree, evangelical repentance. Or rather, they may be compared to the blossoms which appear before, and differ in kind from the fruit. They often fall off, or go up as dust, and no fruit of true repentance follows. The first fruits of the second death, are alas! often mistaken by many for the pangs of the second birth. And therefore, if the reader has ever had them, he should examine well, if he has experienced a favourable issue out of them; if his soul has renounced itself for justification, and for sanctification; if he has come to the Lord Jesus Christ and Him only, both for justifying righteousness, and for sanctifying grace (Isa. xlv. 24); and if his heart has been melted and grieved for his innumerable sins, because they have been committed against God in Christ, as a gracious God and Father (Jer. xxxi. 18). This is the threefold harbour at which they arrive, who come rightly out of those frightful depths. But alas! many plunge to and fro in them for a time, and land again on the same side, at which they went in.
Does the exercise of evangelical repentance, spring from the faith of pardoning mercy? The proper way, then, of dealing with the hard heart, to bring it to true repentance, is, to press the sinner to believe in Jesus Christ, for pardoning mercy and sanctifying grace. This, under the influences of the Holy Spirit, is the way to soften and melt the heart, and to dispose it, willingly to exercise genuine repentance. The impenitent sinner should be exhorted, to imitate those fowls, which first fly up, and then dart down upon their prey; first, to soar aloft, by trusting in the redeeming mercy of God in Christ, and then, to come down in the exercise of evangelical humiliation. “They shall look upon me whom they have pierced, and they shall mourn for him” (Zech. xii. 10). Unbelief or distrust of pardoning
mercy, hardens the heart, and removes it farther and farther from God; whereas the spiritual faith of pardon, touches the rebel’s heart and makes it relent.
From what has been said, the reader may learn what a true sense of sin is. It is such a spiritual sight and feeling of sin, as arises from the faith of pardoning mercy; and is such a sense of the malignity and deformity of sin, as makes the penitent conclude, that of all evils it is the greatest. He sees the evil of sin, not only with respect to himself, but with regard to God, and Christ, and the Holy Spirit.—It is a distinct sense of the particular evils, of the heart and life. “Against thee, thee only have I sinned,” says David, “and done this evil in thy sight.” (Psal. li. 4.) It is a real, and not an imaginary sense of sin; and so it surpasses a merely rational conviction of sin, as far as that sense of the bitterness of gall, which is attained by tasting it, goes beyond that which is got by the bare report of it (Jer. ii. 19.) It is also an abiding, a permanent sense of iniquity. “Mine eye,” says the afflicted church, “tricketh down, and ceaseth not, without any intermission.” (Lam. iii. 49.) The removal of a plague, put an end to Pharaoh’s consciousness of sin; but in the true penitent, the wound is deep, and so the sense is abiding. In a word, it is lively and operative. The eye of the true penitent affects his heart; and when the heart is suitably affected, it excites all the powers of the soul to action. There is a sense of sin, which discovers itself in nothing but indolent wishes, and fruitless complaints. But a true sense of it, stimulates the penitent to immediate, and diligent endeavours.
Hence also it is evident, that it is the duty of every sinner, to attain without delay a true sense of sin. For this purpose, meditate frequently on such subjects, as tend to beget and increase in your heart, a deep sense of the odiousness and demerit of sin. Impenitence is greatly the effect of extenuating notions of the infinite malignity of transgression; whereas repentance flows from a true sense of its malignity and odiousness. Meditate also on the direful anguish, and ignominious death of the Lamb of God, when his holy soul made itself an offering for sin. In these you may see plainly, that God’s abhorrence of sin is so inexpressibly great, that he would sooner deliver
up his only begotten Son, in whom his soul delighteth, to the most direful agony and excruciating death, than leave it unpunished. To contemplate Gethsemane and Golgotha, is, under the influences of the Holy Spirit, eminently conducive to evangelical repentance. Consider, too, that how light soever, your crimes may sit on your spirit, they are a heavy burden to the Spirit of God. “Behold,” saith Jehovah, “I am pressed under you, as a cart is pressed that is full of sheaves” (Amos ii. 13.) The lighter that your sin lies upon your mind, the more grievous it is to the Holy Spirit of God. And if you do not sincerely repent of it, he will ease himself of that burden, by pouring out upon you, the fury of his great indignation (Isa. i. 24.) Consider, I entreat you, that without an affecting sense of the hatefulness of sin, there is no humiliation; that without such humiliation, there is no true repentance; and that without such repentance, it will be impossible for you to escape the wrath to come (Luke xiii. 3.) Study, then, in dependance on promised grace, and that without delay, to obtain a true, and a deep sense of the exceeding sinfulness of your sin.
From what has been said it is obvious, that you ought also to use all the appointed means, of attaining evangelical repentance. The Lord has appointed various means, and commanded you to use them. Employ them all, therefore, and instead of depending on them, or relying on your use of them, trust that the Lord Jesus will render them effectual. If you sincerely desire to repent, you will manifest your sincerity, by using with diligence every instituted mean. Meditate seriously, then, on the sin of your nature, heart, and life, and especially on the exceeding sinfulness of it. “Remember from whence thou art fallen and repent.” (Rev. ii. 5.) Consider your ways. “I thought on my ways,” says holy David, “and turned my feet unto thy testimonies.” (Psal. exix. 59.) Survey minutely your inclinations and thoughts, your words and actions, even from your earliest years. Put to yourself seriously such questions as these: “What have I been intending and pursuing all my days? What has been the rule of my conduct? the maxims of men, or the word of God? the customs of the world, or the example of Christ? What has the supreme love of my heart been fixed on? Whether have I given to Christ, or to the world,
my strongest desires and warmest attachments? Whether has it been my habitual intention, to please God, or to please myself? Has it been His glory, that I have aimed at in every pursuit, or my own gratification, wealth or honour? Whether is it in heaven or upon earth, that I have chiefly been aiming, to lay up treasures for myself? Has God in Christ, been the delightful subject of my frequent meditation and conversation? or, have I regarded religious thoughts and converse, as insipid and wearisome? Have I been out of my element, when employed in the delightful work of prayer and praise, of reading and hearing the glorious gospel? and have I found more pleasure, in licentious mirth and trifling conversation? Have I kept the Sabbaths, and with holy reverence, frequented the Sanctuary, of the Lord? or have I profaned His Sabbaths, and poured contempt on His ordinances? And have I relied, for all my right to eternal life, on the surety-righteousness of Jesus Christ, and trusted cordially in Him for all His salvation? or have I relied for a title to life, partly on my own works, and trusted in Him for a part only of His salvation?” Propose with impartiality these questions to yourself, and suffer conscience to return a faithful answer; in order that, you may so discern your self-deformity, as to abhor yourself, and repent in dust and ashes.—When you use the means, believe with application the promises, of true repentance (Ezek. xxxvi. 31). Upon the warrant of their being directed in offer to you, apply and trust and plead them. To believe the promises, and yet not to use the means, is presumption; and to use the other means, and yet not to employ the principal mean of trusting Christ and the promise, is self-righteousness.
When you are employing the means of evangelical repentance, be constantly on your guard, against every hindrance to the exercise of it. Inconsiderateness, the not apprehending the mercy of God in Christ, slothfulness, the love and cares of the world, prejudices against the exercise of faith and the practice of holiness, and presumptuous confidence, are some of them. As these are powerful obstructions, to the habit and exercise of true repentance, be always on your guard against yielding to any of them. In the faith of the promise, and with importunate supplication for the Spirit of grace, labour to mortify them.
In conclusion: it may justly be inferred from what has been advanced, that it is not sound doctrine to teach, that Christ will receive none but the true penitent, or that none else, is warranted to come by faith to Him for salvation. The regenerated sinner must first, by faith embrace Christ, and apprehend the pardoning mercy of God in Him, before he can exercise true repentance. Accordingly, the invitations of the gospel to every sinner who hears it, are these:—”Let him that is athirst, come. And whosoever will, let him take the water of life freely.” (Rev. xxii. 17.) “Come ye, buy and eat; yea, come, buy wine and milk without money, and without price.” (Isa. lv. i.) The evil of that doctrine is, that it sets needy sinners on spinning repentance, as it were, out of their own bowels, and bringing it with them to Christ; instead of coming to Him by faith, to receive it from Him. It also tends to prevent convinced sinners, from attempting to come to Christ; as it teaches them to keep aloof from Him, till they be assured, that they have true repentance to bring with them. For a sinner cannot lawfully come to the Saviour till he be sure, that he has a present warrant to do so. If Jesus Christ will receive none, but him who is satisfied that he has genuine repentance, then none else, is invited and commanded to believe in Him; for surely, he who is invited and commanded to come to Christ, will be welcome to Him. Besides, if none be invited but the true penitent; then,—impenitent sinners are not bound to come to Christ; for none is warranted or bound to come to Him, but he who is invited. And if a sinner who is not invited nor commanded, do not come, he cannot be justly blamed for not coming; for where no law is, there is no transgression. The truth is, every sinner who hears the gospel, is both invited and commanded, to believe in the compassionate Saviour; and every one who cordially believes in Him, will, in consequence, exercise evangelical repentance, as a part of that salvation, for which he trusts in Him.
I bless the Lord that all our troubles come through Christ’s fingers, and that He casteth sugar among them; and casteth in some ounce-weights of heaven, and of the Spirit of glory that resteth on suffering believers, into our cup, in which there is no taste of hell.—Samuel Rutherford.
Nadur an Duine ‘na Staid Cheithir Fillte.
I. AN STAID NEOCHIONTACH, NO A’ CHEUD IONRACAS SAN ROBH AN DUINE AIR A CHRUTHACHADH.
(Continued from page 113.)
(3.) Rinn Dia an duine direach, a’treòrachadh gu Dia mar an àrd chrioch. Chuir e air mullach an t-sleibh e, cosmhuil ri Maois a’ cumail suas a làmhan ri nèamh: agus mar a chum Aaron agus Hur suas làmhan Mhaois (Ecsod. xvii. 10, 11, 12,) mar sin thug Dia do’n duine cuma’ direach cuirp, agus thoirmisg e dha itheadh de’n chraoibh so; gu chumail anns an t-seasamh thréibhdhireach sin, ‘san robh e air a chruthachadh. Rinn Dia na beathaichean ag amharc sios chum na talmhainn, a nochdadh gu biodh na shàsaicheadh iadsan air a thoirt as sin; agus a reir sin, tha’n talamh a’ toirt seachad na tha freagarach ri am feum-san; nochd cruth-direach cuirp an duine, a ta ‘g amharc suas, gu’n robh a shonas os a cheann ann an Dia, agus gu’m b’ann o nèamh, is cha b’ann o’n talamh a bha e gu bhi sealltuinn air a shon. A nis theagaig a’ chraobh sgiamhach so do’n do thoirmisgeadh dha itheadh, an ni ceudna dha; nach robh a shonas a’ co-sheasamh ann an sealbhachadh nan crèutairean, oir bha uireasbhuidh eadhon ann am Pàras: air chor as gu’n robh a’ chraobh thoirmisgte, da rireadh ‘na làimh do na crèutairean uile, a seòladh an duine air falbh uapa féin gu Dia mar a shonas. Bha chraobh sin, ‘na comhara air folamhachd, crochta mu choinneamh doruis a’ chruthachaidh, air an robh sgrìobhta, Cha’n e so t-fhois.
‘S a’ cheathramh àite, Mar bha siochaint iomlan aige ‘na uchd féin, mar sin bha ciùneas iomlan aige o’n taobh a mach. Cha robh easaid ‘sam bith aig a chridhe ‘na aghaidh; cha robh ni ‘sam bith an sin aig a choguis r’a dheanamh, ach esan a stiùrachd, co-aontachadh leis, agus a shàsuchadh; agus o’n taobh a mach, cha robh ni ‘sam bith a chuireadh dragh air. Bha ‘n dìthis shona a’ caitheamh am beatha ann an gràdh foirdh; agus ged a bha’n eòlas farsuinn, fior, agus soilleir, cha robh eòlas aca air nàire. Ged bha iad lomnochd, cha robh ruthadh ‘nan
gruaidhean; oir cha robh am peacadh, siol na nàire, fathast air a chur, Gen. ii. 25, agus cha robh an cuirp mhaiseadh comasach air dochair ‘sam bith fhulang o na siontaibh: air an aobhar sin cha robh feum sam bith ac’ air éididh, ni a bha o thùs ‘na chomhara air ar nàire. Cha robh iad buailteach do euslaintibh no do phian ‘sam bith; agus ged nach robh iad gu ‘m beatha chaitheadh ann an diomhanas; gidheadh, air saothair, sgios, no fallas nan gruaidhean, cha robh eolas ac’ san staid so.
‘S a’ chuigeadh àite, Bha caithe-beatha do thoill-inntinn ghlan agus do aobhneas neo-thruaillidh aig an duine san staid so. Ruith aimhnichean sòlais fiorghlan air a feadh. Bha’n talamh le thoradh, a nis ‘na àrd ghloir; cha d’thainig aon ni a steach fathast a mhilleadh maise nan creutairean. Shuidhich Dia e cha b’ann an aon de àitibh coitchionn na talmhainn, ach ann an Eden, àite urramach agus taitneach, mar tha’n t-ainm a ciallachadh; cha’n ann a mhain ann an Eden, ach ann an garadh Edein; an t-àite bu taitniche de’n ionad thaitneach sin: garadh air a shuidheachadh le Dia féin, gu bhi ‘na thigh-còmhnuidh dhasan a b’ionmhuinn leis. Oir, ‘nuair a rinn Dia na creutairean beò eile, thubhairt e, Thugadh na h-uigeachar a mach gu pailt an creutair gluasadach, Gen. i. 20. Agus, Thugadh an talamh a mach an creutair beò, rann 24. Ach ‘nuair bha’n duine r’a dheanamh, thubhairt e, Deanamaid duine, rann 26. Mar sin, an uair a bha chuid eile do’n talamh ri bhi air a chòmhdaechadh le luibhean agus craobhan, thubhairt Dia, Thugadh an talamh a mach fèur, agus a’ chraobh-meas, Gen. i. 11. Ach mu Phàras a deirear, Phlanntuich Dia e, Gen. ii. 8. a ta ciallachadh, maise àraid, sa’ gharadh sin os ceann na h-uile earrann eile de’n talamh bha aig an àm sin maiseach. An sin cha robh uireasbhuidh ‘sam bith air an duine air son feum no toil-inntinn; oir bha ann an sin na h-uile chraobh a ta taitneach do’n t-sùil, agus maith air son béidh, rann 9. Cha b’aithne dha na h-ailghiosan a dhealbh soghaireachd a chum ana-mianna a shàsachadh: ach bha leithid do thoil-inntinn aige ‘sa thainig a mach o làimh Dhé; gun a bhi dol tre làmhan peacach, a ta gu h-ullamh a fàgail comharan neo-ghloine air an ni ris am bean iad. Mar sin bha ‘shòlasan agus a thoil-inntinn araon fior-ghlan. Cia mòr an tlachd a th’ aig cuid de dhaoine anns na tha iad a’ faotainn a mach mu obair nàduir,
Leis a’ bheagan eòlas a chruiinnich iad! ach cia mò gu mòr am fior-thlachd a bh’aig Adhamh, fhad ‘sa bha ghèur-shùil a’ leughadh leabhar-oibre Dhé; a chuir Dia m’a choinneamh, a chum gu’n d’thugadh e glòir dha ‘sna nithibh sin; agus uime sin rinn e gu cinnteach comasach e airson na h-oibre! ach os ceann sin uile, b’ eigin do’n eòlas a bh’aig air Dia, agus sin mar a Dhia-san, agus an co-chomunn a bh’ aige ris, toil-inntinn agus tlachd mòr a thabhairt dha ‘san ionad a b’uaigniche ‘na chridhe. Is mòr an tlachd a ta na naoimh a’ faotainn ann am beach-dachadh air glòir Dhé, air am bheil an anama aig àmannaibh a ruigheadh, eadhon an uair a ta iad air an cuairteachadh le moran anmhuineachdan: ach is mò gu mòr a dh’ fheudas sinn a smuaineachadh a bh’aig Adhamh neochiontach; cha’n ‘eil teagamh nach do bhlais esan na sòlasan sin air doigh a b’airde.
‘San àite mu dheireadh, Bha è neo-bhàsmhor, cha bhàsaicheadh e chaoidh, mur peacaicheadh e; b’ ann airson peacaidh a chaidh bàs a bhagradh, Gen. ii. 17. a ta nochdadh gu leanadh bàs air a’ pheacadh, agus nach ann air an nadur neo-pheacach. Chum eal iomlan a’ chuirp, a thainig o laimh Dhé gu ro-mhaith, agus fireantachd agus naomhachd anama a mach, gach uil’ aobhar bàis o’n taobh a stigh; cha robh ni air ullachadh airson beul millteach na h-uaighe, ach an corp diblidh, Philip. iii. 21. Agus iad-san a pheacaich, Tob xxiv. 19. Agus dhion freasdal àraid Dhé a chreutair neo-chiontach o ainneart o’n taobh a mach. Tha teisteas an Abstoil soilleir, Rom. v. 12, “Tre aon duine thainig peacadh.” Feuch an dorus tre ‘n d’thainig bàs a steach! dh’ oibrich Satan le ‘bhreùgan gus an d’ fhuair e fhosgladh, agus mar sin thainig am bàs a steach agus theirear uime sin gu’n robh e ‘na mhortair o thùs, Eoin viii. 44. Mar so nochd mi dhuibh naomhachd agus sonas an duine ‘san staid so. Ma their nach ‘sam bith ciod e so uile dhuinne, nach do bhlais riamh an staid naomh agus shona sin? ‘S eigin doibh fios a bhi aca gu buin so gu h-araid daoine uile, ar ceannard agus fear-ionaid; a fhuair o Dhia oighreachd, agus maoin gu ghleidheadh air a shon féin agus air son a chloinne, agus gu bhi air a thoirt nuas dhoibh gu tearuinte. Chuir an Tighearna maoin a chinne-daoine uile (mar gu b’ann) an aon luing; agus, mar a dheanadh iad féin, rinn e ar n-athair coitchionn ‘na fhear stiùraidh. Chuir e beannachd ‘san fhrèumh, gu bhi, nan rachadh a riaghladh gu ceart, air a cho-pairteachadh ris na gèugan uile. Do rèir ar
bonn teagaig, air dha Adhamh a dheanamh direach, rinn e’n duine direach; agas bha aig a’ chinne- daoine uile an treibhdhireachd sin annsan; oir, ma tha’n fhrèumh naomh mar sin tha na gèugan. Ach tuille mu thimchioll so an deigh so. Nan seasadh Adhamh, cha chuireadh neach ‘sam bith an aghaidh e bhi’na sheasamh air ar son-ne ‘sa’ choimhcheangal.
Feum I.—Gu ar teagasg. Tha so a’ nochdadh dhuinn (1.) nach b’e Dia, ach an duine e féin e féin a b’aobhar d’a sgrios. Rinn Dia direach e; chuir a Chruithear suas e, ach thilg se e féin a sios. Am b’e an Tighearn a bhi ‘ga sheoladh agus ‘ga aomadh gu maith a dheanamh mathair-aobhair na roghainn bhronach so a rinn e? N’an do bhuin neamh cho ghann-lamhach ris as gu’n do chuir a’ chruaidh eigin a dh’ ifrinn e a dh’ iarraidh cobhair a dheanamh suas uireasbhuidh? Ni h-eadh, b’e agus ‘se’n duine mathair-aobhair a sgrios féin. (2.) Feudaidh Dia gu ro-cheart umhlachd iomlan iarraidh o dhaoine d’a lagh, agus an diteadh, mur toir iad umhlachd iomlan dha, ged nach ‘eil a nis comas ac’ a choimhead. Ann an deanamh mar sin, tha e cruinneachadh a mhain san àite san do chuir e. Thug e comas do’n duine an lagh gu h-iomlan a choimhead; chaill an duin’ an comas sin le choire féin: ach cha b’urrainn a pheacadh-san a chòir sin a thoirt air falbh a bh’ aig Dia air umhlachd iomlan agairt o a chreutair, agus air peanas chur an gniomh airson eas-umhlachd. (3.) Feuch, ann an so faic an ceangal neo-chriochnach fuidh ‘m bheil sinn, do Iosa Criosd an dara Adhamh, a rinn le ‘fhuil luachmhor féin air saorsa chaillte cheannach, agus a tha gu saor a ris ‘ga taigse dhuinn, Hos. xiii. 9. agus sin leis an t-sochair so, tearuinteachd shiorruidh, air chor as nach urrainn e bhi air a chall gu tur ni’s mò, Eoin x. 28, 29. Daingnichidh saor-ghràs iadsan, a thilg saor-thoil a sios do shlochd truaighe.
Feum II.—Tha so a’ tabhairt achmhasan do thri seorsa dhaoine. (1.) Dhoibhsan aig am bheil fuath do chumhachd na diadhachd, far am bheil i air a faicinn; agus nach urrainn tlaichd a ghabhail ann an ni sam bith, ach anns an t-saoghal, agus ‘nan anamiannaibh. Gu cinnteach tha na daoine so fad o fhìreantachd: tha iad ‘nan luchd-fuath air Dia, Rom. i. 30. oir tha iad ‘nan luchd-fuath air iomhaigh. Bhiodh Adamh treibhdhireach ann am Pàras ‘na ghràin d’a leithid so do dhaoine; mar bha e do’n nathair, d’ am bheil iad gan dearbhadh féin ‘nan cloinn, le’m
mi-thlus. (2.) Tha e tabhairt achmhasan dhoibh-san, a ta eur an diadhachd gu nàire, agus dhoibh-san, a ta gabhail nàire as an diadhachd, am fianuis saoghail aingidh. Tha ginealach ann a ta co ladurna an aghaidh an Dia a chruthaich iad, agus is urrainn ann am mionaid an saltairt sios, ‘s gu bheil sibh a’ deanamh dímeas air diadhachd, agus fanoid air gach ni cràbhaidh. “Cò d’m bheil sibh a’ deanamh àbhachd? cò ris am bheil sibh a’ deanamh beoil fharsuinn, agus a’ tarruing a mach na teanga?” Isa. lvii. 4. Nach ann an aghaidh Dhia féin, gur e iomhaigh ann an caileigin do thomhas a bhi air tarruing air cuid d’a chreutairibh, a ta gan deanamh nan amadana ‘nur sùilbhse? “Ach na bithibh ‘nur luchd-fanoid, air eagal gun teannaichear bhur cuibhrichean.” Isa. xxviii. 22. B’e naomhachd a’ ghlòir a chuir Dia air an duine, ‘nuair a chruthaich se e; ach a nis thionndaidh clann nan daoine a’ ghlòir sin gu nàire, do bhrigh gu bheil iad féin a’ deanamh uaill ‘nan nàire. Tha cuid eile a ta gu folaichte a ‘eur an aonta ris an diadhachd, agus ann an cuideachd dhiadhaidh aidichidh iad e; muinntir aig uairibh eile, chum gum biodh iad cosmhuil r’an coimhearsnaich air an bheil nàir’ a h-aideachadh: tha iad co lag ‘s gu bheil iad air an siabadh air falbh le gaoith beòil nan aingidh. Tha gair farsuinn, sgeig mhi-dhiadhaidh no focal fanoideach á beul mi-naomha, do mhoran nan argumeint gu leòir an aghaidh na diadhachd agus a’ chràbhaidh: oir ann an aobhar Dhé tha iad mar cholumain shimplidh gun chridhe. O gu’n tugadh iad so fa’near am focal cudthromach sin, Marc viii. 38. Oir ge b’e a ghabhas nàire dhiomsa, agus do m’ fhoclaibh, anns a’ ghinealach adhaltranach agus olc-sa, dhethse gabhaidh Mac an duine nàire ‘nuair a thig e ann an glòir Athar, maille ris na h-anglibh naomha.” (3.) Tha e a’ tabhairt achmhasain do’n fhear-aidmheil uaibhreach fhein-speiseil, aig am bheil meas air féin ann an deise a chàraich e ri chéile do luideagaibh. Tha mòran an uair a chruinnincheas iad ri cheile beagan eolais mu thimchioll na diadhachd agus a ta a’ teachd gu cuid do ath-leasachaidh beatha, a ta ‘g atadh suas le meas orra féin; is comhara truagh’ so gu bheil toradh an leagaidh ‘na luidhe co trom orra as nach d’thainig iad fathast chuca féin; Luc. xv. 17. Tha sùlean ac’ air an culaobh, a dh’ fhaicinn na nithe air an d’ràinig iad; ach cha’n ‘eil sùlean ac’ an taobh a stigh, no sùlean rompa, a dh’ fhaicinn an uireas-bhuidhean, a dheanamh gu cinnteach an irioslachadh:
oir tha fior-eolas a’ toirt air daoine fhaicinn araon ciod a bha iad aon uair, agus ciod a ta iad a nis; agus mar sin a ta e ag irioslachadh, agus cha’n fhuiling e dhoibh a bhi toilichte le tomhas sam bith do ghràs air an d’ràinig iad; ach tha e gan eur gu domhlachadh air an aghaidh, a dìchuimhneachadh na nithe a ta air an cùl, Phil. iii. 13, 14. Ach tha na daoine sin ‘nan leithid do chulaidh-thruais, ‘sa bhiodh an neach sin, a chuireadh a lùchairt ri theine agus a bhiodh a’ deanamh uaill á bothan a thog e dha féin as an luaithe, ged a biodh e co lag is nach seasadh e an aghaidh doininn.
Feum III.—Chum bròin. An so bha aitreadh àluinn, an duin’ air a shnaidheadh mar lùchairt mhaiseach, ach a nis ‘na luidhe ann an luaithe: seasamaid agus amhairceamaid air an sgrios, agus sileamaid deur. Is tuireadh so, agus bithidh e ‘na thuireadh. Am b’urrainn duinn gun ghul, nam faiceamaid ar dùthaich air a sgrios, agus air a tionndadh leis an namhaid gu bhi ‘na fàsaich? ‘Nam faiceamaid ar tighean ri theine agus ar teaghlaichean a’dol a dhith sna lasraichibh? Ach tha so uile a’ teachd fada gearr air an t-sealladh bhrònach, an duine air tuiteam mar reul o neamh. Och nach feud sinn a ràdh, O gun robh sinn mar anns na miosaibh a chaidh seachad, an uair nach robh smal ‘nar nàdur, nach robh neoil air ar n-inntinn, no salachar ‘nar cridhe! Mur bitheadh sinn riamh ann an staid a b’ fhearr, bhitheadh an call ni bu lugha: ach tha iadsan a thogadh a suas ann am scarlaid, ag iadhadh an lamh mu’n òtrach. C’ ait a nis am bheil ar ceud ghlòir? Aon uair cha robh dorchadas san inntinn, no ceannaire san toil no mi-riaghailt sna h-aigndidhean. Ach mo thruaighe! Cionnus a dh’fhàs a chaithir dhileas ‘na striopaich? ise bha làn do chothrom, anns an robh ceartas a’ gabhail comhnuidh; ach a nis mòrtairean. Dh’fhàs ar n-airgiod ‘na shal, tha ar fion air a mheasgadh le h-uigse. An cridhe sin a bha aon uair ‘na teampull do Dhia, tha e nis air tionndadh gu slochd mhearlaich. Bitheadh mar ainm dhuinn Ichabod, oir dh’ fhalbh a’ ghlòir. Bu shona bha thu, a dhuine, cò bha cosmhuil riut? Cha b’urrainn cràdh no tinneas do bhualadh, ‘s cha b’urrainn bàs teachd am fogus dhuit; cha chualas osna uait, gus an robh na measan searbh ud air an spionadh o’n chraoibh thoirmisgte. Dhealraich neamh ort, agus rinn an talamh gairdeachas: Bu tu companach nan aingéal, agus cuis fharmaid dhiabhol. Ach cia ìosal a ta
esan a nis air a leagadh a bha air a chruthachadh a chum uachdaranachd, agus air a dheanamh na tighearn air an t-saoghail! Thuit an crùn bhar ar cinn: mo thruaighe sinn! chionn gu do pheacaich sinn. Na creutairean a dh’ fheith air gu seirbhis a dheanamh dha, tha iad a nis, o’n tuiteam, air an cur an ordugh catha ‘n aghaidh: agus tha’n aon a’s lugha dhiubh, an uair a gheibh e comas, ro chruaidh air a shon. Tha uisgeachan a’ dol thairis air an t-seann saoghail, tha teine a’ sgrìos Shodoim; tha na reultan ‘nan sligheanna àrd a’ cogadh an aghaidh Shisera’; Tha Losgain, cuileagan, agus m’olan a’ tionndadh gu bhi ‘nan luchd-millidh do Pharaoh agus d’a chuid Eiphtich; tha Herod air itheadh suas le cnuithibh: seadh, tha feum aig an duine air a bhi’n sìth ris na beathaichibh, eadhon ri clachaibh na macharach, Iob v. 23. air dha aobhar eagail a bhi aige, na h-uile neach a dh’ aimseas air gu marbh iad e. Mo thruaighe cionnus a tha sinn air tuiteam? Cionnus a tha sinn air ar slugadh suas ann an slochd truaighe? Chaidh a’ ghrian fuidhe oirnn, thainig am bàs a steach air ar n-inneagan; chuir ar naimhde a mach ar dà shùil, agus tha iad a’ deanamh spòrs do ar truaighibh. Luidheamaid sios air an aobhar sin ann ar nàire, agus comhdaicheadh ar masladh sinn. Gidheadh tha dochas ann an Israel de thaobh an ni so. Thig air an aobhar sin, O pheacaich, amhairc ri Iosa Crìosd an dara Adhamh; tréig a’ cheud Adhamh agus a choimhcheangal; thig a chum an Eadar-mheadhonair agus urras ‘ur cridheachan, bi thusa ‘d’ uachdaran oirnn, agus bitheadh am bristeadh so fo d’ làimh. Agus sileadh ‘ur sùil a sios, gun chasgadh, agus gun chasg air bith, gus an seall an Tighearna nuas, agus an amhairc e o neamh. Tuireadh iii. 49, 50.
Ri leantainn.