Interesting Letter from Rev. John B. Radasi

THE following is the letter of special interest, received by Rev. Neil Cameron, to which reference is made in the Synod report:—

C/O NATIVE COMMISSIONER, BEMBESI,
MATABELELAND, SOUTH AFRICA, 7th June, 1907.

MY DEAR MR. CAMERON,—I am very glad to have another opportunity of writing to you again, hoping that this letter will find you all enjoying good health. There has been here a great deal of fever this year; many people have suffered from it. Even in our Mission there have been several cases of it, but I am thankful to say that, through the mercy of God, very few have proved fatal. We have had, this year, a very wet season, and people here say that there is generally more fever in a wet season than in a dry one.

I often think about you all, and of my godly friends in Scotland. I hope you are all praying for me, that the Lord may afford me His grace and presence, and enable me to perform the work, and endure the trials He may see fit to call me to. It is His Spirit and guidance that we need in everything we do, as without Him we can do nothing. The Matabeles, as a people, seem generally kind and well-disposed towards me. They are also attentive, and willing to be taught. Chief Ngege’s son, too, is still with me, and some of them have also purchased clothes in order to come to Church, but still the attendance is not so large as I would desire. Most of them give the excuse of not having clothes to come to Church, and say that they have not the money to buy clothes.

Chief Ngege’s son was asking me why they allowed trains to go on the Sabbath day, and I asked him if he thought that was wrong, and he said “Certainly—that the Sabbath day was the Lord’s day; it was a day for everything to rest; they are given six days to work by the Lord.” I was also speaking to a young Matabele the other day, and he said, “What you missionaries say is all right enough, but you do not practice what you preach.” He said he had seen several missionaries not regarding the Sabbath at all.

There are some Fingoes, belonging to the Presbyterian Church of Africa, who have joined our Church. They formerly belonged to the Cape Colony, but are now living in Rhodesia. They were brought here by Mr. Rhodes, and are scattered all over Rhodesia, but some of them returned to Cape Colony after Mr. Rhodes’ death. I explained to them our position as a Church, and that we sang solely the Psalms of David and nothing else. I explained to them our simple mode of worship, which we think is according to Scripture, and that we expected that all who wish to join our Church must submit to all the doctrine and standards of our Church and simple mode of worship, and use only the Psalms of

David and no hymns or organs, and that they were not to bring the customs of their Churches into ours; and if at any time, even after they had joined us, any of them should think they were not in full sympathy with our doctrine and mode of worship, it would be advisable for those to leave us. I told them that we believed in the whole Bible, from Genesis to Revelation, as the inspired Word of God, and accept the whole of the Confession of Faith as our doctrine and standard, and we believe that the Psalms of David only should be sung in the Church. They accepted everything I said.

These people who have joined us are living about six miles from our Mission here, at the Fingoe location at Lower Bembesi. There are also a few Matabeles at a place called Koco who have joined us, and so I shall now have two new preaching places, as I shall have to visit those places occasionally. Those Matabeles at Koco also belonged to the Presbyterian Church of Africa.

Some of the Fingoes who have joined us are preachers. I have known them for a long time and believe them to be good men, and think that they will be of great help to me. I shall now be able to go and preach to outside places. I could not have done so before, as I was all alone, and could not have anyone to take my place at home. These will now be able to assist me.

These people could not understand why we, being Free Presbyterians, were using a Methodist Hymn Book, and I explained to them that we were only using the nine Psalms in it, and not the Hymns in it. They then told me that there were a great many more Psalms in the Presbyterian Hymn Book than in the Wesleyan one. So they brought me a Presbyterian Hymn Book to see, and in examining it I found that it contained many more Psalms than in the Wesleyan one. These are the Psalms in metre I found in it—136, 139, 23, 100, 97, 148, 5, 89, 67, 95, 84, 24, 43, 119, 15, 27, 46, and 133; and the following Psalms in chant form—1, 8, 15, 19, 23, 24, 27, 41, 46, 48, 68, 65, 90, 103, and 122; and so I thought it best for the time being to use the Presbyterian Hymn Book, as it contains more Psalms than the Methodist one.

I am still looking for some one who can put for us the whole of the Psalms in metre, but I have not yet been successful. I also told these people that we intended to have our own Praise Book containing the Psalms alone, with no Hymns in it.—With kindest regards, yours sincerely,

J. B. RADASI.

A Roman Catholic Legacy to Ritualists.—A Roman Catholic wine merchant in Birmingham died recently and left several legacies for Romish institutions, and £500 for the “Cowley College, Oxford.” This means the “Cowley Fathers,” who are notorious Ritualists in the Church of England.

Searmon.

LEIS AN URRAMACH RALPH ERSCINE.

“Is e d’fhear-posda do Chruithfhear.”—ISAIAH liv. 5.

(Continued from page 114.)

DO bhrigh nach do labhair mi ach gle aith-ghearr ris na cinn theagaig th’air thoiseach, ni mi ann an so, mus d’theid mi air m’aghaidh dh’ionnsuidh aobhairean an teagaig, cuid do bheachdan a thairgse, air àm a cheangail phòsaidh so a th’eadar Criosd agus creid’mhich. Dh’innis sinn dhuibh cia mar bha ’m pòsadh so air a choimh-lionadh agus air a cho-dhunadh le Criosd, agus ’nis tha sinn ag radh, gu’m bheil là suidhichte agus àm àraidh air son a cho’dhundadh: agus air a cheann so feudaidh sinn beachdachadh—

I. Gu’m bheil là dà-fhillte a tha sinn gu thoirt fainear anns a phòsadh so, ’se sin, là a phòsaidh air thalamh, agus là an iomlaineachd air neamh; agus feudaidh sinn an dà là so a choimeas ri cheile ann an teirc do bhriathra’.

(1) Tha là a phòsaidh air thalamh air a thabhairt a steach le maduinn gle dhorch, no ni’s roghnaichte le feasgair; air taobh na mna-pòsda, le’ farg Dhé agus an lagh; mar a bha e air a radh, “B’e am feasgair agus a mhaduinn an là”; mar sin anns a chumhnant so, tha feasgair na’n grabhain laghail: air a chuid us lugha tha ni-eigin do dh’rioslachd a’ teachd a steach ’sa mhaduinn. Ach air son an iomlaineachd, tha moran deth ghloir roimhe, air do’n anam a bhi air a thoirt do neamh a cheana, agus an corp a bhi na chodla gu milis anns an uigh,—leabaoidh anns an do luidh am Fear-pòsda trì laithean roimh-se.

(2) Ann an là a phòsaidh, ’nuair a tha’n creid’each a’ faotainn buaidh os-ceann truaillidheachd, agus nach ’eil e faotainn a bheag do ghluasad mothachail de’ dh’oibrichean na truaillidheachd, gidheadh tha pàirtidh anns an taobh a stigh, aig an àm cheudna, a tha ’cuir ann an aghaidh a phòsaidh, agus a gheibh an deigh sin a’ mach a cheann, agus a bhios do ghnà toirt ionnsuidh air a chreid’each am feadh ’sa bhitheas e air thalamh. Ach ann an là an iomlaineachd, cha’n ’eil a leithid do ni; cha’n ’eil nàmhaid, cha’n ’eil peacadh, cha’n ’eil truaillidheachd; ach tha’n t-anam gu h-iomlan a’ dol a’ mach an deigh an Fhir-nuadh-phòsda.

(3) Tha’n ceangal pòsaidh air a thabhairt air aghaidh gu diomhair. Feudaidh e bhi gu’m bheil an neach na shuidhe ri do thaobh, agus nach ’eil thus’ a’ faicinn, no fhios agad an uair a tha Criosd a’ deanamh suas an ceangal; no theagamh, air a ghluinean aig a bhaile; aig an àm sin tha’n gnothach diomhair. Ach bithidh an t-iomlaineachd fa’ chomhar millionaibh do dh’anglean, millionaibh do naoimh, agus millionaibh do luchd amhairc. Ann an so tha eadar dhealachadh mòr. An deigh là a cheangail phòsaidh a dhol seachad, feudaidh a chéile iomadh sealladh fiar a

thabhairt air a seann luchd-gaoil, ag amharc air ais a ris do’n Eiphit, ag imeachd o a Fear-posda, aig cuir an teagamh a ghradh, agus fhocal, agus fuidh eagal a fhrithealaidhean; ach an deigh an iomlaineachd, cha’n urrainn sgàil peacaidh, no éud, no mearachd, no eagal, ruigsinn oirre gu siorruidh tuille: cha’n urrainn neul a theachd eadar i ‘sa ghrian tuille, oir cha dorchaichear grian na fireantachd gu siorruidh suthain. Ach ‘se’n

1. Beachd, gu’m bheil dearbh àm a cheangail-phòsaidh air aontachadh leis an Fhear-nuadh-phosd’, agus le Athair, o’n uile-bhi-bhuantachd; an dearbh mhòmaint anns am bi a chéile air a toirt gu a lanh-sgriobh a chuir ris a bhargan, agus teicheadh a dh’ionnsuidh Chriosd, agus a h-anam gu léir a dhòirteadh a mach air; tha’n dearbh mhòmaint sin air a shuidheachadh eadar an t-Athair agus am Mac, ann an coimh-cheangal an t-saoraidh o’n t-siorruidheachd.

2. Bheir sinn fainear gu’m bheil am Fear-nuadh-posd’ a’ feith-eamh gu foighidneach ris a mhòmaint sin a tha air a shònreachadh eadar an t-Athair agus am Mac. Tha e fuidh fhadail air a shon, tha e iarrtasach air a shon. Tha’n creid’mhach iomadh uair ullamh gu smuaineachadh, O, cha’n ‘eil Criosd toileach! Chuir mi laithean air leth, chaidh mi gu mo ghluinean, dh’iarrr mi e anns a mheadhon so, agus anns a mheadhon ud eile, agus fhathast cha b’urrainn mi dùnadh a steach ris: cha mhoir nach robh mi air mo thumadh ann an ifrinn le trioblaid, gidheadh cha robh mo chridhe riabh air a leaghadh. ‘S cinnteach nach ‘eil Criosd toileach. O teicheamaid o iomallaibh na toibheum! Tha an Tighearn Iosa toileach; ach cha’n ‘eil an t-àm a shònruicheadh fathast air teachd; tha a mhòmaint air a suidheachadh air son a theachd a dh’ionnsuidh a shluagha féin, agus air son so tha iadsan gu fuireach, ‘seadh, air son so tha e féin a’ feitheamh, do réir an sgriobtuir sin, a leughas mi dhoibhsan nach urrainn sin fhaotainn ann an dleas-danais is ann an òrduighean, ris an robh iad a’ sealltainn air a shon o chian-fhada. Isa. xxx. 18. “Air an aobhar sin feithidh an Tighearn, chum gu’n nochd e deadh-ghean duibh; agus air an aobhar sin àrdaichear e, chum gu’n nochd e tròcair dhuibh: oir is Dia ceart-bhreitheach an Tighearn: is beannaichte iadsan uile ‘ta feitheamh ris-san.” Feithidh e air dearbh mhòmaint na h-ùin air son là na slàinte; ‘s aithne dha an t-àm iomchuidh. ‘S aithne do na chorra-mhonaidh, do na gholan ghaoidh, agus do na chorra-bhàn, àm an teachd, leis a mhiann nadurrach a thug Dia dhoibh; agus nach h-aithne dha-san àm féin? ‘Seadh tha e ‘feitheamh gu bhi tròcaireach.

3. Thoir fainear, ‘nuair a thig an t-àm, ann an sin tha aonachd mhlis na h-uile cuis, a chum an obair a chrioch-nachadh; tha na h-uile nithe gu taitneach ag oibreachadh an ceann a cheile chum a phòsaidh a dheanamh iomlan. Tha a choguis a’ dol gu a h-obair féin gu ceart, tha ‘m focal air a dheanamh beothail, tha’n Spiorad aig oibreachadh gu cumhachdach agus gu milis anns an anam: tha aontachd shona anns gach cuis fàbhaireach, a chum

tabhaint air a bhean-nuadh-phòsda rùnachadh, agus a cridhe bhi air a tharruing a mach as a dheigh.

1. Beachd. Tha iomadh comharradh agus cliù air an là so, leis am feud e bhi air aithneachadh. Ciod iad a chomharraidhean their sibh? ma ‘seadh, cha’n fhan mi air a so, a mhàin. Is là soluis e; tha solus mòr a’ briseadh a steach air an inntinn. Is là gaoil e; tha mòr ghràdh air a leigeil a steach air a chridhe. Is là cumhachd e, anns am bheil impidh air a chuir air a bhean-nuadh-phòsda, agus buaidh air a thabhairt oirre. Tha i faotainn os ceann doilbheachdan, tha naimhdhean air an ceannsachadh, agus tha cridhe na céile air a thabhairt gu stroichdadh. Is là iongantais e. Ciod an t-iongantas a tha aig eiridh ann an cridhe an neach sin! Bha mi dall, a’ nis tha mi a faicinn; bha mi marbh, ach a nis tha mi beò; bha mi lag, ach ‘nis tha mi làidir: air a mhaduinn so, theagamh, bha mi fuidh thrioblaid, agus fuidh uamhasan Dhé, ach a nis rinn e mo shòlasachadh le comhfhurtachd an Spioraid. Bha mi fuidh eagal na h-ifrinn, ach ‘nis tha agam dòchas flaithenaiais, agus beatha-shiorruidh. O ciod an là do dh’iongantas a th’ann! Fa’dheòidh, is là do bhòidean e: bithidh an t-anam ullamh gu briseadh a mach air a leithid sin do là gu eìgheadh a mach, Ciod a labhaireas mi air son Chriosd? Ciod a dh’fhuilgeas mi air a shon?

2. ‘Se’n seatheamb, agus am beachd mu dheireadh, air a cheann so, gu’m bheil am Fear-nuadh-posda a’ foillseachadh a ghloir do na bhean-nuadh-phòsd air là suidhichte a phòsaidh so: ‘nuair a tha e ‘g innseadh do’n anam, “Se t-Fhear-pòsda do Cruithfhear,” tha e ‘foillseachadh a ghloir dhi; gloir iomlaineachd, gloir a shamhlachais, gloir a dhàimheileachd, is aon iad uile ‘sa chuis, gidheadh tha caochladh doigh beachd-smuaineachaidh orra.

(1) Tha glòir iomlaineachd air fhoillseachadh. Ciod a tha’n t-anam a’ faicinn, a tha air a cheangal ‘s air a phòsadh ri Chriosd? Mo-thruaighe! Cha’n ‘eil cuid a’ faicinn ach brouaidearean agus faoin bharailean; ach ‘nuair a tha’n creidmheach air a phòsadh ri Chriosd, tha e buintinn ris mar rinn e ri Maois; bheir e air a ghloir uile dol seachad fa’ chomhair. Tha an t-anam a’ faotainn sealladh air buaidhean gloirmhor Mhic Dhé.

(2) Tha e foillseachadh glòir a shamhlachais—”Tha thu ni’s luachmhoir’ na beanntan na creich; na’s maisich na mic na’n daoinne.” Tha’n creidmheach ‘ga fhaicinn mar an crann-ubhal ann a measg chrannaibh na coille, air na h-uile doigh gun choimeas dha. Ciod sam bith nì ris an samhlaichear e, tha e tabhaint barrachd. Ma’s Lili e, is Lili na’n gleann e; ma’s Ròs e, is Ròs o Shàroin e; ma’s Planntan e, is Planntan cliuteach e; ma’s Leigh e, is Leigh de mhor luach e; ma’s Fear-tagraidh e, is Fear-tagraidh maille ris an Athair e: tha e air a chuir an céill gun choimeas sam bith.

(3) Tha gloir a dhàimhealachd air fhoillseachadh. Tha e air fhoillseachadh mar Shagairt gloirmhor, Faidh gloirmhor, Righ gloirmhor, Fear-saoraidh agus Slanuighfhear gloirmhor! Agus

bithidh sealladh air a lànachd gloirmhor anns na dàimhean so gu léir, agus gloir iomchuidheachd an fhoghainnteachd agus an lànachd sin, uile freagarrach air son an anam. Agus air dha e féin fhoillseachadh air an doigh so, atharraichidh e gach eud agus gach mearachd o na bhean-nuadh-phosda, a’ deanamh suas a h-uireasbhuidhean uile, a’ leigheas a h-uile euslaintean, agus a tairgse dhi na’s mò na h-uile leannanan. Co is urrainn a bheag sam bith a thairgse gus an am a thàlaidh uaithe, am feadh ‘sa ‘s urrainn Esan, agus a their e, tha mise uile fhoghainteach gu do chòmhnadh.

III.—Tha mi ‘nis air teachd a chum an treas nì a bh’air a rùnachadh; ‘se sin, A bhi tairgse cuid do dh’aobhairean an teagaig, C’ar son a thainig Criosd fuidh dhàimh posaidh ri creidmhich? Freagram—

(1) Air son teagaig. 1. Ghràdhaich Dia an saoghal ann an leithid do dhoigh, ‘s nach h-urrainn aonchuid do dhaoine no do dh’ainglean innseadh.

1. Tha so ag innseadh dhuinn mu ghaol neo-chrioch-naichte Chriosd, ann an aontachadh a bhi na Fhear-posda do a leithid sin do chéile. Cha tigeadh e gu siorruidh ann an cridhe an aingéal is glic’ a tha ‘m flaithenas, gu’n tigeadh Criosd, Mac Siorruidh Dhé, gu bhi na dhuiine; agus na’s lugha gu mor, gu’n gabhadh e a leithid sin do chreutair, agus do chéile cho duaichnidh agus cho truaillidh air làmh, ri peacaich. Na’n tugadh e dhuiinn ar toilltinneas, bheireadh e air a cheartas marcachd ann an caithream os ar ceann, agus toirt air ifrinn ath-fhuaim a thabbhairt le éigh-eachdan siorruidh molaidh do cheartas-fheargaichte; ach, an ceart aghaidh sin, dh’òrduich e a chuis air a leithid do dhoigh is gu’n toir flaithenas athfhuaim le molaidhean na’n Aleluiah shiorruidh d’a thròcair chaomh agus do a shaor-ghràs; ann a bhi roghnachadh an dream sin a bha na’n nàimhde, agus a’ ceadachadh dhoibh teachd a steach a dh’ionnsuidh a bhroilleach bheannaichte.

2. Tha’n teagasg so a’ nochdadh dhuinn mu thearuin-teachd a creid’mhich. Air dhi Criosd a bhi aic’ mar fhear-pòsda, cò as urrainn dochuinn a dheanamh dhi? Tha fios agaibh gur h-e dleasdanas fear-pòsda a bhi a’ dìon ‘sa cumail suas a chéile; agus gu cinnteach cha bhi Criosd air dheireadh ‘san nì so do a chéile féin. “Folaichidh se iad ann an diomhaireachd a làthaireachd o àilghios dhaoine; folaichidh se iad ann am pailliuin o strì na’n teangaidh.” Salm xxxi. 20. “Oir thar a ghloir uile bithidh dion.” Isa. iv. 5. Tha e ‘gan còmhdach le manntal a fhreadail, le manntal fhireantachd, le manntal eadar-ghuidhe, le manntal a Spioraid. Gu cinnteach ma ta tha céile Chriosd ann an tearuin-teachd iomlan. Tha seòmaraichean diomhair aige air a son, gu a folach annta, gus an teid là na feirge seachad.

3. Tha an teagasg so a’ leigeil fhaicinn dhuinn, nach ‘eil creid’mhich na’n leithid do chreutairean suarach diblidh, mar a tha’n saoghal ‘sa choitichontas ‘gam meas. ‘Siad céile Chriosd iad, agus is esan am Fear-pòsda. O ciod an onair a th’ann a bhi pòsda ri Mac Dhé! Air dhoibh esan a bhi aca mar Fhear-pòsda, tha iad air teachd gu bhi ann an dàimh ri uile luchd dàimh

Chriosd. ‘Se Dia an Athair, do bhrigh ‘s gur e Athair Chriosd e; ‘siad ainglean an cuid seirbhisich, do bhrigh ‘s gur iad a chuid-se seirbhisich iad; ‘siad na naoimh an comh-bhràithrean, do bhrigh ‘s gur iad buill Chriosd iad; ‘se neamh an oighreachd-san, do bhrigh ‘s gur h-i rioghachd am Fear-pòsd i. Ann an aon fhocal, ciod sam bith is leis-san, is leo-san e; “Agus is libh-se na h-uile ni; oir is le’ Criosd sibhse; agus is ‘le Dia Criosd.” 1 Cor. iii. 22, 23.

(2) Air son tuireadh. Am bheil e mar sin, gu’m bheil dàimh pòsaidh eadar Criosd agus creid’mhich? Tha so a’ gairm air son bròn domhain anns an dà ni shònruchte a leanas.

1. Tha e ‘gar gairm gu bròn air son cho teirc ‘so tha aig Criosd do mhnai-nuadh-phòsd ann ar meag-ne, ge d’ tha e ‘gar n-iarraidh agus a’ suiridhe’ oirnn leis an t-soisgeil, a’ glaothaich, “Feuch mise, feuch mise.” Isa. lxv. 1. Gidheadh c’ait’ am bheil an duine no bhean, air am bheil buaidh air a thabbhait, gu aontachadh ann am pòsadh ris an Fhear-nuadh-phòsd ghloirmhor so? Ge d’ tha e na’s maisich na mic na’n daoine, agus ‘ga irioslachadh féin ann an tairgse pòsaidh ri peacaich, a tha cho dubh agus cho gràineil ri ifrinn féin, gidheadh tha iad ‘ga chuir ‘an suarachas, agus tabhairt dha dearbh aobhar a ghearaoin bhrònaich sin, “Cha d’eisd mo shluagh ri m’ ghuth, agus cha do ghabh Israeil rium.” Salm lxxxii. 11. Agus nach feud e a chùis a thogail a dh’ionnsuidh an dearbh chruthachadh neo-chorporra, a chum breith a thabbhait air ar n-amaideas, mur rinn e thaobh Israel o shean? Ieremiah ii. 12, 13. “Biodh ioghnadh oirbh, o neamha, mu’n ni so, agus biodh uamhas oirbh: bithibh air bhur trom bhualadh le h-uamh-ann, deir an Tighearn. Oir chuir mo shluagh-sa dà olc an gniomh; thréig iad mise tobar na’n uisgeachan beò, agus chladaich iad a mach dhoibh féin sluichd, sluichd eu-dionach, nach cum uisge sam bith.” Isa. i. 2. “Cluinnibh, O neamhan, agus tabhair eisdeachd, O thalamh: oir tha’n Tighearn a’labhairt, dh’altrum mise, agus thog mi suas clann, agus rinn iad-san ceannairc ‘am aghaidh.”

2. Feudaidh an teagasg so aobhar tuirdh thabbhairt dhuinn mar an ceudna, gu’m biodh creid’mhich a th’air am pòsadh ris, aig imeachd cho neo-airidh air a leithid do Fhear-posda. Tha fhios agaibh gu m’ bu chòir do bhean i féin a ghiulan do réir cliù a fir-posd’; agus far am bheil a’ giulan-sa tàireil agus suarach, tha e cuir eusonair air-san. Cia cho neo-fhreagarrach ‘sa ta e, a bhi faicinn a bhean-nuadh-phòsda ‘bhi air a deanamh dubh le salachair na h-ifrinn! A bhi faicinn na dream sin a thug an lamhan do Chriosd, ann an cumhnant pòsaidh, a bhi crathadh lamhan ri anamhiannaibh agus ri iodholaibh, ‘s gu’n truailleadh féin leò!

(3) Air son rannsachadh. Rannsaicheamaid am bheil sinn mar so air ar pòsadh agus ann an dàimh ri Criosd: co-dhiùbh a tha esan ‘na fhear-posd dhuinn, agus sinne na’r céile dha-san.

Tairgidh mi cuid do chomharan leis am feud sinn fios fhaotainn co-dhiùbh a tha no nach ‘eil sinn air ar pòsadh ris an Fhear-phosd’ ghloirmhor so; agus feudaidh iad a bhi air an tarruing o bheachd-smuaineachadh air na nithe a chaidh seachad, a thaobh dealbhan agus toraidhean a phòsaidh so.

1. Rannsaich do thaobh na-nithe a thachair roimh na cheangal phòsaidh. Mu’n d’rinn Criosd riamh cumhnant riut, an d’thug thu fainear e bhi suiridhe’ air t-anam roimhe na chumhnant so? An so tha suiridhe’. Nis, cionnas a rinn Criosd suiridhe’ ort?

[1] An d’rinn e suiridhe’ ort le cruadhas an lagh, mur le teine agus le claidheamh? An d’rinn e suiridhe’ ort le leithid sin do dh’fhocal, tha thu a’d’ thruaghan mallaichte; “Oir is mallaichte gach neach nach buanaich anns na h-uile nithibh ta sgrìobhte ann an leabhar an lagha chum an deanamh?” Galat. iii. 10. An d’rinn e suiridhe’ ort le a leithid sin do dh’fhocal, “Is mallaichte gach neach a tha deanamh obair an Tighearna gu cealgach?” An d’rinn e suiridhe’ ort mar so le spiorad na daorsa’, le grabhan Dhé, mar air éideadh le dioghaltas, ag innseadh dhuit, gu’n robh thu ad’ oighre air ifrinn agus air a bhàs, ad’ leanabh do’n diabhol? An d’rinn e suiridhe’ ort ann an leithid do dhoigh ‘s gu’n robh thu air do chuaireachadh le eagal agus trioblaid?

[2] An d’rinn e suiridhe’ ort mar so le cruadhas an lagha, agus mar an ceudna le millseachd an t-soisgeil, ‘nuair a chunnaic e thu ad’ pheacach bochd trom-luchdaichte, cosmhail ri thu bhi air do bhruthadh sios fuidh do chudthrom? An d’rinn e an sin suiridhe ort le leithid so do dh’fhocal, “Thigibh a’m’ ionnsuidh-se, sibhse uile a ta ri saothair, agus fuidh thròm uallaich, agus bheir mise suaibhneas dhuibh.” Mata xi. 28. No le a leithid so do dh’fhocal, “Ho! gach neach air am bheil tart, thigibh-se chum na’n uisgeachan, agus esan aig nach ‘eil airgiod thigibh, ceannaichibh gun airgiod agus gun luach fion agus bainne.” Isa. lv. 1. “Teichibh a dh’ionnsuidh bhur daingneach làidir sibhse a phriosanaich an dòchais.” An d’rinn e mar so suiridhe’ oirbh le taigse an t-soisgeil?

[3] An d’rinn e suiridhe’ ort le a chuid litrichean gaoil? Tha so na ni sònruichte eile roimh’ na choimh-cheangal. An d’fhuair thu riamh litir ghaoil air a chuir o Criosd as na flaithenas a’d’ ionnsuidh? Ach ma their thu, ciod i an litir ghaoil sin? ‘Si so i; eadhon am Biobull. “Rannsaichibh na Sgriobtuirean,” deir Criosd, “oir is iadsan a tha ‘tabhairt fianuis mu’m thimchioll-sa.” Eoin v. 39. Ann an so tha foillsichidhean gaoil Criosd do t’anam: tha geallaidhean gaoil ‘s na litrichean so a gheibh thusa. Tha coimh-cheangal gaoil anns na litrichean so. An do leugh agus an do bheachd-smuainich thu orra? Agus an urrainn dhuit a radh gu’n do labhair Criosd iad ri do chridhe féin, mu’s steigh-theagaig a bh’ann air a searmonachadh, no mu’s focal a mhàin a bh’ann o Criosd, shìl sin a dh’ionnsuidh mo chridhe! agus tha mi ‘n dùil gu’n d’theid e maille rium gu m’ leabaich bhàis—thainig e le leithid do bheò agus do chumhachd am’ ionnsuidh. Ann an aon fhocal, an d’fhuair thu tioclhaic sam bith roimh na cheangal phòsaidh, an leithid as tioclhaic an fhior-ghèur-mbothachaidh, a leithid as tioclhaic a chridhe bhriste, tioclhaic an fhior irioslachd, tioclhaic an fhéin-àicheadh, tioclhaic a chreidimh? Tha iad so air an tabhairt, cuid dhiubh roimhe, agus cuid eile aig àm a phòsaidh no a chumhnaint.

(Ri leantuinn.)