BY THE LATE REV. JOHN KENNEDY, D.D., DINGWALL.
ROME, 2nd April, 1881.
MY DEAR FRIENDS,
THOUGH I have gone away for a season I feel that I am not separated from you, for I find you in my heart wherever I go. Recent circumstances constrained me to think of our final separation on the earth, but in forecasting this I found that you and I were so associated that, if I could not remove you from the court of my conscience, no more would I remove you from the love of my heart. If there must be an early parting, we must all yet stand together before the Great White Throne of Judgment. All who part here must gather together there. And even that gathering is in order to another separation. The mixed multitude shall be divided by the Great Shepherd—the righteous, placed at His right hand—not one of them awanting—shall go to life eternal, and the wicked, placed on His left—not one of them awanting—shall go to everlasting punishment. In view of all this blessed are all those who are united to the person, washed by the blood, and sealed by the Spirit, of the Lord Jesus, and whose hope is sanctioned by the Word of the living God!
If, through the mercy of God, I shall return to my work among you again, I will have nothing to preach to you except what I preached to you before. Hitherto I have taught you what I believed to be the counsel of God, giving prominence to those truths which, in seeking a resting-place for my own soul, I found to be of primary importance—the utter ruin effected by the fall—the sovereignty and riches of New Covenant grace—the eternal Godhead and true humanity of Jesus Christ—His atoning sacrifice with its infinite value and infallible efficacy—the certainty of the application of redemption to all for whom, as a substitute, Jesus died—the necessity of regeneration by the Holy Ghost, in order to an entrance into the kingdom of grace on earth, and of perfected sanctification, in order to passing through death into the kingdom of glory in heaven; of leaving “the first principles of the oracles of God,” in advancing acquaintance with the doctrines of grace, in order to evidence our being taught of God; and of bearing fruit in sobriety, righteousness and godliness, that we may certify to our conscience, and prove to the Church, that we have passed from death unto life. These, if I resume my work, will continue to be my main themes, as they have been in the past, while declaring to all, without any exception, that they are called by God to receive, and rest upon, the Lord Jesus Christ, for salvation, as He is presented to us in “the word of the truth of the Gospel.”
In these days of unrest, when men are blindly groping after novelties, it would be well to have our hearts fed by this manna, which never waxeth old. Steadfast and immovable in the faith
we can never be, unless the everlasting verities of the Gospel give both strength and gladness to our hearts.
There are some of you who, hitherto, have cared for none of these things. You take help from the Prince of darkness, though ye wot not of his presence and his power, in keeping your souls benighted, that so you may find it easy to walk in the way of your heart. And willingly subject to this fell power, you rebelliously resist the will, and madly reject the counsel of God, and resent the strivings of His Spirit. But all the sparks of truth, which you have laboured to extinguish in your souls, in order to create the darkness which your hearts were craving, shall yet be gathered into one great fire on the bosom of your conscience, in order to burn up all your joy and ease and hope. The Lord grant that this may be done in mercy by a Spirit-given conviction of sin! If not, then it shall take place in righteous retribution, and the fire thus kindled shall penetrate your souls with a scorching that shall never end. The Lord requireth that which is past, and the words of God which, when they were addressed to you, you treated with indifference, shall yet command your attention, and shall utterly and awfully overpower you.
There are among you not a few who cannot but know that your souls are yet lying where the fall has left them. You dare not hope that it shall be well with you, at the latter end, if you experience not a change to which you as yet are strangers. How, in such a plight, and in view of the end of all things, and while not having a moment beyond the present which you may call your own, can you be at ease? It can only be by accepting a promise from him who was “a liar from the beginning,” and who lies that he may murder. He tells you that to-morrow is the day of salvation, while He who cannot lie tells you that it is “To-day.” But you receive the liar’s word, and reject the word of God, and, resting on a falsehood, you float down on “the course of this world” to eternal woe. And you pervert the counsel of God in order to deepen your delusive sleep. You know that salvation is of God, and you say that if it comes at all it will find you somehow and somewhere ere you die. But can you endure not to know that the salvation of God is yours? At least you know that if it be not yours the eternal woe of hell is right before you. God does not reveal His secret things to you, but He calls you to bethink you of what lies before you, and now, without delay, to flee to Jesus from the wrath to come. And the very knowledge you have of your present state but makes it all the easier for you to abide in it. You look down on those who are less enlightened, and your sense of superiority but emboldens you to advance in the way that leads down to death. You have been only hardened by that which ought to alarm you. You have acquired an unholy familiarity with the terrors of the Lord, till you have become bold to despise them. The light that is in you surely is darkness if it be such as this, and will, “except ye repent,” go out at last in the
darkness into which the sun of righteousness shall never shed a ray. O, “while it is called ‘to-day,'” shake off your slumber, break through the spell of delusion, and put all away from before your soul’s attention which engrossed you before, till the great question, “What must I do to be saved?” is addressed by you to the Lord and answered by the Lord to you.
There are others among you of whom I stand in doubt; and none the less—but all the more—because they do not stand in doubt of themselves. Such familiarity with the things of God as banishes reverence from the heart, so favourable an estimate of one-self that it is easy to exercise a lifeless hope, which the great enemy finds it to be his interest not to challenge or disturb, a self-complacent resting on the past that allows no straining after growth in grace, a readiness in practice to take the side of Christ or of the world as may be found most convenient, the neglect of closest intercourse with God, are the things against which I in love would warn you. At once and for ever have done with all that will not abide the trial by fire, by which all shall be burned which has not been produced by the renewing power, and is not sanctioned by the infallible Word of God.
There are some among you with whom, now and for ever, I desire to be associated, thinking of you, as I do, as having the fear of God in your heart, and as poor sinners cleaving, in your helplessness, to free rich saving grace through Christ crucified. To such I would say, do not expect to be less dependent on the grace of God than you have been in the past, and be afraid of the consciousness of that dependence passing away from your heart. Your only strength is in the grace that is in Christ, and you reach it only as by faith you lean with your weakness and unworthiness on Him in whom all fulness dwelleth. Forget not that your souls can only thrive in the measure in which you watch and pray, and your heart, constrained by the love of Christ, keeps your hand to the work which the Lord has given you to do. Seek grace to move you to take a deeper interest in those around you who yet know not God. Restrain not prayer for an outpouring of the Holy Spirit in His convincing and converting power. And, brethren, pray for me, that the Lord may make profitable to my soul His present dealing with me, and thus prepare me for future work on earth, or make me ready for the kingdom in which no one shall ever say “I am sick.”
Amidst the prevailing spiritual ignorance, the silly superstition, and the rampant ungodliness of the Continent, I am impressed, as I never was before, with the great responsibility of all who live in our native land; and I am thoroughly persuaded that no one, who desired the ruin of Scotland, could devise a more effective way of fulfilling his purpose, than by decrying as superstitious our Sabbath-keeping, and by endeavouring to create a taste that would be gratified by a departure from the simplicity of our Presbyterian worship. Either the grossest superstition or open infidelity must
prevail where the Sabbath is not observed. This is the lesson taught by the state of things on the Continent; and therefore, with all the earnestness of which my heart is capable, and with all the energy which I can put forth, I feel bound to warn you, and all whom I can address, against the neglect of Sabbath observance, which is invariably the result of a decline in faith and spirituality, and is surely followed by general immorality. Profanity and vice are inseparable, though the latter may, at certain stages, wear a mask that hides its deformity.
The great kindness of my brethren, in giving supply during my absence, has kept anxiety, as to your being provided with the bread of life, from invading the season of my rest, and made it easier for me to obtain all the benefit which it was fitted to yield. I now at last find that bodily vigour is returning, and as I feel—so to others do I seem—greatly improved in health since I reached the warm climate of the sunny south of Italy. I am now on my way to my home and my work, at the disposal of Him who doeth all things well.—I am, my Dear Friends, your loving Pastor,
JOHN KENNEDY.
Uaill ann an Crann-Ceusaídh Chriosd.
LEIS AN URR. IAIN MACLABHRAINN.
(Continued from page 436.)
Ciod air bith barail a dh’fhaodas sinn altrum mu’n chuis so, is ni dearbhta e, na’m bu leir dhuiinn mar bha ruintean an fhreadail air am fosgladh suas, chite leinn gu’n robh na h-athar-raichean mora ud a toirt mu’n cuairt “lanachd nam aimsirean,” —agus ag ullachadh an t-saoghail anns gach doigh a bu fhreagar-aiche airson teachd an Fhir-shaoraídh.
Bha iad sud uile a deanadh suas cuid do an ullachaidh a th’agiann f’ar comhair, ach cha robh annta ach cuid dheth; oir bha gach iobairt a bha air an iobradh gach maduinn agus feasgar re ioma linn ‘n ullachadh air a shon, agus ‘n an samhlaidhean air. Faodar an ni ceudna radh a thaobh gach sgail agus samhladh eile bharr orra. Fad cheithir mile bliadhna, bha suil fhadalaich aig eaglais Dhe ri saorsa an Tighearna,—bha i faotainn ùrachaidh anns na h-iobairtean leis an robh an t-saorsa ud air a roimhshamlachadh. Bha an iobairtean fein eadhoin aig na Cinnich. Chaill iad le an aingidheadh beul-aithris an fhir chreidimh agus a Mhessiah, a thainig a nuas o Noah. Gidheadh bha e air orduchadh leis an fhreadal, nach do chaill iad deasghnath an aoraídh gu tur. Tha aobhar a bhi ag aideachadh freasdal sonruichte ann an cumail suas beul-aithris a thaobh an ni so; oir as eugais, cionnus a thigeadh e ann an cinn dhaoine, a bhi deanadh seirbheis d’an diathan le bhi ag iobradh an ainmhidhean? Bha e feumail nach
biodh an saoghal tur aineolach air rud-eigin do bhreithneachadh mu thimchioll iobairtean. Bha suil aig a bhi cur an neochiontaich an aite a chiontaich, ris an iobairt mhoir leis an robh gach iobairt eile gu bhi air an cur air chul. Bha faistneachd nam faidhean feadh chaochladh linntean o Mhaois gu Malachi mar an ceudna ‘n an ullachadh airson an tionnsnaidh mhoir so. Fa dheoidh, dh’eirich Eoin Baiste mar an reull-mhaidne, teachdaire na h-ur-mhaidne o na h-ardaibh. Bi a dhreuchdsan gu sonruichte, slighe an Tighearna ullachadh air thoiseach air. Bha teistes nam faidhean soilleir;—chunnaic na h-Iudhaich gu’n robh an t-am am fagus;—bha ard-dhuil aca ris; ni air an do ghabhadh fath le iomadh Messiah breige. Cha b’iad na h-Iudhaich amhain, aig an robh suil ri teachd neach gun choimeas ann am moralachd mu’n am ud, bha na Cinnich do’n bheachd cheudna madh-dhaodte o’n iomradh a bhi iad a cluinntinn uime o na h-Iudhaich.
Tha na nithe so, a bharr air ioma ni eile, a taisbeanadh an ullachaidh ghlormhoir agus a ghreadhnachais a thainig air thoiseach air an obair mhor so, mu’m bheil sinn a labhairt.
Ach anns an treas’ aite—Faodaidh e, ma—dhfhaodta, bhi air air a mheas le cuid ‘na ni iongantach, a thaobh gniomh airson an robh a leithid do mhor—ullachadh air a dheanadh, gu’m biodh cho beag aire a thoirt dha’n uair a thachair e. Gu bhi labhairt gu h-eagnaidh, cha robh chuis mar sin. Cha tug daoine dall agus aineolach mor aire dha, gun teagamh,—bha sin air a roimh-innseadh. Ach bha e air a thoirt gu buil air raon so-fhaicsinneach agus ro-urramach;—Bha a chruitheachd uile, ann an seadh, ‘na suil-fhianuis air. Tha an sgriobtur a teagasg dhuinn gu seadhail, beachdachadh air so, agus gu sonruichte, air arduachdranaibh agus chumhachdan ann an ionadan neamhaidh mar luchd-amnairec fhurachail air an obair ghlormhor so. Faodaidh sinn so a thug-sinn o chaochladh earranan do’n sgriobtur, a bharr air (Eph. iii. 10) far am bheil e air a radh gu’n robh gliocas eugsamhail Dhe gu bhi air a dheanadh aithnichte dhoibh leis an eaglais.
Sheinn reulltan na maidne le aoibhneas, agus rinn mic Dhe gairdeachas le cheile aig am a cheud chruthachaidh (Iob xxxviii. 7). Ach an so bha cruthachadh nuadh ‘na aobhar orain; sealladh a bha gu mor ni b’iongantaiiche na’n seann chruthachadh. Anns a cheud chruthachadh thaisbein Mac Dhe e fein ann an cruth Dhe; ach a nis bha e gu bhi ag obair ann an cruth ialsal seirbheisich; ach cha be sud a chuid a b’isle dheth: Bha e nis gu fulang ann an cruth fear-drochbheart; am breitheamh ann an cruth ciontaich; an lagh-thabbhartair ann an cruth reubalaich.
Cha robh a chruitheachd ach ‘na h-ionad-taisbeanaidh suarach airson gniomh cho mor. Cha robh na creutairean a b’aird-inbhiche innte ach ‘n am breitheamhna neo-fhiughail air a leithid sud do ghniomh do-thuigsinn! B’i ard-ghloir na h-oibre gu’n robh i taitneach do’n Ti neochriochnach sin a runaich i; gu’n tug i lan riarachadh dhasan a dh’orduich gu’m biodh i air a coimh-lionadh.
Ach d’ar taobh-ne, do bhrigh meud na buaidh a tha aig eiseimpleir air ar nadur, faodaidd e bhi feumail dhuinn beachd-achadh air a mhor-shluagh urramach a bha’n an luchd-amhaire air a ghniomh so, leis an robh iad air an lionadh le iongantas; agus an t-ard-urram leis an robh sloigh na neamhan a beachdachadh air gniomh air an d’rinn an saoghal a leithid do dhimeas. Bu shealladh mor e,—cuideachd ghlormhoh! mar ghainneamh na fairge ann an aireamh. Anns an sgiobtur, goirear Diathan ri ainglibh an coimeas ri daoine. Cha’n eil breithneachadh againne air an gloir, a leag faidhean ris an lar ann an riochd mharbh, le eagal, gloir leis an robh Abstol air a bhuaireadh gu iodhol aoraidh. Ach gidheadh, An uair tha an ceud ghin air a thoirt a steach do’n t-saoghal (Eabh. i. 6; Salm xcvii. 7), tha e air aithneadh dhoibh so, eadhoin do na Diathan so uile, aoradh a dheanadh dha. Is e an earran do’n sgiobtur anns am bheil ainglibh air an gairm ‘n an Diathan, an dearbh earran sin anns am bheil e air aithneadh dhoibh aoradh a dheanadh do Chriosd. Agus a reir an Abstoil cheudna (Eabh. i. 6), b’e an t-am sonruichte ‘s an robh e gus a ghloir so fhaotainn o fheachd neamh, an dearbh am anns an robh a ghloir gu bhi air a folach o luchd aiteachaidh na tamhainn. Tha e soilleir gu’n robh iad ‘n an luchd amhaire air gach ni rinn e anns an staid sin; agus gun teagamh, bha iad nan luchd amhaire dhurachdach. Mar gu’m b’ann, le “muinealan sinte mach” a miann-bheachdachadh air na nithibh ud (1 Pead. i. 12). Cha b’urrainn iad a bhi’n an luchd amhaire neo-shuimeil: oir ann an caochladh sheadhan, bha comb-roinn aca anns na nithibh so. Cha robh iadsan mar bha sinne, ann am feum air tearnadh; ach bha ar tearnadh-ne ‘na aobhar aiteis dhoibhsan. Bha gradh aca do Chriosd agus d’a phobull;—uime sin, thug an gradh sin comb-roinn dhoibh ann an gloir Chriosd, agus ann an tearnadh a phobuill. Is e na’s aithne dhuinne mu’n obair agus mu’n dreuchd, mar thuirt Luther “Gu’m bheil iad a seinn air neamh, agus a frithealadh air an talamh.” Fhuair iad ‘n ar saorsa-ne mathair-aobhair do’n da chuid: Sheinn iad le aoibhneas aig toiseach oibreachadh a mach ar slainte aig breth Chriosd (Luc. ii. 13). Roimh-laimh, chaidh iad le aoibhneas a dh’ionnsuidh nam faidhean. agus a dh-ionnsuidh na h-oigh Muire, le teachdaireachd mu’n t-slainte so. Bheathaich iad Criosd anns an fhasach. Fhritheil iad dha’n a chruaidh-ghleachd, agus aig ‘aiseirigh, agus chum iad cuideachd ris ‘n a dhol suas gu gloir. Bheachdaich iad le dianaire ann am tim air na nithibh so a bhios air chuimhne fad na siorruidheadh; agus air a ghniomh ud a rinneadh air an talamh, a bha gu bhi’n a cheann-fath air Aleluia shiorruidh anns na neamhan.
Air an aobhar sin, cha choir gu’n lughdaicheadh an dímeas a rinn daoiné mora na talmhainn air an obair so, an t-ard-urram is cubhaidh dhuinne bhi againn oirre. Cha robh iadsan ach dall, aineolach, graisgeil, an coimeas ris na cumhachdaibh agus na h-ard-uachdaranachdaibh a dh’aínmich sinn, agus a dh’amhaire iorre le mor urram agus le iongantas. Cha mhi-chliu air gniomh
oirdhearc sam bith, e bhi suarach ann am beachd dhaoine aineol-ach aig nach eil tuigse d’a thaobh. Bha e air a thuigsinn le ard-uachdaranachda nan neamhan, agus chuir iad ardurram air.
Ni mo bha ard-uachdaranachda agus cumhachdan an dorch-aideas tur-aíneolach uime. Cha bu choir gu’m biodh an eisimpleir-san ‘na riaghailt dhuinne. An sealladh ud a bha dhoibhsan ‘n a dholas, bu choir gu’m biodh e dhuinne ‘na ard-aobhneas. B’e run am feall-chomhairlean-sa, na’m b’urrainn iad, an talamh a dheanadh na mhor-roinn do ifrinn. Chuala iad mu’r’i chomhairle ghlorrhmhor a bha air a suidheachadh ‘n an aghaidh, agus bha gach teachdaireachd mu ‘timchioll ‘n a chulaidh eagail dhoibh; airso amharc oirre, chunnaic iad am feall-chomhairlean fein, ceum air cheum, air an tilgeadh bun os ceann;—agus tionnsgnaidhean trocair neo-chriochnach a buadhachadh.
Mar sin, bha uile-luchd aiteachaidh na cruitheachd a beachd-achadh gu durachdach air an obair ghlorrhmhor so. Bha neamh, le aoibhneas, agus ifrinn le uamhas, ag amharc air ceann-criche tionnsgnaidh a bha air a dheilbh o shiorruidheachd;—ris an robh suil o thuiteam an duine; agus a bhios air a chliuthachadh troi’ linntibh na siorruidheachd.
Tha againn mar so f’ar comhair,—caochladh nithibh a tha taisbeanadh gloir na h-obair air am bheil sinn a beachdachadh; Anns a cheud aite, An tionnsgnadhe fein, ‘n a fheumalachd uile-choitchionn agus chudthromach; Anns an dara aite, An t-ullachadh, ‘n a sholuimteachd neo-chriochnach; Anns an treas aite, A chuideachd ard-urramach do luchd amhairc a bha beachdachadh air gu durachdach.
A thaobh a ghniomh, no an tionnsgnaidh ud—Anns a cheath-ramh aite,—Tha e soilleir gu’r ni e tha os ceann teangaibh dhaoine. Cha’n eil teangaibh dhaoine fognhainteach airson ni a tha os cionn smuaintibh ainglibh. Cha’n eil iadsan ach a miann-achadh a bhi beachdachadh air; cha d’rainig iad fhathast air lan shealladh fhaotainn air. Is e sin anns am bi iad air an cleachadh fad na siorruidheachd. Faodaidh daoine bhi labhairt agus a sgiobhadh uime, ach cha’n ann gu a lan-chur an ceill, ach gu bhi gu h-araidh ag innseadh nach gabh e cur an ceill. Faodaidh iad sgiobhadh uime; ach na’n cuirte an ceill an t-iomlan d’a ghloir, cha chumadh an saoghal na bhiodh do leabhraichean air an sgiobhadh uime (Eoin xxi. 25). Faodaidh sinn labhairt uime; ach is e na tha’n ar comas a radh d’a thaobh, gu’m bheil e dol thar labhairt; agus gu’r h-e na’s urrainn sinn a dh’eolas fhaotainn uime, gu’m bheil e os cionn gach uile eolais. Is e an neach ud a rinn an obair so, d’an comasach darireadh a cur an ceill. Is e an Ti a dheilbh i, d’an comasach sar-luaidh a dheanadh oirre. Is e esan amhainn d’an aithne an obair. Cha’n aithne do neach sam bith an t-Athair ach do’n Mhac, agus dhasan da’n aill leis a Mhac fhoillseachadh. Is ann uaithesan amhain bu choir dhuinn an t-eolas so iarraidh (Eph. i. 17). Na gheibhear dheth anns a bheatha so, cha bhi e ach an cuid (1 Cor. xiii. 9), ach tha e g’ar
treorachadh chum an aite sin anns am faighear e ‘na iomlanachd. An so tha sin a smuainteachadh agus a labhairt mar leanabaibh; gidheadh cha’n fhaod sinn dearmad a dheanadh air smuainteachadh no air labhairt uime;—As eugais a bhi beachdachadh air, tha ar smuaintean air bheag sta, mur faighear sinn ga mholadh, tha ar cainnt gun fheum. Mur bhi a daimh ris a chuspair so, cha’n eil anns a chuid eile a dh’eachdraidh an t-soaghail, ach eachdraidh air faoinéis agus air miriaghailt—bruadaran, ceo, agus breisleach-eanchainn dhaoine. Cha’n aithne dhuinne ach ro bheag do’n obair mhor so; ach tha eadhoin am beagan sin neo-choimeasach, a dol thar gach uile eolais; tha gach ni talmhaidh eile ‘n an call agus ‘n an aolach an coimeas rithe (Phil. iii. 8-11). Is e na’s comasach dhuiinn a dheanadh, maille ris na h-ainglibh, a bhi miannachadh beachdachadh air na nithibh so; agus bu choir dhuiinn na h-iarrtas an s a chur suas ris an Ti sin a tha comasach air an riarachadh—”Gu’n dealraicheadh e’n ar cridheachan, a thoirt, dhuiinn solus eolais gloir Dhe ann an gnuis Iosa Criosd (2 Cor. iv. 6).
Is i gloir Dhe fior chuspair an eolais so;—agus is e solus a dealradh o Dhia, am meadhoin tre am faighear e;—agus is iad ar cridheachan an t-aite anns am bheil e dealrachadh. Tha sinn, uime sin, gu bhi ag iarraidh soluis o’n Ti sin is e fein an solus. Ach cha’n fhaod ar ‘n urnuighean a bhi dh’eaibhuidh meadhoin-aibh eile; gu sonruichte, an chnasach sin tha Pol a moladh do Thimoteus (1 Tim. iv. 15). Bu choir dhuiinn smuainteachadh air na nithibh so, agus sinn fein a thoirt suas gu tur dhoibh. Agus bu choir d’ar smuainteachadh a bhi cho beothail, agus cho deon-ach air sealladh fhaotainn do’n chuspair so tha f’ar comhair, agus is comasach dhoibh a bhith.
Ach cha’n ann le neart mac-meamna a gheibh an t-anam buan-achd anns a chleachdadh so, ach le suilean na tuige bhi air an soillseachadh (Eph. i. 18).
Tha luch deanaidh, agus luchd aoraidh iomhaighean a gabhail os laimh ar cuideachadh anns an ni so, le dealbhan a chur fa chomhair ar suilean corporra. Ach cha’n i suil a chuirp, no neart ar mac-meamna, ach suil a chreidimh, d’an comasach beachdan fior agus breithneachadh ceart a thoirt air a chuspair so (2 Cor. v. 16).
Faodaídh daoine dealbhan a tharriuing air fulangais Chriosd o’n leth a muigh, ach cha’n urrainn iad dealbh-tharriuing a dheanadh do’n airidheachd o’n leth a muigh o’m bheil buaidh f’ulangasaibh a sruthadh;—a ghloir a tha ann fein, agus a mhaitheas dhuinne. Faodaídh daoine dealbh a dheanadh de neach air a cheusadh; ach ciamar is urrainn an dealbh sin eadardhealachadh a chur eadar an Slanuighear agus na gadaicheadh a bha air gach taobh dheth? Faodar a lamhan agus a chosan a tharriuing, mar bha iad air an sparradh ris a chrann-cheusaídh; ach co is urrainn na lamhan ud a tharriuing mar bu ghnath leo bhi sinte mach gu furtachd a dheanadh air luchdamghair, agus gu bhi leigheas nan euslan;
agus na cosan ud a bha sior dhol mu’n cuairt a dheanadh maith? no mar tha e nis a leigheas tuilleadh eucailean, agus ri barrachd maith na bha e riadh roimhe? Faodar dealbh a tharruing air coslas ‘fhulangasaibh o’n leth a muigh; ach co thairneas dealbh na seirbhe o’n leth a stigh, no na h-aobharan neo-fhaicsinneach o’n d’eirich iad? Faodar dealbh a chroinn-cheusaidh a tharruing, ach co thairn’ eas dealbh mallachd an lagha, a rinn an crann ud ‘n a chrann mallaichte. Faodaidh deabh Chriosd a tharruing, a giulan a chroinn-cheusaidh suas gu Calbhari, ach co is urrainn a tharruing a giulan pheacanna mhoran? Faodaidh sinn luaidh a dheanadh air na tairnean leis an robh a chorpa naomh air a reubadh; ach co is urrainn luaidh a dheanadh air ceartas siorruidh a reubadh ‘fheola agus a spioraid le cheile? Faodaidh sinn luaidh air sleagh an t-saighdeir, ach co ni luaidh air saighdean an Uile-chumbachdaich;—an cupan do fhion geur a chuireadh ri bhilean, ach co ni luaidh air cupan na feirge dhòl e gu ‘ghrunnd? Faodaidh sinn luaidh air fanoid nan Iudhach, ach co ni luaidh air folach gnùise an Uile-chumbachdaich a treigsinn a Mhic fein, chum ‘s nach treigeadh esan gu siorruidh, sinne bha’n ar naimhdean dha.
Tha na doilghiosan a dh’fhuing e, agus na beannachdan a cheannaich e leo, co-ionnan do-luaidh le cheile. Ged dh’fhaodamaid luaidh air a lamhan agus air a chosan mar bha iad air am bruthadh agus air an reubadh, co is urrainn a chur an ceill mar ghlac e, mar gu’m b’eadh,—’n a aon laimh—mor-aireamh a dh’anaibh a bha an impis dol fodha ann an sgrios, agus ‘n a laimh eile-oighreachd shiorruidh ri bhuileachadh orra? No cionnus a bhruthadh ceann na seann nathrach leis na cosan ud, agus a shaltair iad air a bhas, air ifrinn, agus air a pheacadh is ughdair dhoibh le cheile? Faodaidh sinn luaidh air an fhuil a sruthadh o ‘chorp, ach co ni luaidh air na h-uigeachan beo tha tighinn a mach o’n tobar cheudna, cuantaibh do bheannachdan spioradail agus siorruidh. Faodar dealbh a tharruing a thaisbeanas an fhuil ud a comhdach a chuirp fein, ach co is urrainn a cur ann dealbh, mar tha anamaibh muinntir eile air an crathglanadh leatha—seadh, “a crathadh moran chinneach.” Faodaidh sinn an crun sgithich a tharruing, ach co is urrainn an crun gloire cheannaich e a thaisbeanadh ann an dealbh?
Bu shona dhuinne, na’m biodh aig ar creideamh sealladh cho beothail do’n chuspair so, ‘s a th’aig ar mac-meanna gu tric do chuspairean eile nach fu ainmeachadh an coimeas ris. An sin chitheamaid ann an gnuis eug-neulach ar Slanuighear, buaidh-thalaidh is cumbachdaiche na th’anns na cuspairean is oirdheirch th’anns an t-saoghal. A dh’aindeoin tuar neulach a bhais, chitheamaid a leithid do ghloir bharr-mhaiseach anns a chuspair so, ‘s a dheanadh uile-ghloir an t-saoghal neobhlasda dhuin. An sud, chitheamaid gun teagamh gruaim eagalach ceartais; cha’n ann ruinne, ach r’ar naimhdean, ar mortairean, eadhoin, ar peacaidhean. Tha an crann-ceusaidh a taisbeanadh truacantas Chriosd r’a mhortaieran fein, ach cha’n eil truacantas sam bith air a nochdadh
do ar mortairean-ne. Air an aobhar sin, faodaiddh sinn moralachd ceartais shiorruiddh fhaicinn air a chomh-mheasgachadh le caomhachd truacantais neochriochnach.
Truacantas neochriochnach! gu deimhin is cuspair sin is fiach amharc air, gu h-araiddh le creutairean a tha ann an cunnart agus ann an eigin.
Anns a chrann-cheusaiddh. tha am bas da-rireadh air a thaisbeanadh gu stàtail mar fhear-casgraiddh;—ach air a thaisbeanadh mar an ceudna le ‘ghath air a thoirt uaithe d’ar taobh-ne. Anns a chrann ud, faodar a chluinntin, an ceol is binne ‘s an t-saoghal le peacach air a dhusgadh;—an fhuil a tha labhart sithe, a tha labhart nithe is fearr na fuil Abeil;—an guth is binne agus is airde ‘s an t-saoghal,—ni’s airde na tairneanach Shinai. Tha guth a chroinn-cheusaiddh a ruigheachd neamh agus na talmhainn;—a tagradh ri Dia as leth dhaoine, agus a cur impidh air daoine bhi reidh ri Dia;—a labhart nan nithe is solasaiche agus is freagar-aiche a th’anns an t-saoghal, do chreutairean ann an cunnart agus ann air eigin,—a labhart saorsa agus fuasglaidh.
Do gach caochladh seallaidh a ghabhas sinn air an obair ghlormhhor so, is e an sealladh is freagar-aiche, sealtuinn oirre mar am fuasgladh is mo a bha no bhitheas. Cha’n eil fuasglaidhean comharrachte eile a rinneadh air pobull Dhe, ach ‘n am faileasan agus ‘n an samhlaidhean oirre. Bha Maois, Iosua, Daibhidh agus Serubbabel ‘n an samhlaidhean air an Iosua mhor so. A reir ainme, mar sin tha e;—Iosa—Fearsaoraiddh.
Anns a cheud aite—Tha aireamh na muinntir shaorta a taisbeanadh gu’m bheil gloir na saorsa neo-choimeasach; cha robh ach aon chinneach air an saoradh le Maois, ged bha an saorsa da-rireadh ‘n a saorsa ghlormhhor, a thug fuasgladh anns a cheud dol a mach do Shea-ceud mile, agus aig a cheann mu dheireadh do aireamh ‘bu mho gu ro mhor. Ach tha an t-saorsa so moran ni’s farsuinge. Tha an t-Abstol Eoin a luaidh air a muinntir shaorta mar shluagh mor nach comasach do neach sam bith aireamh, do na h-uile chinnich agus threubhan, agus shluaghaibh agus theangaibh (Tais. vii. 9).
Anns an dara aite—Tha gloir neo-choimeasach na saorsa so air a taisbeanadh, cha’n ann amhain ann an aireamh na muinntir shaorta, ach mar an ceudna, ann an nadur na saorsa. Cha b’e cuirp dhaoine a mhain a bha air an saoradh leis, ach anamaibh neo-bhasmhor;—ni’s luachmhoire na an saoghal (Mat. xvi. 26). Cha’n ann o dhaorsa mar dhaorsa na h-Eiphit, ach o dhaorsa cho fada os a cionn, ‘s a tha truaighe shiorruiddh os cionn saruchadh tiomail corporra; air chor ‘s nach eil coimeas do thruaighe na staid o ‘m bheil iad air an saoradh, ach sonas na staid a dh’ionnsuidh am bheil iad air an toirt air an ais.
Anns an treasamh aite—Cha chubhaidh dhuinn an stri a rinneadh an aghaidh na saorsa so a dhichuimhneachadh, oir is e a bh’ann, a chomhstri bu mho a ghabhadh deanadh an aghaidh deagh obair sam bith. Tha an t-Abstol (Eph. vi. 12) a teagasg
dhuinn,—“gleachd fola agus feola” a mheas ni’s suaraiche na “gleachd arduachdranna, agus chumbhachdan, no aingidheachd spioradail ann an ionadaibh arda.” Tha an Diabhul air a shloin-neadh mar “dhia an t-saoghail so (2 Cor. iv. 4), agus e fein agus a chuid ainglibh, mar “riaghlaireibh dorchadais an t-saoghail so.” A mach o chearna bheag do Iudea, fhuair iad fad ioma linn, tighearnas thairis air an t-saoghail le lan-deoin a luchd-aiteachaidh. Fhuair iad a mach gu’n robh daoine, cha’n e amhain so-lubadh, ach mar an ceudna, riarichte le’n slabhruidhean agus toilichte leis an daorsa anns an robh iad. Ach chuala iad mu’n ionnsuidh mhisneachail leis an do runaich Priomh-chumbhachd agus Trocair tighinn a mach an aghaidh an tighearnais. Chuala iad gu’n do runaicheadh gu’m biodh an cinn air am bruthadh, an uachdranachd air a tilgeadh bun os ceann, agus gu’n eireadh an trailean ann an ceannaic ’n an aghaidh. Le cleachdadh fada dh’fhas iad teoma ann an innleachdan sgriosach; agus le soirbheachadh fada dh’fhas iad muinghinneach. Dh’eignich am mirun iad gu buanachadh anns an stri, ciod air bith cunnart a dh’fhaodadh tighinn ’n a lorg. Mar bha an t-saorsa ud a chaidh a dheilbh, gun teagamh sam bith, aithnichte dhoibh, agus mar a lion comharraid—hean a teachd iad le eagal, rinn iad gach ullachadh a bha’n an comas airson cur ’n a h-aghaidh; chruinnich iad am feachd uile; chleachd iad an uile sheoltachd, agus air do na h-uile ni bhi anns a mheidh, thug iad an oidhearp dheireannach ann an cruaidh-chomhrag leis am biodh a chuis air a cur an dara taobh. Dh’armaich iad gach inneal freagarach, chuir iad gach innleachd chogaidh airson sgrios spioradail ann an cleachdadh;—buairidhean, geur-leanmhuinn, ainneart, culchaineadh, ceilg, Criosdan breige, agus an leithide sin.
Thaisbeanadh an neach ud a bha’n a namhaid dhoibh, ann an cruth nach robh a reir coslais ’n a chulaidh eagail; cha b’ann amhain mar dhuine, ach mar neach air a “dhimeas leis an t’sluagh,”—air a mheas, cha b’ann mar dhuine, ach mar chnuinn (Salm xii. 6). Ach rinn sud a chuis ni bu ghlormhoire.
Bu shealladh e bha airidh air ard-ioghnadh urramach na cruitheachd, a bhi faicinn a Ghalileich thaireil ud a tionndadh uile innleachdan cogaidh na h-ifrionn air an ais ’n a h-aghaidh fein; a bhi faicinn neach ann an coslas Mhic an duine, a spionadh iuchraichean ifrinn a laimh an diabhuil; a bhi ga fhaicinn ag amladh riaghlairean dorchadais ’n an liontan fein, agus a toirt orra bhi tur-mhilleadh an ruintean le an cuilbheartan fein. Dh’aom iad aon d’a dheiscioibuil gu Esan a bhrath, agus aon eile gu ’aicheadh; thug iad air na h-Iudhaich a chasaid, agus air na Romhanaich a cheasadh. Ach bha an Comhairliche Iongantach tuilleadh agus ’n a fhear-dulain do’n t-seann nathair. Bha an Leomhan do threubh Iudah mugha ’s cruaidh airson an leombain bheucaich a tha sireadh co dh’fhaodas e mhilleadh. Rinneadh innleachdan cumhachdan an dorchadais aig a cheann mu dheireadh, ’n a meadhonaibh air iad fein a chreachadh; agus gu bhi
deanadh buaidh—chaithream thairis orra fein (Col. ii. 15). Thugadh ard-aingidheachd nan diabhul agus an cuid innealan gu bhi frithealadh do ruintean trocair neochriochnach Dhe; agus bha peacadh graineil chlann nan daoine air a riaghladh air mhodh a bha ro-iomlan naomh, gu bhi “criochnachadh euicirt, agus gu bhi toirt a stigh fireantachd shiorruidh” (Dan. ix. 24).
Mar so, bha gloir na saorsa air a h-ardachadh leis gach comhstri a rinneadh ‘n a h-aghaidh; agus gu h-araidh, leis gach comhstri a rinneadh leo-san airson an robh i air a runachadh a chum an leas;—eadhoin, peacaich iad fein. Is e bu chrioich dha so, a bhi ag ardachadh gloirfad-fhulangais agus trocair dhiomhair Iehobnah.
Ghabhadh e uine mhor a bhi beantainn ris gach comhrag a bh’aig an Fhear-shaoraidd ri choinneachadh, arao’n ri naimhdean nam peacach agus ris na peacaich iad fein. Ach fadheoidh, chuir e an stoirm fuidhe, fhuair e an uachdar air gach càs, thug e bruid am braighdeanas, choisinn e buaidh iomlan, cheannaich e oighreachd shiorruidh, shuidhich a rioghachd buan-mhaireannach, rinn e buaidh-chaithread air a chrann-cheusaidd, agus thug e suas an deo, le glaodh na buaidhe air a bhilean;—“Tha e criochnaichte.”
Tha an saoghal air a thaisbeanadh dhuinn mar gu’m biodh e’n a thosd am fianuis an Tighearna ‘n uair a dh’eirich e suas a dh’oibreachadh na saorsa mhor so; agus mar a nochd sinn cheana, cha robh earran sam bith do’n t-saoghal neo-umhaileach d’a taobh. Bha dochas ard ris an obair so, ach thug a coimhliionadh barr air gach dochas a bha rithe. Bha gach pairt dhi iomlan, gach cuis a bhuineadh dhi ro mhaiseach, gun easbhuidheachd agus gun anabharr; gun ni ri fhaicinn innte nach robh freagarach do ard-inbhe a phearsa, no do ghliocas siorruidh na h-innleachd. Bha gach ni freagarach do’n innleachd ghlormhor, agus gach meadhoin comh-fhreagarach do’n chrich. Bha bunait na rioghachd shiorruidh air a leagail, mu’n d’thug na daoine bha cur ‘na h-aghaidh an aire dhi; agus air a leagail air a leithid do dhoigh agus nach b’urrainn geatachan ifrinn buaidh a thoirt oirre; air do gach ni bhi air a cheartachadh gu bhi criochnachadh na saorsa; agus gu bhi ga deanadh diongmhalta an aghaidh gach oidhearp a dh’fhaodta chleachdadh gu bhi ‘ga tilgeadh bun os ceann. Anns a chruth dhiblidh ud, dh’oibrich am Fear-saoraidd a mach an innleachd ud air a leithid do dhoigh agus nach b’urrainn do neach sam bith cur an aghaidh na h-obair gun a bhi ‘ga h-adhartachadh; ann an rathad a thug lan riarachadh do’n ghliocas neochriochnach a dheilbh i; agus a lion gach creutair a chunnaic i le mor-ioghnadh.
Bha an t-Athair lan thoilichte; lionadh na neamhan agus an talamh le gairdeachas agus le ioghnadh; thuit cumhachdan na h-ifrionn mar dhealanach gu lar. Air neamh, thoisich ardluathghair, agus orain ura mholaiddh nach do sguir fhathast, agus nach sguir gu brath. Bidh iad a sior dhol air aghaidh mar bhios ceannair-ceich air an saoradh as ur o’n talamh o am gu h-am, air an
tiordadh o gheatachan ifrinn, gu bhi dol a stigh air geatachaibh neamh, le oran molaidh nuadh ‘n am beul, a mheudaicheas am fonn-ciuil ud a bhios a sior-mheudachadh, agus do nach sgithich iad gu siorruidh. Oir is e is nadur d’am fois, agus do shaothair an graidh, nach sguir iad a la no dh’oiche, a thoirt gloir agus molaidh dhasan a th’aig a shuidhe air an righ-chathair, agus do’n Uan a th’aig a dheas laimh; a shaor iad o gach cinneach agus teangaibh; a dh’ionnlaid iad ‘n a fhuil fein, agus a rinn sagartan agus righrean dhiu do Dhia.
Ach gidheadh, faodar an obair so a choireachadh airson cho beag onoir no urram ‘s a thugadh dhi air an talamh, far an robh i air a criochnachadh. Ach ma bheachdaicheas sinn gu cubhaidh oirre, is ann tha so ‘na chliu dhi an aite bhi’n a mhichliu: Thruail am peacadh cail agus faireachduinn dhaoine cho mor agus gu’r h-ann a bhiódh e’n a mhichliu do’n obair so gu’m biodh i taitneach dhoibh. An so tha maise na h-oibre air a taisbeanadh, gu’n robh i ard os cionn na staid through aingidh, sin, a b’e a run a bhi leigheas; agus gu’n d’oibrich i da-ríreadh an t-atharrachadh sin air sloigh do-aireamh do gach uile chinnich.
Oir ged rinneadh tair air crann-ceusaidh Chriosd air an talamh, chuireadh onoir gun choimeas air mar an ceudna: Dh’oibriceadh d’a thrid, na caochlaidhean is mo a thachair riamh anns an t-saoghal o’n cheud chruthachadh, no thachras gus an tig Siloh an dara uair;—caochlaidhean is maireannaiche na rinneadh riamh le gaisgeich no le prionnsachan anns an t-sacghal. Choisinn agus thug e buaidh air mor-aireamh do anamaibh, agus shuidhich e ard-uachdranachd thairis air smuaintibh, air toil agus air aignidhean dhaoine. Cumbachd a tha gun lethbhreachd am measg uile chumbachdan an t-saoghal. Thionndaidh e luchd geurleanmhuinn gu bhi’n an Abstoil; agus bha aireamh mhor do Phaganaich, air dhoibh eolas fhaotainn air crann-ceusaidh Chriosd, a dh’fhuing bas agus doruinn gu bhi cur onoir air. Dhealraich an solus o’n Ear gus an Iar; bha gach bacadh, cha’n e ambain gun sta, ach a frithealadh d’a adhartachd. Tha na caochlaidhean a rinneadh leis air an cur an ceill air uairibh leis na faidhean anns na briathraibh is oirdheirce. Tha Isaiah a labhairt uime mar so (xxxv. 7)—“Fasaidh am fearann tioram ‘n a linne, agus am fearann tartmhor ‘n a thobraichean uisge; an aite comhnuidh nan dragon agus ‘n an leabaiddh, bithidh feur, leis a chuilc agus an iuachair; thig am fasach fo bhlath mar an ros.” Dh’oibrich e an t-atharrachadh so’n ar measg-ne ann an eileinean iomallach nan Cinneach. Bu choir dhuinn ar sochairean a choimeas ri suid-heachadh ar’n athraichean mu’n d’fhuair iad eolas air a chuspair bheannaichte so;—chi sinn gu’r h-ann o ghloir a chroinn-cheusaidh a dh’eirich e, gu’m bheil sinne cruinn an diugh anns an aite so, ag aoradh do’n Dia bheo le dochas ri bhi’ga mhealtuinn gu siorruidh, an aite bhi ag aoradh do’n ghrein, do’n ghlealaich agus de na reultan, no ag aoradh do iodholan.
Cha’n eil teagamh nach i a bhuaiddh a th’aig crann-ceusaidh
Chriosd air anamaibh dhaoine’s an taobh a stigh, a tha gu son-ruichte, agus anns an t-seadh is airde, a taisbeanadh a ghloir. Mar thug mi cheana fainear, is anns an anam a tha an cruthachadh nuadh air a dheanadh. Tha Crisd air a dheilbh annta;—mathair-aobhair agus dochas na gloire. Is obair ghlor mor an obair so; iomhaigh Dhe air anam duine. Ach do bhrigh gu’m bheil toraidhean crann-ceusaidh Chriosd anns an anam, neo-fhaic sinneach, agus am masladh a tha’n a lorg, mar is trice, gle fhollaiseach;—agus do brigh gu’m bheil a leithid do bhuaidh aig eisimpleir air ar nadur;—tha e fumail gu’m faigheamaid sealladh air an onoir a chuireadh air a chuspair so, a dh’armaicheadh sinn an aghaidh droch eisimpleir nan ascreidmeach mhi-cheillidh.
Tha crann-ceusaidh Chriosd cho-choimeasach ann an soillse, is gu’m bheil e air a thaisbeanadh cuartaichte le gloir am fianuis uile chinnich na talmhainn, agus am fianuis iomlanachd na cruitheachd, seadh, am fianuis uile ghinealachaibh nan aimsir, agus uile linntean na siorruidheachd. Cha do lion na h-euchdan bu mho a rinneadh ri amh air an talamh, le an soillse agus le am buaidh, ach plathadh do thiom, agus earran bheag do’n chruinne. Tha dearsadh soillse a chuspair mhoir so a lionadh uil’fharsuingeachd na cruitheachd agus na siorruidheachd. Ma ghabhas sinn beachd ceart air a ghloir, chi sinn gu’r cuspair e tha glacadh aire, a sgaioleadh a mach cumhachd, agus a tha’n a bhall-amhairc do na h-aimsirean a chaidh seachad, do’n aimsir tha lathair, agus a tha ri teachd;—do neamh, do’n talamh, agus do ifrinn;—do ainglibh, do naoimh, agus do dheamhnaibh: Chi sinn gu’r cuspair e tha na dhoimhneachd iongantais do chreutairean cruthaichte, d’am bheil iad ag altrum ard-urram; agus cuspair anns am bheil riarachadh iomlan aig a Chruithfhear neo-chrioch-nach. Chi sinn a chuid is fearr do’n chinne-daona, Eaglais Dhe, le ‘suil ris re cheithir mile bliadhna mu’n do thaisbeanadh e; ginealaichean ùra an deigh a cheile ag eiridh suas gu bhi ga mholadh agus a cur onoir, gus nach bi aimsir ann ni’s mo; sloigh do-aireamh do ainglibh agus do naoimh a sealituinn air ais air le naomh-ghairdeachas troi linntean cian na siorruidheachd. Sear-gaidh gloir gach ni eile ri uine; Ma thig atharrachadh air gloir a chuspair so, is ann le i bhi a sior-mheudachadh. Thig caitheamh as ri uine air gathan soluis na greine, agus fasaidh i doilleir mar gu’m b’ann le aois; tha aig a chuspair so stor saoibhir do ghathan soluis nach urrainn au t-siorruidheachd a lughdachadh. Mar bhios naoimh agus ainglibh a fas ann an eolas, bidh dealradh a chuspair so a sior-fhas ann an soillse. Oir is e an t-ascreideamh amhain a tha cur sgaile air a ghathan soluis; ach is anns a bheatha so amhain tha aite aig an ascreideamh. Cha’n eil ascreideamh air neamh no ann an ifrinn. Bidh roinn mhor do shonus neamh ag eiridh o bhi cuimhneachadh air a chuspair leis an robh e air a chosnad; agus do thruaighe ifrinn o bhi cuimhneachadh air a chuspair cheudna leis an robh saorsa o’n truaighe sin air a taigseadh. Bidh solus a ghraiddh air
neamh air a mheudachadh leis, agus bheir e air lasraichean ifrinn losgadh le barrachd gairge. Cuiridh a ghathan soillse ardsgeimh air rioghachd an t-soluis, ach geur-lotaidd iad rioghachd an dorchadais. Bidh e’n a chuspair graidh do na naoimh anns an t-solus, ach ‘na chuspair grain do shuilean prionnsa an dorchadais agus d’a iochdarain.
Bidh buaidh chumhachdach aig a ghloir air gach aite anns an dealraich i. Bidh iadsan uile a gheibh sealladh dhi air an cruth atharrachadh a dh’ionnsuidh na h-iomhaigh cheudna (2 Cor. iii. 18.) Faodaidh an t-Etiopach a bhi fada gu leor a sealtuinn air a ghrein ach cha dean sin muthadh air a chraicionn; ach ni an cuspair so atharrachadh air. Leaghaidh e cridheachan fuar agus reota; bristidh e cridheachan cloiche; druighidh e air an adamaint; tollaidh e troi dhorchadas tiugh. Nach cothromach a ghoirear dheth, “an solus iongantach” (1 Pead ii. 9). Bheir e suilean do na doill gu sealtuinn air fein, cha’n ann amhain do na doill, ach do na mairbh mar an ceudna!—(Eph. v. 14). Is e solus na beatha e; solus cumhachdach. Tha ‘neart os cionn neart an tairneanaich; agus tha e ni’s tlaithe na’n druchd air an fheur mhaoth.
Ach cha chomasach uile-fheartan a lan-chur an ceill, as eugais gu’m b’urrainn sinn lan-chunntas a thoirt air gach olc spioradail agus siorruidh a th’air am bacadh leis;—gach uile shaoibhreas grais agus gloire a cheannaich e, agus an taisbeanadh a thug e air uile bhuadhan na Diadhachd. Buinidh an cliu siorruidh so dha, —mar tha e lan gloire ann fein, gu’n co-phairtich e gloir ris na h-uile a sheallas gu ceart air. Bheir e dhoibh trusgan glormhor fireantachd; Is e an Dia is gloir dhoibh. Gairmear leis iad gu gloir agus deagh bheus. Bheir e dhoibh Spiorad Dhe agus na gloire. Bheir e dhoibh anns a bheatha so, aoibhneas do-labhairt agus lan do ghloir, agus trom chudthrom siorruidh gloire anns a bheatha tha ri teachd.
Co-pairtichidh e gloir ris gach uile chuspair eile, a reir na daimh a dh’fhaodas a bhi aca ris. Tha e cur ard-mhaise air a chruith-eachd. Tha e cur soillse dhealrach air obair naduir agus air frithealaidhean an fhreadail. Is i a ghloir is airde bhuneas do’n t-saoghal ional so, gu’n robh an Ti a chruthaich e a chomhnuidh ann car seal. Mheasadh fear tighe bochd, mar onoir bhuan d’a bhothan, gu’n do ghabh prionnsa no impire fasgadh uair eigin fo a chleith. Nach mo gu mor a dh’fhaodas am bothan bochd so, an talamh, a mheas mar aobhar uail, gu’n robh Tighearna na gloire a chomhnuidh ann o ‘bhreth gu’ bhas;—seadh, gu’n d’rinn e gairdeachas anns a chuid a dh’aitichear dheth, mu’n robh toiseach aige, eadhoin o shiorruidheadh!—(Gnath viii. 31).
Is i gloir an t-saoghail so gu’n do ghabh an Ti a dheilbh e, comhnidh ann; gloir na h-aile, gu’n d’analach e innte; gloir na greine, gu’n do dhealraich i air; gloir na talmhainn, gu’n do ghiulain i e; na fairge, gu’n do choisich e oire; nan duilean, gu’n d’eirdnich iad e; nan uisgeachan, gu’n d’uraich iad e; agus
gloir dhaoine, gu’n robh e beo agus gu’n do bhasaich air ar sonne; gu’n do ghabh e ar fuil agus ar feoil air fein, agus gu’n do ghiulain e leis iad do na neamhan is airde, far am bheil ar nadur a dealradh mar mhaise agus mar iongantassiorruidh cruthachaidh Dhe.
Tha e mar an ceudna cur dealradh soillse air Freasdal Dhe. Is e am priomh ni e tha sgeadachadh eachdraidh nan aimsir le maise; agus a cur beothalachd ann an eachdraidh na cruitheachd. Is e gloir fhrithealaidhean mora eagsamhuil an Fhreasdail, gu’m bheil iad uile ag aomadh a dh’ionnsuidh a chuspair so mar an ceann-uidhe; gu’n d’ullaich iad an t-slighe airson a theachd; agus an deigh a theachd, gu’m bheil iad a frithealadh d’a uile chriochan; ged is ann, da-rireadh, ann an rathad a tha fathast dhuinne, diomhair agus do-rannsachaidh. Ach air so tha fios againn, gu’m bheil iad a coimhlionadh geallaidhean ar-neo bagraidhean a Chriosd ud a chaidh a cheusadh; agus a taisbeanadh sonus na muinntir a ghabhas ris, cho math ri truaighe na muinntir a chuireas cul ris.