(Continued from p. 16.)
III.
AMONG the new England divines Thomas Shephard occupies a deservedly high place. He was born at Towcester, Northampton, England, 5th November, 1605, a date famous in English history as Gunpowder Plot day. He was educated at Emmanuel College, Cambridge. While here he came under the preaching of Dr. Preston, Master of the College, whom he regarded as the most searching preacher in the world and whom under God led him to seek for that Saviour whom the great preacher set before him. He had the honour of being summoned before Laud and sentenced to silence on two occasions. After this he became a marked man and as his liberty to preach the gospel in his native land was denied him his thoughts began to turn to New England. In 1634 he set sail from Harwich for Boston. Like so many of the New England Puritans he cast in his lot with the Congregationalists. Three of his works demand our attention—(1) The Sincere Convert; (2) The Sound Believer; and (3) Sermons on the Parable of the Ten Virgins. The subtitle of the Sincere Convert—“Discovering the Small number of true Believers and the great Difficulty of saving Conversion.” This work is of a very searching nature and in reading it a young believer may feel not only discouraged but cut off altogether by its strictness. His son-in-law Giles Firmin points out this characteristic of Shepard’s works. “When Mr. Shepard” he says, “comes to deal with hypocrites, he cuts so desperately, that men know not how to bear him; he makes them all afraid they are hypocrites. But when he comes to deal with a tender, humble soul, he gives comfort so largely, that we are afraid to take it.” Dr. Love who had occasion to find fault with some of the positions taken up by Shepard, Brainerd and Edwards as we shall see later on says: “An awful and almost irresistible severity in detecting and resisting the false claims of hypocrisy, is in his writings combined with an uncommon dexterity, delicacy, and tenderness, in dissolving the doubts, unravelling the perplexities, and alleviating the sorrows of depressed and disconsolate mourners in Zion” (Memorials, I. 283). Giles Firmin in his Real Christian deals with some of the views which he considered objectionable and open to criticism such as that the preparatory work which every sinner, according to Shepard, must undergo before he can receive the grace of God in Christ, includes conviction of sin, compunction, and humiliation; that the sinner must be satisfied with the will of God, though his suit should be unsuccessful; that the soul must be so humbled as to be willing that Christ should dispose of it according to His pleasure; that the sinner must seek the glory of God’s grace above his own salvation; and that in this work of conviction, compunction and humiliation, we must be divested of all self-confidence and disposition to dictate to God, that He shall appear supremely excellent, though we may never partake of His love (Life of Thomas Shepard, I. clxxxv). It is but right to point out that while Shepard disowned the Sincere Convert, in a sense, as the following quotation shows, vindicated some of the doctrines called in question. He spoke of the book as his “ragged child” and in a letter to Firmin he says: “It was a collection of notes made in a dark town in England, which one procuring of me, published without my will or privity. I scarce know what it contains; nor do I like to see it, considering the many typographical errors, most absurd, and the confession of him who published it, that it comes out mutilated and altered from what was first written.” In view of Dr. Love’s strictures on the book, as already quoted, it is necessary to point out that in an edition of the work issued in 1812 Dr. Love in a preface makes the following statement: “Respecting The Sincere Convert it must be confessed to have some imperfections and blemishes . . . but with all its faults it possesses some singular excellencies . . . One might desire that the feelings of genuine tender-hearted converts may be spared, and that they may escape the perplexity which a discrimination so accurate and widely extended is likely to excite for a time in their minds. If the book should come into the hands of such persons, let them proceed in a cautious and leisurely way through these trying parts of it; let them avoid passing a hasty sentence on themselves; let them not dwell too long at a time on the searching and terrifying representation of things; and let them carry on along with this book the reading of some other writing, wherein access to salvation by Jesus Christ is pointed out in a more simple, direct, and healing manner; such as Gray’s Sermons, Durham’s Communion Sermons, Romaine’s Life of Faith, Newton’s Letters and the like” (Memorials*, I. 279).
Dr. Preston was one of the most outstanding of the Puritan leaders. His New Covenant, or the Saint’s Portion* was very popular and the reader will find in it the very marrow of the gospel.—Editor.
His Sound Believer deals with evangelical conversion. Its purport is to discover the work of Christ’s Spirit in reconciling a sinner to God. It is also a searching book but it is more balanced in its statements than the Sincere Convert and is not open to some of the criticisms that have been passed upon it.
His best known book is The Parable of the Ten Virgins Opened and Applied. The work is made up of a series of sermons on Matt. xxv. 1-13. Dr. Love says of it that “it is a book which cannot be opened anywhere without giving opportunity of receiving either conviction or consolation or both” (Memorials, I. 283). It was a book that was made much use of by Jonathan Edwards in his well-known work on the Religious Affections.
The works of Thomas Shepard were very helpful to Rev. James Fraser, Alness, the author of the well-known work on Sanctification as the following indicates:—In speaking of the help he received from Isaac Ambrose, Thomas Goodwin, Andrew Gray, Samuel Rutherford, he continues: “But most of all, by Mr. Thomas Shepard, New England. He hath by the same Lord, been made the ‘interpreter, one of a thousand’; so that, under Christ, I have been obliged to his writings as much, and more, than to any man’s whatever, for awakening, strengthening, and enlightening my soul. The Lord made him a well of water to me in all my wilderness straits.”
(To be continued.)
The Leipsic Disputation: 1519.*
(Continued from p. 19.)
III.
On the 4th of July, Luther stepped down into the arena. He had obtained permission to be present on condition of being simply a spectator, but, at the earnest solicitations of both sides, Duke George withdrew the restriction, and now he and Eek are about to join battle. At seven o’clock in the morning the two champions appeared in their respective pulpits, around which were grouped the friends and allies of each. Eek wore a courageous and triumphant air, claiming to have borne off the
Quotation from Wylie’s History of Protestantism*. Vol. I.—
D. A. MacF.
palm from Carlstadt, and it was generally allowed that he had proved himself the abler disputant. Luther appeared with a nosegay in his hand, and a face still bearing traces of the terrible storms through which he had passed. The former discussion had thinned the hall; it was too abstruse and metaphysical for the spectators to appreciate its importance. Now came mightier champions, and more palpable issues. A crowd filled the Pleisenberg hall, and looked on while the two giants contended.
It was understood that the question of the Pope’s primacy was to be discussed between Luther and Eck. The Reformer’s emancipation from this as from other parts of the Romish system had been gradual. When he began the war against the indulgence-mongers, he never doubted that so soon as the matter should come to the knowledge of the Pope and the other dignitaries, they would be as forward as himself to condemn the monstrous abuse. To his astonishment, he found them throwing their shield over it, and arguing from Scripture in a way that convinced him that the men whom he had imagined as sitting in a region of serene light, were in reality immersed in darkness. This led him to investigate the basis of the Roman primacy, and soon he came to the conclusion that it had no foundation whatever in either the early Church or in the Word of God. He denied that the Pope was head of the Church by Divine right, though he was still willing to grant that he was head of the Church by human right—that is, by the consent of the nations.
It is unnecessary to go into the details of the disputation. The line or argument, so often traversed since that day, has become very familiar to Protestants. But we must not overlook the perspicacity and courage of the man who first opened the path, nor the wisdom which taught him to rely so confidently on the testimony of Scripture, nor the independence by which he was able to emancipate himself from the trammels of a servitude sanctioned by the submission of ages.
When the doctor of Ingolstadt (Eck) found that despite his practised logic, vast reading and ready eloquence, he was winning no victory and that all his arts were met and repelled by the simple massive strength, knowledge of Scripture and familiarity with the Fathers which the monk of Wittenberg displayed, he was not above a discreditable ruse. He essayed to raise a prejudice against Luther by charging him with being “a patron of the heresies of Wicliffe and Huss.” The terrors of such an accusation, we in this age can but faintly realise. The doctrines of Huss and Jerome still lay under great odium in the West; and Eck hoped to overwhelm Luther by branding him with the stigma of Bohemianism. Luther well knew the peril in which Eck had placed him, but was faithful to his convictions. Eck had unwittingly done both Luther and the Reformation a service. The blow which he meant should be a mortal one had severed the last link in the Reformer’s chain. Now he (Luther) publicly accuses a Council of having erred, (i.e., Luther condemned the Council of Constance for having condemned evangelical articles held by Huss). It was clear that the infallible authority of Councils, as well as that of the Pope, must be given up. Henceforward Luther stands upon the authority of Scripture alone.
The views of Luther were henceforward clearer. The cause got a broader and firmer foothold. Some names that were afterwards the brightest in the ranks of the Reformers were at this time enrolled on the evangelical side—Polander, Cruciger, and greatest of all Melanthon. Luther and Melanthon were true yoke-fellows; they made up between them a perfect agent for the times and the work. “I was born,” said he, “to contend on the field of battle with factious and wicked spirits. It is my task to uproot the stock and the stem, to clear away the briars and the underwood. I am the rough workman who has to prepare the way and smooth the road. But Philip advances quietly and softly. He tills and plants the ground; sows and waters it joyfully, according to the gifts which God has given him with so liberal a hand.”
The war at Leipsic, then, was no affair of outposts merely. It raged round the very citadel of the Roman system. The first assault was directed against that which emphatically is the key of the Roman position, its deepest foundation as a theology, —namely, man’s independence of the grace of God. For it is on the doctrine of man’s ability to begin and—with the help of a little supplemental grace, conveyed to him through the sole channel of the Sacraments—to accomplish his salvation; that Rome builds her scheme of works, with all its attendant penances, absolutions, and burdensome rites. The second blow was struck at that dogma which is the corner-stone of Rome as a hierarchy—the Pope’s primacy. The Reformers strove to overthrow both that they might substitute—for the first, God, as the sole Author of man’s salvation; and for the second, Christ, as the sole Monarch of the Church.
Luther returned from his Leipsic a freer, a nobler, a more courageous man. The fetters of Papalism had been rent. He stood erect in the liberty wherewith the gospel makes all who receive and follow it free. He no longer did reverence to the “chair” set up at Rome. Luther now acknowledged no infallible guide on earth save the Bible. He had discarded the mighty fiction of the primacy; lifting his eyes above the throne that stood on the Seven Hills, with its triple-crowned occupant, he fixed them on that King whom God hath set upon the holy hill of Zion. In the living and risen Redeemer, to whom all power in heaven and in earth has been given, he recognised the one and only Head of the Church. This brought with it an expansion of view as regarded the Church herself. The Church in Luther’s view was no longer that community over which the Pope stretches his sceptre. The Church was that holy and glorious company which has been gathered out of every land by the instrumentality of the gospel. On all the members of that company one Spirit has descended, knitting them together into one body, and building them into a holy temple. The narrow walls of Rome, which had aforetime bounded his vision, were now fallen; and the Reformer beheld nations from afar who had never heard of the name of the Pope, and who had never borne his yoke, gathering, as the ancient seer had foretold, to the Shiloh. This was the Church to which Luther had now come, and of which he rejoiced in being a member.
The late Rev. Donald Macleod, Shieldaig.
ONCE again a breach has been made in our ministerial ranks by the passing away of the Rev. Donald Macleod. He was born at Crulivaig, Uig, Lewis, 31st October, 1884, and passed to his everlasting rest on 22nd March, 1937. His father had been brought under the power of the truth under the preaching of Duncan Morrison, Uig, an esteemed elder in the local congregation and Donald had the great privilege of being brought up in a godly home. He himself told that he could remember crying for his sins at the age of three years after hearing his grand uncle, Donald Mackay, speaking from the words: “What shall it profit a man if he gain the whole world and lose his own soul” (Mark, viii. 36). From his earliest years Donald showed deep attachment to and respect for the truth so much so that he attracted the notice and deep interest of a goodly number of god-fearing men and women in the parish. But it would appear that it was after he left home and had begun work in England that the great change took place which shaped his whole after life. Like all the Lord’s people he had his ups and downs. On one occasion soon after his conversion he used to tell that he was very much cast down when he heard singing on the street opposite his lodging; on listening he discovered the little band was singing the 100th Psalm and when they came to the words: “His truth at all times firmly stood, and shall from age to age endure,” he said he could never forget these words as long as he lived. After a few years in England Mr. Macleod migrated to Canada and entered the postal service in Winnipeg. There he identified himself with our cause and through all its vicissitudes he remained true to it. The burden of keeping the services there often fell upon him and he ungrudgingly did what he could to keep the little cause on its feet. He was ordained to the Eldership in 1913 and by his wise and careful manner of life he adorned the office during the years he was in Canada. His home in Winnipeg was a pleasant place to visit where friends from the Old Country received a happy welcome from himself and his partner in life.
As far back as 1913 his mind was directed to study for the ministry and with this end in view he began the study of Greek, and in 1921 he was received as a student by the Church and undertook to supply the Winnipeg congregation while taking his Art classes at Manitoba University. When one remembers what this means it is a wonder his health stood the strain. But he bore the burden uncomplainingly through good report and through evil report. In 1925 he returned to this country to prosecute his theological studies. After his licence he was ordained and inducted to the Shieldaig and Lochearron congregation (14th March, 1928). There he laboured faithfully till his change came, doing the will of God from the heart, his kindness, courtesy, godliness and all round common sense winning love and respect from all with whom he came into contact. As the Church’s deputy to the U.S.A. and Canada for 1935-6, members of Synod were looking to hear his report. But the Lord has willed it otherwise.
As a native of Uig (Lewis) Mr. Macleod was keenly interested in our congregation there and willingly agreed to spend some days among them and preach in the several districts. He came to Lewis for this purpose at the beginning of March and to visit his mother and numerous friends. He afterwards assisted the Ness communion and when he left Stornoway on the Monday evening afterwards we little thought that he was less than a week from the desired Haven.
Reaching home he took to his bed, and gradually grew worse, suffering much pain, his chest becoming more and more congested. In his mind however, there was unwonted spiritual activity; he spoke continually especially about the dying love of the Lord Jesus, as passage after passage of God’s Word presented the King in His dying beauty to his soul. The Lord’s people, ministers, and others whom he delighted in seemed to be very prominent before him, but his special source of peace and joy was that he was about to depart and to be with Christ which, as the Apostle declares, is far better.
Donald Macleod, as all who knew him well know, was a beautiful singer of God’s praises, but he never sang more sweetly and powerfully in the days of his health than he sang the 23rd Psalm with his family around him just a few minutes before he passed away to be with Christ. He exhorted those about him not to weep for him, but to weep over their sins and seek a saving interest in Christ, and asked his children to take their father’s God to be their God. He slept in Jesus at 3 p.m. on the 22nd March. He would have been 53 years old had he lived a few days longer. He was laid to rest on 25th March in Loch Carron churchyard where many of God’s people sleep. Rev. Angus Mackay, Applecross, representing the presbytery of which Mr. Macleod was a member, conducted the funeral service in the Shieldaig Church. All the presbyteries were represented: Rev. Ewen Macqueen and Rev. D. A. Macfarlane, M.A., from the Northern; Rev. R. MacKenzie, M.A., from the Southern; and Rev. M. Gillies from the Outer Isles Presbytery. There was a great concourse of friends from far and near to pay their last respects to one who had performed much in his short life and to show their kindly sympathy to his widow and to the four boys and the girl who have been deprived at such an early age of the help and counsel of such a worthy father.—Malcolm Gillies.
The late Mr. George Munro Farr, Sutherland.
IT is now over a year (May, 1937) since our friend George Munro died. He was born in Farr, 78 years ago. At that time there were several there who feared the Lord. It was a pleasure to hear him tell about some of them; how they were a terror to law-breakers especially Sabbath-breakers. From his youth to manhood he lived like our ruined race, according to the course of this world. It was not the will of the Lord that he should be left in that state for He gave him to remember his Creator and to know that we must give an account to God. The writer cannot say what time or at what place he passed from death to life. But he had the mark of being of this number in that he loved the brethren with an unfeigned love. He became a member of the Church in full communion several years ago. He had for a long time, as a neighbour, a man of God, the late John Maekay, Missionary, Swordly. George desired much to be in his company. He wished to learn and did learn from him. His religion was not like Jonah’s gourd which came up in a night and perished in a night; it was more like, as it is written, first the blade, then the ear, then the full corn in the ear. It is not in the way that our ruined carnal reason thinks that the Lord finds His people. “Thou tears of sorrow giv’st to them instead of bread to eat,” etc. (Ps. lxxx. 5—metrical version). He had one son, a bright, loving young lad that his parents and others looked to for comfort. This was not the will of the Most High: for he died in the flower of his youth after a short illness. This gave his father much grief; and although through much sorrow, we believe, all worked for his good.
He was a beautiful singer and until his memory gave way he was frequently called on to sing at Communion occasions. After his memory failed it was not known on him for a good part of the time when reading the Bible and praying. He loved the old paths. He ruled his house well having his children in subjection with all gravity. There was a good custom in the Highlands which is very much done away with now, viz: the repetition of the questions of the Shorter Catechism every Sabbath night. George himself had all the questions correct, and, as far as he could prevent it, he would not allow others to repeat them but just as they were in the Catechism. We believe his latter end was peace, he is much missed by the remnant that is there, both in the meeting house and at his home. George has left a very fragrant memory behind him. It was a pleasure to meet him in his home. One could soon discover that his mind was set on the things which are above. We sympathise with his widow, two daughters, and other relations in their sorrow.—Murdo Mackay.
Nadur an Duine ‘na Staid Cheithir Fillte.
AN STAID SHIORRUIDH: NO, STAID SONAIS,
NO TRUAIGHTE IOMLAN.
Mu Bhàs.
(Air a leantuin bho t.d., p. 30.)
“Oir a ta fhios agam gu ‘n toir thu mi gu bàs, agus a chum an
tighe a dh’ òrduicheadh do gach uile bheò.”—Iob xxx. 23.
Air tìs, Tha beatha an duine ‘na nì diomhain agus falamh am feadh a mhaires i: tha i dol as, agus feuch! chan ‘eil i, Iob vii. 16. “Is diomhanas mo làithean.” Ma bhios amharus agaibh mu chlaon bhreth a bhi ann an Iob mu ‘n nì so, éisdibh eiod an t-iomradh a tha Solamh ‘na shoirbheachadh a’ toirt air làithibh a bheatha, Ecles. vii. 15. “Chunnaic mi na h-uile nithe ann an làithibh mo dhìomhanais; is e sin, mo làithibh diomhain.” Tha Maois a bha ‘na dhuine gniomhach a’ coimeas ar làithean ri codal, Salm xc. 5. “Mar chodal tha iad,” nì nach toirear fainear gus am bi e air a chrìochnachadh. Tha ‘n coimeas deas; chan ‘eil ach àireamh ro bheag do dhaoine aig am bheil mothachadh ceart mu bheatha, gus am bheil am bàs ‘gan dugadh; an sin tòisichidh sinn air aithneachadh gu ‘n robh sinn beò. “Chaith sinn bliadhna cha mar sgeul a dh’ innseadh neach,” rann 9. ‘N uair a tha neach ag innseadh sgeula faoine, feudaidh e drùthadh gu beag; ach ‘n uair a ta e air a chrìochnachadh, tha e air a dhì-chuimhneachadh: agus mar sin tha duine air a dhì-chuimhneachadh, ‘n uair a ta sgeulachd na beatha air a crìochnachadh. Tha e mar bhruadar, no mar aisling na h-oidhche, anns nach ‘eil tairbhe ‘sam bith; ‘n uair a tha neach a’ dùsgadh, tha ‘n t-iomlan air dol as. Iob xx. 8. “Mar aisling grad- shiubhlaidh e, agus chan fhaighhear e; agus teichidh e mar shealladh na h-oidhche.” Chan ‘eil ann ach samhladh diomhain no dealbh, Salm xxxix. 6. “Gu deimhin tha gach duine a’ siubhal ann an samhladh diomhain.” Chan ‘eil duine ‘s an t-saoghal so, ach mar dhealbh, a bhiodh ag imeachd; chan ‘eil a bheatha ach ‘na dealbh beatha, a chionn gu bheil urrad de bhàs innte.
Ma dh’ amhairceas sinn air ar beatha, ‘n cuairtibh fa leth, chi sinn gur meall diomhanais i: “Is diomhanas leanabaideachd agus òige,” Ecles. xi. 10. Tha sinn a’ teachd a dh’ionnsuidh an t-saoghail, na’s anmhuinne na na h-uile creutair: ‘S urrainn eòin agus beathaichean eile, nì éiginn a dhèanamh air an son féin, ach tha leanabh neo-chomasach air e féin a chòmhnadh. Tha ar leanabaideachd air a caitheadh ann an subhachas faoin agus suarach, ni a bhios ‘na cuis mhagaidh d’ar smuaintibh an déidh làimh. Tha ‘n òige ‘na lus a sheargas gu luath, ‘na blàth a thuiteas gu h-ealamh air falbh; is aimsir i anns am bheil sinn bras, amaideach, agus air bheag smuaineachaidh, ‘gar toileachadh féin le ionad diomhanas, agus mar gu b’ ann a’ snàmh tre thuilte dhiubh: ach, mu ‘m bheil sinn air ar faicill, tha i seachad, agus tha sinn ann am meadhon aois, air ar cuairteachadh le neòil do chùrama, tre ‘n éiginn duinn smàgairt; agus air dhùinn sinn féin fhaotainn air ar cuairteachadh le dealgan droighneach nan cruaidh-chàs, tre ‘n éiginn duinn ar rathan a dhèanamh, a choimhionadh nan dealbhan agus nan innleachdan a bha sinn a’ dealbh ‘nar smuaintibh roimhe sin. Agus mar is mò a ghabhas sinn de shòlas ann an comhfhurtachd saoghailta ‘sam bith gus an ruig sinn, ‘s ann is mò a mhothaicheas sinn do shearbhalaichd ann an dealachadh ris. An sin tha sean aois a’ teachd, le h-anmhuinneachda féin ‘na co-chuideachd, eadhon “saothair agus doilgheas,” Salm xc. 10. agus cuiridh i ‘nar suidhe sinn aig an dorus a’s faigse do’n uaigh. An aon fhocal, “Is fheòil gach uile fheòil,” Isa. xl. 6. Tha gach ceum, ‘s a’ bheatha, ‘na dhìomhanas. Tha gach duine, d’a fheabhas, (am meadhon aois, ‘n uair a ta teas na h-òige air a caitheadh, agus nach d’ rug trioblaidean na sean aois fathast air,) gu deimhin ‘na dhìomhanas, Salm xxxix. 5. Tha’m bàs a’ toirt air falbh cuid ann am blàth na leanabaideachd, cuid eile ann am blàth na h-òige, agus cuid eile ‘n uair a ta iad a’ teachd gu’n toradh; is tearc iad a ta air am fàgail ‘nan seasamh, gus am bi iad, cosmhuil ri arbhar abuich, a’ fàgail an talaimh: tha gach uile a’ bàsachadh aig aon àm no àm eile.
‘S an dara àite, Tha beatha an duine ‘na nì goirid: chan e mhàin gur diomhanas i, ach is diomhanas gearr-shaoghalaich i. Thoir fainear, air tòis, Mar tha beatha an duine air a meas ‘s an Sgriobtuir. Bha i aon uair air a meas le ceudaibh de bhlidhnachan: ach cha d’ ràinig aon duine riamh air mìle, ged nach ‘eil eadhon sin dad an coimeas ri sìorruidheadh. A nis, tha ceudan air an toirt a nuas gu ficheadan; tri fichead ‘s a deich, no ceithir fichead is e sin am feadh is mò, Salm xc. 10. Ach is tearc iad a ta ruigheadh am feadh sin féin do bheatha. ‘S ainmig a tha ‘m bàs a’ fantuinn air falbh gus am bi daoine cromadh sios, le aois, a choinneachadh na h-uaighe. Gidheadh, mar gu ‘m biodh bliadhnachan ‘na fhocal tuilleadh is mór air son ni cho beag ‘s a ta beatha an duine air an talamh; tha sinn a’ faicinn gu bheil i air a h-àireamh le miosan, Iob xiv. 5. “Tha àireamh a mhios agadsa.” Tha ar réis, cosmhuil ris a’ ghealaich, a’ ruith ann an ùine bhig; tha sinn do ghnàth a’ fàs no a’ lùghdachadh, gus an téid sinn as an t-sealladh. Ach tha i gu tric air a h-àireamh le làithean, agus iad sin ach tearc, Iob xiv. 1. “Tha’n duine a rugadh o mhnaoi gearr-shaoghalaich.” Ni h-eadh, chan ‘eil i ach mar aon là ann am meas an Sgriobtuir; agus sin mar là fir-tuarasdail, a bheir gu h-àithghearr fainear ‘n uair a tha ‘n là a’ crìochnachadh, agus a sguireas d’a obair, rann 6. “Gus an coimhlion e mar fhear-tuarasdail a là.” Seadh tha na Sgriobtuir ‘ga toirt a nuas gu aimsir ro-ghoirid, agus a’ gairm dhith mionaid, 2 Cor. iv. 17. “Chan ‘eil ar n-amhghar eutrom (ged mhaireas i uile làithean ar beatha) ach ré tiota.” Ach ann an àite eile tha i air a toirt a nuas gu ceum na ‘s isle, is na ‘s isle gus an urrainn neach a toirt, Salm xxxix. 5. “Tha m’ aois mar neo-ni ad fhianuis.” A réir so, tha Solamh ag innseadh dhùinn, Ecles. iii. 2. “Tha àm gu bhi air breith, agus àm gu bàs fhaotainn.” Ach chan ‘eil iomradh air àm gu bhi beò: Mar gu’m biodh ar beatha mar leum o’n bhroinn gus an uaigh. ‘S an dara àite, Thoir fainear na h-iomaidh cosmhalachda leis am bheil na Sgriobtuir a’ taisbeanadh cho goirid ‘s a tha beatha an duine; Eisd ri Heseciah, Isa. xxxviii. 12. “Tha m’ aois air dealachadh rium, agus dh’ atharraicheadh i air falbh mar phàilliun buachaill; ghearradh as mo bheatha, mar gu ‘m b’ ann, leis an fhligheadair.” Tha bothan a’ bhuaichill gu h-ealamh air atharrachadh, oir cha ‘n fheud an treud a bhi fada ‘g ionaltradh an aon àite: ‘S ann mar sin a tha beatha an duine air an talamh so, gu h-ealamh a’ dol as! Is deilbh e, tha gun sgrùdadh ag oibreachadh: cha ‘n ‘eil e diomhain urrad as aon mhionaid: Ann an ùine ghoirid tha e air oibreachadh, agus an sin tha e air a ghearradh air falbh, Tha na h-uile anail a tharruingeas e, ‘na snàthainn ‘s an deilbh so; ‘n uair tha ‘n anail mu dheireadh air a tarruing, tha ‘n deilbh air a figheadh a mach tha’n deò dol as! agus an sin tha e air a ghearradh as, cha tarruing e anail tuilleadh! Tha’n duine mar fhear, agus mar bhlàth an fheòir, Isa. xl. 6. “Is feur gach uile fheòil, (eadhon an fheòil, as làidire agus as neartmhoire,) agus tha a h-oidheirceas uile mar bhlàth na machrach.” Tha ‘m feur a’ fàs suas ‘s a’ mhaduinn, ach ‘s an fheasgar, air dha bhi air a ghearradh sios leis na buanaichean tha e air seargadh: Mar sin tha ‘n duine ag imeachd sios agus suas ‘s a’ mhaduinn, agus mu fheasgar tha e luidhe ‘na chorp marbh, air dha bhi air a bhualadh sios le buille chàs, le aon no aon eile do innealaibh a’ bhàis. Chan ‘eil ann ach blàth air a chuid as fheàrr, ach nì maoth agus lag, nì nach mair ach goirid, ciod ‘s am bith ionad ‘sam fàs e; ach thoir fainear, nach ‘eil an duine air a choimeas ri blàth an lios, ach ri blàth na machrach, a dh’fheudas each na h-uile beathaich a shaltairt fuidhe aig àm sam bith. Mar so tha ar beatha buailteach do mhìle cunnart na h-uile là, is aon ‘sam bith dhiubh gu leòir gu ar gearradh as! Ach ged dh’fheudamaid dol as uatha-san uile, gidheadh mu dheireadh seargaidh am feur, caithidh am blàth so dheth féin! Tha e air a ghiùlan air falbh, mar tha’n neul air a chaitheadh, is mar théid e as, Iob vii. 9. Tha e sealltuinn mór, mar neul na maidne, a tha gealltuinn nithe mór, agus a’ meudachadh dòchais an treabhaiche; ach tha ghrian ag éirigh, agus tha ‘n neul air sgaoileadh: Tha ‘m bàs a’ teachd, agus tha’n duine dol as an t-sealladh! Tha ‘n t-abstol Seumas a’ cuir na ceiste, “Ciod i bhur beatha?” Caib. iv. 14. Cluinnibh a fhreagradh féin, “Is deatach i a chithear rè ùine bhig agus an déigh sin a théid as an t-sealladh.” Tha i anmhunn; neo-chinnteach, agus cha mhair i. Tha i mar dheatach a tha dol o ‘n t-simileir, mar gu ‘n dorchaicheadh e aghaidh nan speur; ach tha e gu h-ealamh air a sgaoileadh, agus chan fhaicear na’s mò e: Mar so tha beatha an duine a’ dol, agus e’ càit’ am bheil i? Is gaoth i, Iob vii. 7. “O cuimhnich gur gaoth mo bheatha.” Chan ‘eil ann ach osag a tha dol seachad, séideag ghoirid, osag gaoithe a shiùbhas, agus nach pill a rìs, Salm lxxviii. 39. Tha ar n-anail ‘nar cuinneanaibh mar gu’m biodh i do ghnàth air sgiathaibh gu dol air falbh: do ghnàth a’ dol ‘s a’ teachd, mar fhear-turuis, gus an siubhail i air falbh gu tur gun philleadh gus nach bi na nèamhan ann na’s mò!
‘S an àite mu dheireadh, Is nì luath beatha an duine; chan e mhàin gu bheil i siùbhlach, ach tha i mar an ceudna ‘na diomhanas a tha ‘g itealaich. Nach d’ thug sibh fainear cia luath a tha sgàile a’ ruith air aghaidh na talmhainn, an là neulach agus gaothach, gu h-obann a’ dorchachadh nan àiteachan a bha roimhe air an dèanamh maiseach le gathan na gréine, ach gu h-obann a’ dol as an t-sealladh? ‘S ann mar sin a tha beatha an duine air thalamh; oir “teichidh e mar sgàile, agus chan fhan e,” Iob. xiv. 2. Tha spàl figheadair ‘na nì siùbhlach ‘na gluasad; tha i ann am mionaid air a tilgeadh o aon taobh de ‘n deilbh gus an taobh eile: Gidheadh, “Tha ar làithean na’s luaithe na spàl figheadair!” Iob vii. 6. Cia aithghearr a tha duine air fhuadach tre ‘n aimsir so a tha làthair gu sìorruidheadh! Faic mar a tha Iob a’ nochdadh cho siubhlach ‘s a tha beatha, Caib. ix. 25. “Bha mo làithean na bu luaithe na gille-rùithe: theich iad air falbh, chan fhaic iad maith,” rann 26. “Ghabh iad seachad mar na longaibh luatha, mar an iolaire a’ dol air iteig a chum cobhartaich.” Tha e coimeas a làithean ri gille-rùithe, gille-coise; fear-rùithe, a ruitheas siùbhlach a ghiùlan naidheachd, agus nach dèan moille. Ach ged bhiodh an gille-rùithe cosmhuil ri Ahimaas, a chaidh seachad air Cusi; bhiodh ar làithean-ne na bu luaithe na esan, oir tha iad a’ teicheadh air falbh, cosmhuil ri duine a tha teicheadh air son a bheatha, roimh an nàmhaid a tha ‘ga ruagadh; ruithidh e le ‘uile neart, gidheadh tha ar làithean-ne a’ ruith cho luath ris-san. Ach chan e sin an t-iomlan; Chan urrainn da-san a tha eadhon a’ ruith air son a bheatha, ruith a ghnàth; is éiginn da, air uairibh, seasamh, luidhe sios, no ruith a stigh a dh’ àit’ éiginn, mar a rinn Sisera do bhùth Iael, a ghabhail fois dha féin: Ach chan ‘eil stad air ar n-aimsir-ne. Uime sin tha i air a coimeas ri longaibh, a sheòlas a là agus a dh’ oidhehe, gun stad, gus am bi iad aig an cala; agus ri longaibh luatha, longa greadhnach, anns an ruig daoine gu h-ealamh gus a’ chala as miannach leò; no, cosmhuil ri soithiche toil-inntinn, a sheòlas na’s luaithe na soithichean luchdaichte. Gidheadh air fàilneachadh de ‘n ghaoith, tha a triall a’ fàs mall: Ach tha ar n-aimsir-ne a’ ruith le triall chabhagach. Air an aobhar sin tha i air a coimeas ris an iolair ag itealaich; chan ann ri itealaich ghnàthaichte, oir cha leòir sin a nochdadh luaithead ar làithean-ne; ach ‘n uair a tha i ‘g itealaich air a cobhartach, a tha ‘na luathas ro dhian. Agus mar so, eadhon mar so, tha ar làithean ag itealaich air falbh.
Air dhuinn mar so labhairt mu bhàs, dèanamaid cleachdadh dheth, ann a bhi toirt fainear diomhanas an t-saoghail; ann an giùlan le toil-inntinn Criosduidh agus foighidinn, leis na h-uile thrioblaidean agus cruaidh-chàs ann; ann a bhi claoidh ar n-anamianna; ann a bhi leantuinn ris an Tighearna le rùn cridhe, air gach uile chunnart; agus ann a bhi ag ullachadh air son dlùthachadh a’ bhàis.
Ri leantuinn.