AH! mourner lone in Baca’s vale,
Methinks I hear thy plaintive cry,
And see thee sitting solitary
With sad and tearful eye.
Deep sorrow now broods o’er thy heart;
Across thy path is cast a gloom:
For Zion’s hidden ones are called;
His jewels are gathered home.
Thine is not causeless sorrow, friend;
It is, indeed, a time to mourn,
When earth’s excellent are removed—
The righteous from us borne.
How canst thou but be grieved,
When Jacob’s tents are bare!
Her Bethels are so desolate,
That once were bright and fair.
And ah! our dear loved friend has gone,
Who nigh forty years had passed
Upon the couch of suffering
With weakness sore harassed.
But she bore the yoke with meekness,
Through His grace who reigns above;
Resigned so sweetly to the burden,
For the chastening was in love.
He gathers His lilies when He pleaseth,
For who can stay His sov’reign hand?
To the realm where death ne’er cometh;
No sin or sickness in that land.
The accuser cannot enter there;
There, no partings as before;
Crowned are Christ’s with endless bliss,
Enrapt in pleasures evermore.
The heritage she lov’d well
Will miss her sore indeed,
Who found beside her soul reviving
In these times of dearth and need.
For the Bible was her treasure,
Its riches were her choicest theme;
Her delight was in the fellowship
Of those who feared His name.
Pleasant memories shall linger;
For oft around her lowly bed,
The salt of the earth have gathered,
And sweet praise and prayer have led.
To Jacob’s seed He never said
Seek ye my face, in vain;
May then the prisoner’s cry be heard,
“O Lord, revive Zion again.”
D. T.
The late Miss Mary Macbeath, Halkirk, Caithness.
EVERYONE of Christ’s lilies is not planted in a place of equal prominence in the garden of the Church. Some are raised up to occupy conspicuous places, while others are destined to grow in hidden corners. Some of Christ’s followers are called to a life of much public activity in His service, while others are appointed to a life of passive endurance, and quiet submission to the will of God, within the privacy of their own homes. The latter was the lot of the subject of this brief sketch—one of Christ’s hidden lilies in the far north of Scotland.
Mary Macbeath was born in the quiet sequestered district of Westerdale, in the parish of Halkirk, Caithness, in the year 1853. Her father was William Macbeath, a weaver to occupation, and a very worthy man, who was a witness for truth in his day. He died in Halkirk eight years ago, and a notice of him appeared in this Magazine. As a young girl Mary was very exemplary in her conduct—exceedingly respectful to her parents, and always willing to obey their requests. But at the age of fourteen, in the all-wise though mysterious providence of God, she took a very serious illness—rheumatic fever—with the result that she became a confirmed invalid for the remainder of her life, and a sufferer on bed for the long period of 34 years. In the year 1873—at a comparatively early date in her life of trial—she was deprived of her mother by death, a great loss to her, but a loss the Lord was pleased to make up by the devotion and attention of sisters and brothers. Two years after this event, the family removed to the town of Thurso, and it was hoped that the change of air might have a beneficial influence on Mary’s health, but it did not affect her favourably to any great extent. In Thurso, however, she had the advantage of being visited by many who took a sympathetic interest in the sick, including not a few of God’s people then in the town, who frequented her bedside. Her father, who had strong sympathies with the contending of our Covenanting ancestors, chiefly attended at this time the Reformed Presbyterian Church.
We cannot give any minute details of the beginning of the “good work” in Mary’s soul—to all appearance it was carried on gradually, by comparatively gentle stages—but it is evident from the spirit and exercise of mind which she manifested at and after this period of sojourn in Thurso, that her trouble and the ministrations of godly friends were blessed to her abiding spiritual benefit. Some of the worthies who used to visit her in Thurso were Robert Campbell, John Budge, and George Mackay, Shore Street. The latter took a very particular interest in her spiritual case, which seemed much laid on his mind. He was a fisherman to occupation, and often turned in to speak to Mary on his way
home from the sea, saying, “I could not go home till I saw you.” George was a man of deep experience and keen discernment, and his weighty words of warning and instruction were made useful to Mary, who often spoke of him in after years.
In 1878, after three years’ stay in Thurso, Mary was taken by her father to Halkirk, where she abode until the last messenger came. Here her father attended the Free Church, and the minister, the late Rev. Hector Fraser, was a constant visitor, some of whose remarks at Mary’s bedside were made instrumental in conveying much comfort to her soul. In 1893, when the Revs. Messrs. Macfarlane and Macdonald made a stand for Free Church principles and doctrines, condemning the Declaratory Act of 1892, and abiding by the constitution of the Church as settled in 1843, William Macbeath was one of the most ready and prompt in Halkirk to fall in cordially and loyally with the action of these witnesses for truth. For many years William was dissatisfied with the course of events in the then Free Church, and on occasion spoke with no uncertain sound about the declensions and innovations of the times. Mary, who was a constant reader of good books and of pamphlets dealing with current matters in the Church, was in fullest sympathy with her father’s views, and became identified in heart and soul with the Free Presbyterians, whose ministers and other office-bearers regularly visited her and endeavoured to minister to her spiritual needs. It appears that it was shortly after her first coming to Halkirk that she received the most signal comfort in her soul, and her path ever since, though often marked by cloud and trial, was, we believe, the path of the just which shineth more and more unto the perfect day. Her friends desire us to record one special season of spiritual comfort she enjoyed. It was at a little meeting held at her bedside several years ago, on the evening of the day on which the mortal remains of Chirsty Gunn, Westerdale, a saint of precious memory, were committed to the dust. The Free Presbyterian minister, who attended the funeral to Dirlot, came to Halkirk in the evening, and held a meeting in Mary’s house. He spoke chiefly on “the King’s daughter,” and “her fellow virgins” brought unto the King, as described in Psalm xlv. 13-15, and Mary said afterwards that she never felt at any time in her life so willing to depart from the world that she might be with Christ.
It is not too much to say that this Mary bore some resemblance to another whose name is honourably recorded in sacred writ and of whom it is said that she “sat at Jesus’ feet and heard his word.” The word of Christ seemed to dwell richly in dear Mary Macbeath. One of her favourite chapters was the 14th of John. She fed upon the truth as it is in Jesus, and often brought forth some text or other as speaking to her in connection with her own case or the case of others. Not that she claimed a high place for herself; she was manifestly one of the humble ones, who are willing to sit in the lowest room. It was evident that she was adorned with “the
ornament of a meek and quiet spirit which is in the sight of God of great price.” By divine grace she was enabled to bear in a gentle uncomplaining spirit the cross of many years’ confinement and prostration which the Lord appointed for her, and her very countenance, so chaste, refined and meek, was as a mirror of her soul, and preached many a sermon to her visitors when her lips spoke but little. Many a little meeting was held in her humble dwelling, when speakers and hearers could say, “It is good for us to be here;” such was the spiritual liberty felt in word and prayer and praise. But now the saintly occupant is gone, and a painful blank is felt by friends in Halkirk and in many other parts of the country, who knew and esteemed her. She suffered much during her last illness, but was tenderly cared for by her sister—her devoted nurse for 25 years. A verse she often quoted on the occasion of severe suffering was the following (Psalm l. 14):—
“And in the day of trouble great,
See that thou call on me;
I will deliver thee, and thou
My name shalt glorify.”
The last Psalm she asked her minister, the Rev. N. Matheson, to sing was the 23rd,—that sweet song of confidence in the Shepherd of Israel for the supply of every need,—which showed that her faith and hope were upheld as she went down to the dark waters of Jordan. She died on the 25th day of June, and her remains were laid to rest beside those of her parents in the quaint, ancient burying-ground of Dirlot, where the bodies of not a few of the godly wait the sound of the last trumpet on the morning of the resurrection. Much sympathy is felt for her surviving relatives. “Blessed are the dead that die in the Lord.”
J. S. S.
The Canadian Lord’s Day Act.—This Act, which came into operation on the 1st day of March of this year, is a remarkable measure, and though it is far from going the length that lovers of the right observance of the Lord’s Day would like to see, yet it is putting a check on certain glaring breaches of the Fourth Commandment, as is evident from the following, taken from the Toronto Globe:—”Rev. T. Albert Moore, Provincial Secretary of the Lord’s Day Alliance, spoke on the work of that organization. He had just returned from Philadelphia. While there a prominent publisher had told him that the passing of the Lord’s Day observance law for Canada had shut out of the Dominion over 100,000 copies of papers that formerly came into this country on Sabbaths. The law had also resulted in freeing from Sabbath labor more than 75,000 persons. The speaker denounced the railways for ignoring the law, and stated that in the near future the courts will deal with cases in which the Alliance charges the roads with breaking the Lord’s Day Act. ‘The Crown Attorney of the county of York has several cases ready,’ declared Mr. Moore, with uplifted hand.”
Searmon.
LEIS AN URRAMACH RALPH ERSCINE.
“Is e d’fhear-posda do Chruithfhear.”—ISAIAH liv.. 5
(Continued from page 156.)
- Cuir dearbhadh air le roghnaichean a phòsaidh.
[1] Mu tha’m pòsadh so air a dheanamh suas eadar Criosd agus thusa, ‘an sin chuir thu air falbh na h-uile fear-gaoil eile a thaille air Criosd; bithidh an lamh dheas air a gearradh dheth, ‘san t-stùl dheas air a spionadh a mach; bithidh tu air do dhealachadh ris na h-uile luchd gaoil eile, gu sònruichte ris an lagh. Feumaidh sibh a bhi marbh do’n lagh, a chum’s gu’m bi sibh air bhuir pòsadh ri fear-posd eile, eadhon ri Criosd. Ach their sibhse, ciod e sin a bhi marbh do’n lagh? Freagaiream, cha’n e chuir a thaobh mar riaghailt umhlachd; oir bithidh an lagh do ghnà na riaghailt agus na dhearbhadh air umhlachd, beatha, agus giùlan a chreid’mhich; ach a bhi marbh do’n lagh, ‘se sin a bhi dearbhte nach urrainn an lagh ar saoradh mar chumhnant oibre. A bhi tabhart thairis na h-uile dòchas air a bhi air ar fireanachadh leis an lagh, no le’r n-oibre, no ar n-umhlachd féin dha. Tha mi faicinn gu’n d’thug Criosd, ‘am Fear-pòsd gloir-mhor sin, a steach fireantachd shiorruidh, freagarrach gu h-iomlan do’n lagh. ‘Se so an trusgan a dh’fheumas mise chuir orm, agus mo luideagan salach féin a thilgeadh air falbh.
[2] An d’thug thu aonta chridheil air là a chumhnaint; an urrainn thu a radh gu’n robh thu air do dheanamh comasach air a ghabhail, mar an Salmadh, “O m’anam, thubhairt thu ris an Tighearn, is tu mo Thighearn agus mo Dhia,” mo cheann, m’fhear-pòsd? An d’thug thu aonta reusonta dha? ‘Seadh, aonta o’s cionn reusan, agus os-cionn nàduir? Aonta chùramach, ghlàn, shuidhichte, sholeimnte, iomlain? An dubhairt thu e le creidimh, agus mar oighre air neamh, gu’m bu leat féin e, agus sin gu siorruidh? Tha e fior, gu’m feud muinntir a bhi air am pòsadh ri Criosd, nach urrainn an dearbh àm a chomharrachadh a mach. Feudaidh an Spiorad oibreachadh aig iomadh àm air doigh nach urrainn sinne aithneachadh; gidheadh ‘se a dhoigh gnàthaichte le a chéile féin, an deigh iomadh luasgaidhean, a bhi briseadh a steach le millseachd bhuadhach, chomh-eigneachaidh, gu a h-anam a tharruing a mach a chum dùnadh a steach sholeimnte chomharrachta ris féin, agus aontachadh leis.
An robh thu ma ta air do chuir fuidh cheangal gu thu féin a thoirt thairis do’n Fhear-nuadh-phòsd’ so, le tiomnadh saor dhiot féin dha-san, nach h-e ‘mhàin gu’n do ghabh thu e gu h-iomlan, agus gu siorruidh, air son naomhachd agus sonas, air son solus
agus beatha, air son gràs agus glòir, ach mar an ceudna ‘ga do thabhairt féin seachad dha, anam agus corp, ciod sam bith a tha thu, ciod sam bith a bha thu? An robh sibh mar so air bhur tabhairt gu sibh féin a stroichdadh do’n Tighearn? Am bheil sibh ‘n’ur n-aon ris? Am bheil agaibh an t-aon Spiorad ris? Am bheil sibh do’n aon chreidimh ris? de’n aon slighe ris, a’ deanamh ‘ur dicioll gu imeachd mar a dh’imich esan? “An ti a tha ceangailte ris an Tighearn is aon Spiorad ris e.” 1 Corint. vi. 17.
[3] An urrainn thu a radh air là a phòsaidh, gu’n d’fhuaire thu tiadhlaic pòsaidh o’n Fhear-nuadh-phòsd? Ann an measg na’n Iudhach, bha am fear-nuadh-pòsd gu tiadhlaic phòsaidh a thabhairt do a chéile féin. ‘Nis ciod an tiadhlaic a fhuair thusa air là a phòsaidh so? An urrainn thu a radh, gu dearbh fhuair mise an trusgan bainnse; chòmhdaich e mi le fhireantachd, a shniomh e mach a chridhe féin, a rinn e fhigheadh le a lamhan féin, agus a rinn e dhath le fhuil féin; agus mar sin tha m’uile chiont air a chòmhdachadh, tha a mhallachd air a tabhairt air falbh? Is tearc iad gu dearbh a tha ruigsinn air a so; gidheadh, bha, agus tha, cuid comasach air a radh, tha mi air mo shaoradh o’n fhearg a ta ri teachd, agus cha’n ‘eil diteadh sam bith-dhomhse; agus aig a leithid sud do àm fhuair mi mar an ceudna seilbh dheth na gràsan maillle ris an Spiorad a tha mi a’ caitheamh mar sheudan, sin ri radh, creidimh, gràdh, umhlachd, foighdinn, irioslachd; agus fhuair mi gealladh air a cheud uibhir ann an so, agus tha dùil agam ri tuille tiadhlaicibh fathasd, mu’m bi am pòsad h iomlan; tha dùil agam ri tuille dearbhachd. Tha mi beò ann an dòchas; tha dùil agam ri maitheanas air a sheuladh o’ m’uile pheacaidhean, agus tha mi a’ sealltainn air son earlas an Spioraid fhaotainn, agus tuille gach là.
[4] ‘Se roghainn eile ‘sa cheangal-phòsaidh so, gu’m bheil a bhean-nuadh-phòsd, air an là sin, a’ cuir dhi aon ghnùis-bhrat, agus a’ cuir oirre ghnùis-bhrat eile. B’e so cleachdadh na’n Iudhach, tha na mnathan-nuadh-pòsd a’ cuir dhiubh brat na saidealtachd, agus a’ cuir orra brat na h-umhlachd. Cha’n urrainn do chéile Chriosd, roimh na phòsad, amharc air an Fhear-nuadh-phòsd anns an aghaidh, tha i fuidh nàire amharc air: ach tha i air a tabhairt gus a ghnùis-bhrat so a chuir dhi ann an làthair a ceud luchd-gaoil, agus gu Chriosd a ghabhail air làmh, agus ann an sin tha i cuir oirre ghnùis-bhrat na h-umhlachd, leis am bheil i a’ gealltainn, ann an neart a ghràs, i féin umhailteachadh do thoil a Fir-pòsd. An do gheall sinn mar so a bhi umhailt d’a dh’aithtibh, ann a neart féin, ciod sam bith ni a tha e ‘g iarraidh oirnn a dheanamh no fhulang?
- Dearbh so le toraidhean a phòsaidh. Am b’ail leat aithne fhaotainn ma tha coimh-cheangal eadar Chriosd agus thu féin? Dearbh e ma ta leis na toraidhean a leanas air ball.
[1] Am faca tu an Righ ann a mhaise, agus a leithid sin do glòir agus do mhòrdhalachd ann-san nach b’urrainn a bhi air a choimeas ri uile glòir deich mile saoghail?
[2] Ciod e an còmhradh a bha agad ris air là a choimh-chean-gail? An urrainn thu a radh, ghabh e mi ann a ghàirdeanaibh, agus ghabh mise esan ann mo chridhe, agus bha companas agus cho-chomunn mhlis eadar Esan agus mise?
[3] An robh thu air do chrùnadh air là a phòsaidh, air a leithid do dhoigh ‘s gun robh thu air do dheanamh aithnichte do mhuiintir eile, mar gu’m b’eadh, gu’n robh thu a’d’ chéile do Chriosd? Cha’n e mhàin gu’n do chrùn na h-Iudhaich am fear-nuadh-pòsd, ach a bhean-nuadh-phòsd mar an ceudna. Chi sibh an crùn bu chòir a bhi aig bean-nuadh-phosd Chriosd, Taib. xii. 1, “Agus chunncas iongantas mòr air neamh, bean air a sgeadachadh leis a ghrian, agus a ghealach fuidh a cosaibh, agus air a ceann crùn do dha reult dheug.” Tha céile Chriosd air a crùnadh le teagasg an dà Abstoil dheug.
- Tha céile Chriosd a fuireach a bhaile, agus a’ gabhail tlachd ann an seòmar na mna’-nuadh-pòsd’. ‘Se so a tlachd uile laithean a beatha, i “Bhi a chòmhnuidh ann an tigh an Tighearn, a chum a bhi ‘faicinn a mhaise, agus a bhi fiosrachadh ‘na theampull.” Bithidh òrduighean milis, air dhoibh bhi ‘nam meadhonaibh anns am bheil an Righ air fhaicinn.
[1] Cuir dearbhadh air a chùis le gnèthibh agus le dleasdanais a bhean-nuadh-phòsd’. Tha e mar fhiachaibh air na h-uile bean am fir-phòsda féin a ghràdhachadh; ni’s mò mhòr, tha e mar fhiachaibh air a chreid’mhach, gràdh a bhi aig do Chriosd, an ti a nochd ni ‘s mò mhòr do ghràdh do’n bhean-nuadh-phòsd’ so, no a rinn fear-pòsd sam bith eile riann a nochdadh do a chéile féin. “Ghràdhach e i, agus thug se e féin air a son.” Dhoirt e an fhuil bu teotha na chridhe a chum a saoradh agus a tearnadh. Agus gràdhaichidh tus esan le gràdh iarrais; “Le m’anam mhiannaich mi thu anns an oidche.” Gràdhaichidh tu e le gràdh tlachd; “Bithidh mo smuainte air milis.” Le gràdh deadh-ghean, a’ guidhe air son a shoirbheachadh; “Ma dhi-chuimhnicheas mi thu a Ierusalem, di-chuimhnicheadh mo lamh dheas a seòltachd; leanadh mo theangaidh ri mo ghial, mur cuimhnic mi ort, mur fearr leam Ierusalem na m’aoibhneas a’s airde.” Salm cxxxvii. 5, 6. Iadsan a tha gu cleachdaichte a’ gràdhachadh am fir-phòsda, mnai-phòsd, clann, saibhreas, no ni sam bith eile ni’s mò na Criosd, cha’n ‘eil aobhar aca a bhi ‘n duil gu’m bheil iad air am pòsadh ris.
[2] Ma tha sinn air pòsadh ri Criosd, cuiridh sinn ar dòchas ann, agus earbaidh sinn as ar Fear-pòsd. Co ann a chuireas bean a h-earbsa, mur cuir i ann a fear-pòsd féin e? Tha’n creid’mhach aig earbsa’ ann an Criosd air son gràs agus glòir, agus ag earbsa’ na h-uile nithe ris, a’ cuir na h-uile ann an cunnart air a shon, agus bithidh dùil aige ris na h-uile nithe uait. Tha’n t-anam a tha air a phòsadh ri Criosd ag amharc ri buaidh neo-chriochnaich fhola, ri éifeachd neo-chriochnaich a Spioraid, ri lanachd neo-chriochnaich a ghràis, meudachd neo-chriochnaich a ghràidh, fireantachd neo-chriochnaich a gheallaidh: anns na nithe so gu léir
tha e a’ faicinn bonn dòchais neo-chriochnaich, agus ri sin tha e g-earbsa’, agus a’ suidheachadh na h-uile air. Ann an so, a’ deir e, fanaidh mise agus gabhaidh mi fois; ‘an so togaidh mi mo thigh; ann an so tha rùn orm fantainn, a bhi beò agus bàs fhaotainn.
[3] Mu tha sinn air ar pòsadh ri Criosd, bithidh againn eud air son a ghloir. Tha cuid aig iobradh còir Chriosd a chum an onair féin. Ach tha’n creid’mhach ag radh, biodh mo Mhaighstir a’ fàs, agus mise a’ lughdachadh. Ge d’ nach biodh m’ainm-se gu bràth air iomradh anns an t-saoghal, biodh Criosd air àrdachadh. O tha céile Chriosd ag radh, B’ail leam-sa gu’m bitheadh an saoghal uile a’ teachd agus a’ tabhairt aoradh dha! B’ail leam gu’m biodh an saoghal uile ‘ga mholadh! Air dhòigh àraidh, ‘nuair a tha i fuidh ghlùasadaibh beothail sam bith O an sin their i, na’m biodh fios aig na naimhde is mò ciod a tha ann ar Tighearna, thigeadh iad agus cheangladh siad iad féin ris, mar a rinn mise!
[4] Cha’n urrainn do chéile Chriosd a bhi beò as eugmhais. Bithidh e dulich le bean onaireach a bhi beò iomadh bliadhna as eugmhais a fear-pòsd’. O tha e aig cuid do dh’amaibh mar ifrinn do chéile Chriosd a dhòl am mearachd air aig òrduighean! O tuirdhean goirt agus osnaichean trom an anam fuidh threigsinn, aig an robh roimh mothachadh air a mhilseachd! “Och gun fhios agam c’ait am faighinn Esan, agus g’un tiginn a dh’ionnsuidh àite!” Iob xxii. 3. “Och nach h-ann a bhiodh e leam mar anns na miosachan roimhe so.”
[5] Ma’s sibhse céile Chriosd, bithidhfadail oirbh, aig cuid do amaibh, air son a dharra teachd: anns a bheag, no a mhòr, bithidh iarrais agaibh air son là a bhreitheanais, agus faduidheachd air son àm a theachd. ‘Se comh-dhunadh uile chomh-labhairt mhilis chéile Chriosd, “Luathaich ort fhir mo ghràidh, agus bi comshail ri earb, no ri laogh féidh air beanntaibh na’n spiosraidh. Gus am bris an là agus an teich na sgàilean.” Agus ‘se comh-dhùnadh a Bhiobuill uile, “Thig a Thighearn Iosa, thig gu grad.” Taisb. xxii. 20. An urrainn dhuit a radh gu’n robh faduidheachd ort air son là a theachd. Tha mi a’ faicinn gu’m bheil an diabhol a’ rioghachadh ‘an so, agus cha bhi nithe gu bràth ceart gus an tig e ris anns na neulaibh, agus gu’n cuir e neamh agus talamh na’n lasair, ‘nuair a thòisicheas greadhnachas a phòsaidh so, gu bhi air a chliùthachadh, agus a mhaireas a bhanais am feadh a mhaireas an t-siorruidheachd.
[6] Ma tha pòsadh eadar Criosd agus bhur n’anamaibh, ann an sin tha agaibh cuid do na comhurraidhean gràidh so, ullamh gu’n tabhairt air làthair; tha mi ‘ciallachadh cuid do mhothachaidhean, agus cuid do nithe ri ‘n aithris mu thimchioll coimhcheangal a ghràidh. Is urrainn dhuibh innseadh, aig àm àraidh, gu’n d’thug e sibh gu tigh na cuirm, agus gu’n do sgaoil e bratach gràidh os ‘ur ceann: air àm àraidh gu’n do chuir e ‘ur n-anam ann am farsuing-eachd le dion-iarrais agus faduidheachd ann an geall air féin, agus gu’n do shàsuiich e sibh le saill a thigh. An t-anam a tha do rireadh air a phòsadh ri Criosd, bithidh aige gu h-athluadh ni-eigin do mhothachadh air a ghràdh ri innseadh.
[7] Tha céile Chriosd na céile theisteil. Cha’n fhaigh iodholan àite na cridhe gu bràth mar aig amaibh roimh’ so; ge do dh’fheuda-i an tràths’ agus a ris sealladh fiar a thabhairt, gidheadh cha bhs aig iodholaibh an cumhachd agus an t-àite a bha aca ‘na h-aignidhi ean aon uair. Tha i fuidh eagal ni sam bith a dheanamh a dh’fheudas a bhi air son mi-thoileachadh no eas-onair dha-san: do réir sin, chi sinn a chéile ag analachadh a mach iarrais dhùrachd-ach agus athchuingean ri Dia, gu’m bitheadh i air a cumail agus air a treòrachadh ann an slighe na fireantachd; “O nach robh mo cheumanna air an stùreadh a chum do reachdan a choimhead.” Salm cxix. 5. Uaith so tha i aig osnaich suas a cor, “O an duine truagh a ta mi ann! co a shaoras mi o chorp a pheacaidh agus a bhàis so?” Rom. vii. 24.
[8] Ma tha sinne ‘n-ar céile do Chriosd, bithidh sinn ‘n-ar céile tharbhach. Rannsaicheamaid, an robh riamh againn leanabh de’ ghràs, no de dheadh oibre? “Tha do bholg,” (deir Criosd ris an Eaglais), “mar dhùn cruithneachd.” Dàn-Sholaimh vii. 2. Tha fios agaibh gu’m bheil cruithneachd gle tharbhach. An t-anam aimrid, nach do ghabh aithreachas riamh, nach do ghradhaich riamh, nach d’thug deirc riamh, nach do chlaoich miann riamh, ‘s nach do thaisbean riamh air son Dhé, cha’n eil an t-anam aimrid sin na chéile do Chriosd tarbhach.—An uiread so ann an rathad dearbhaidh.
(4) Air son earalachadh. Am bheil pòsadh spioradail eadar Criosd agus creid’mhich? O ma tha! nach bi iompaidh air a chuir oirnn gu theachd agus dùnadh a steach ri Criosd mar ar fear-pòsd, agus ar Cruithfhear a ghabhail air son ar fear-pòsd, ar Dia air son ar fear-pòsd? Ma tha sinn glòir-mhiannach, ‘se so mullach na glòir-mhiann, Iosa Criosd; ma bhitheas sinn sanntach, ann an so tha’n saibhreas fior, ciod sam bith a tha sinn, no ciod sam bith a bha sinn, ma thig sinn d’a ionnsuidh-san, cha tilg e air chor sam bith a mach sinn. Tha e fior nach urrainn sinn a theachd dh’inn féin, eighemaid, a Thigearn’, ma bhàsaicheas mi, bithidh mi air m’adhlaiceadh fuidh chaithir na tròcair, ag urnuigh, a’ guil, ag amharc mar is urrainn mi; agus ma theid mi a dh’iffrinn, theid mi ann le Criosd ann mo chridhe cho mòr ‘sa’s urrainn dhomh. Thig d’a ionnsuidh, agus bheir Esan buaidh air do neo-chomas. Cuir do chuis na làthair, ag radh, Thigearn’, tha mi am chreutair truagh anns a cheum as àirde: Thigearn’, ann an so tha tairgse mhòr air a thabhairt, ach cha’n eil cridhe agam dha; O thig agus thoir foillseachadh dhomh air staid chailte, agus air do ghloir oirdheirc féin. O tarruing a mach mo chridhe ad’ ionnsuidh, agus faigheam bàs air ball ni ‘s roghnaichte na Criosd a dhùiltadh gu bràth tuille.—Thugaibh fainear—
- Ionmhuinneachd agus maise Chriosd. Tha e sgiamh iomlan. Tha e ionmhuinn ‘na phearsa, ionmhuinn ‘na nàdur, ionmhuinn ‘na dhreuchdan, ionmhuinn ann a staid irioslachaidh agus ardachaidh, ionmhuinn ann a uile dhaimbean. Tha a sgiamh cruth-arrachte: ni e a bhean-nuadh-phòsd’ sgiamhach mar an ceudna. Tha e
saor. Tha a chéile air a deanamh sgiamhach trid a sgiamh-se. ‘Nuair a labhras sinn mu mhaise Chriosd, bu chòir dhùinn leigeil le naoimh ‘s le ainglibh os àirde, aig am bheil ni ‘s mò de’ gheur-eòlas ealamh air dealradh boiseil a chusbair bheannaichte so, a dhol air an aghaidh a chuir an céill a ghloir. Tha na h-uile ni a th’ann ionmhuinn, agus cha’n ‘eil a bheag sam bith eile ionmhuinn as eugmhais-san. Cha’n ‘eil a bheag sam bith ionmhuinn ach sin a tha ‘sruthadh uaithsan, agus a’ dol a ris d’a ionnsuidh. Tha e cho ionmhuinn ‘s nach ‘eil e so-dheanta gu’m biodh e air a choachladh. Is esan priomh, agus ceud-thùis na h-ionmhuinneachd ro fheumail.
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Thoir fainear, mar a tha e ionmhuinn, is amhuil sin a tha e gràdhach. Tha a ghràdh siorruidh agus neo-chriochnaichte, saor, eadar-dhealaichte, eifeachdach. Cha do ghràdhaich duine riamh cosmhail ris-san. O cia iomadh filleadh a th’anns a ghràdh so, nach urrainn gu bràth a bhi air a lan-fhoillseachadh?
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Thugaibh fainear, ma dhùineas sinn a steach ri Criosd, bheir sinn dha cridhe aoibhneach. Tha a chridhe aoibhneach ‘san là sin, ‘nuair a ghabhas e peacach bochd air lamh. ‘Se là a phòsaidh là subhachais a chridhe. Cia lion uair ‘sa chràdh sinn e le ‘r cealgaireachd, agus ar foirmealachd, ‘s ar mi-thoileachas? Agus am b’ail leinn a nis cridhe aoibhneach a thabhairt dha, an àite gach cràdh a thug sinn dha roimh so? ‘An sin ma ta, gabhamaid ris mar tha e air a thaigisinn anns an t-soisgeil, agus an sin bithidh e subhach. Ciod uime, ‘nuair a chi e toradh am taghaidh, toradh an t-saoraidh, toraidh a bhàis, toraidh ais-eirigh, toraidh a dhol suas, toraidh eadar-ghuidhe; ann an sin tha e faotainn air ais teampull an Spioraid Naoimh; tha a chaora chaillte air a faotainn a ris: ann an sin tha e faotainn air ais ball de a chorp féin.
Dh’fheudainn ni-eigin a thabhairt ann an rathad seòlaidh. Feudaidh sibh a radh, Ciod a ni mi ma ‘seadh, a chum ‘s gu’m bi mi air mo phòsadh ri Criosd?
Ann an aon fhocal, na’m b’ail leat Criosd a bhi agad mar t-fhear-pòsd, O! ann an sin ma ta gabh ri thaigse, agus éisd ri iartais agus ri a ghlusadan suiridhe! Am bheil e cuir gathan no dearsaidhean soluis a dh’ionnsuidh bhrur cridheachan, agus a’ leigeil fhaicinn dhuibh olc peacaidh àraidh anns an robb bhrur tlachd roimhe so? O na cuiribh ann an aghaidh na taigse so, le mairsinn ann am peacachadh an deigh so! Am bheil e a’ neart-achadh an t-soluis sin air a leithid do dhoigh ‘s gu’m bheil a choguis air a cuir na teine le mothachadh air peacach, agus eagal na feirge? O na mìch an teine so gus am faigh thu uisg’ a tobraichean na slàinte! air-neo tha thu a’ cuir ann an aghaidh a shuiridhe’. Am bheil e a’ tabhairt air aghaidh a shuiridhe’ ni’s fhaide, agus a’ glusad suas bhrur n-aignidhean le iartais an deigh Chriosd! O na mìchaibh na glusadan so! ach éighibh ris an tarung a dhaingneachadh cinnteach, agus an obair a thabhairt air a h-aghaidh, gus am bi am pòsadh air a cho’dhunadh. ‘Nis, dh’fheudainn focal eairil a thabhairt dhoibh-san a tha pòsda, agus a tha air an ceangal ann an cumhnant ri Criosd.
‘Se so uile na their mi: O biodh céile Chriosd beò air-san, agus a’ gabhail na h-uile uaith-san! cosmhail ri bean bhochd a tha pòsda ri duine saibhir; tha i beò air a shaibhreas-san.
Tha mòran ullamh gu a radh, na’n gairmeadh Criosd a chéile féin dh’inne, gu’m b’ail leinn a bhi beò oirnn féin; dheanadh sinn urnuigh, aithreachas, creidsinn, &c.: ach feumaidh céile Chriosd na nithe so uile fhaotainn ann-san, agus na h-uile a ghabhail uaith-san, agus a bhi beò gu h-iomlan agus gu saor air-san. ‘Nuair nach b’aithne do a chuid bràithrean Ioseiph, bha iad a’ reic agus a’ ceannach maile ris; cha b’ail leo a bheag a ghabhail gun airdiod; ach an uair a dh’aithnich iad gu’m b’e am bràthair e, a dh’aindheoin gach oilbheum a thug iad dha: bha iad toileach gach duine dhiubh a dhol sios, agus na h-uile a ghabhail uaith gu saor. ‘Se so an doigh a dh’fheumas sibhse a dheanamh ri Criosd, ‘nuair a bhios sibh air bhrù pòsadh ris. Cha’n fheud sinn, maile ris a mhuinntir laghail, ar n-aithreachais agus ar dleasdanais féin a bhi againn: feumaidh sinn na h-uile a ghabhail agus fhaotainn gu saor uaith-san, an Tì as se ionad tasgaidh uile lànachd na diadhachd, an nì is e cuid a chreid’mhich a bhi faotainn a mach as an lànachd sin gràs air son gràs.—Amen.