Brief Notes of a Lecture

Delivered at Auchterneed on 25th August, 1880,

BY THE LATE MR. GILMOUR, MISSIONARY, STRATHPEFFER.

(With some Prefatory Allusions to Deceased Worthies by a Friend.)

THE following notes of a lecture by the late worthy Mr. Gilmour, missionary, Strathpeffer, are supplied by a friend, who, along with others, was at Strathpeffer on the above date. The late esteemed Mr. John Rose, teacher, and Mrs. Rose, were among those friends, and it was through Mr. Rose’s influence that Mr. Gilmour held the meeting at which this lecture was delivered. On this particular occasion, friends were anxious to hear Mr. Gilmour, as they had seldom opportunities to do so at the meeting house; Mr. Gilmour, with characteristic humility, giving the first place to many of the strangers attending there. Some of these strangers were indeed worthy of the highest respect and attention, such as the richly-anointed and highly-gifted Donald Cattanach, and the famous James Mathieson, who was catechist at Garve, and who reflected so much of the image of “the man of sorrows,” that it was observed of him, that no unsanctified conscience could hold up its head before him; and the late Donald Duff, whose praise is so well known in the church, that it is superfluous to say more about him. There was also Angus M’Donald, Urray, who had so much majesty and humility in his face that his presence would grace a whole congregation. He was an exceptionally sweet singer, so much so, that after a laborious day’s work, the late Dr. Kennedy used to take him to the manse, so that they both might regale their spirits in extending the service of song, in which they will be eternally employed. And again, there was the sweet and tender Simon Campbell, from the parish of Kilmorack, who was so painfully modest, that it was hard for any of the brethren to get

him to engage in any public exercise, unless “the dew” was copiously coming down upon him; but when such was the case, his exercises, whether in prayer or otherwise publicly engaged, were refreshing and like life from the dead to the mourners in Zion. Still another was the sterling, steadfast, and faithful Thomas Fraser of Beauly, of whom it used to be said by the most discerning of the brethren and sisters that his sword was a right Jerusalem blade, and he invariably warned his hearers not to say a confederacy, etc., to everything the Free Church would say a confederacy to. The last of these worthies, but not the least, I shall mention here is Roderick M’Lean, teacher, Tolly, Brahan, who, in meekness and sweet unction, in many ways resembled Mr. Rose, but a more fluent public speaker, a fact of which he was utterly unconscious himself.

These good men and several others, who, in those years used to frequent Strathpeffer, are all now at their eternal home, but their names are still fragrant to those that are left behind who had the privilege of knowing them. All these eminently pious men were faithful contenders for the faith which was “once delivered unto the saints.” Undoubtedly, if they had lived until 1893, they would have joined with their much-honoured friend, Mr. Rose, and rejoiced for the testimony raised for the truth by the Free Presbyterians. “The memory of the just is blessed” (Prov. x. 7.) All were highly delighted when Mr. Rose (who was a real Nathaniel) prevailed on Mr. Gilmour to hold a meeting at Auchterneed, near the Railway Station, on the date mentioned. The meeting was held in a barn, the place being crowded.

SUBJECT OF LECTURE:

“Grow in grace and in the knowledge of our Lord and Saviour, Jesus Christ” (2 PETER iii. 18).

Will any grow but those that have grace? Yes; nature has a growth in many ways. It has especially a growth in three ways—a growth in understanding; a growth in the tongue, which enables one to speak more fluently; and a growth in boldness and presumption. What is grace? Grace in God is an unfathomable ocean of favour and mercy; in the creature it is a principle, planted in the heart in regeneration, and kept alive and nourished by God breathing upon it. Grace makes its possessor able to perform duties in a way he never was able to do before. What are his first feelings? A bringing down of self-sufficiency, and on the contrary a painful view of inward depravity, and a conscious feeling of utter helplessness in respect of any thing he can do himself. Thus his roots grow downwards in humility and dependency on the sovereign grace of God. Through those various feelings, the soul is also growing upwards like the lily. Grace grows, and the old man is crucified. God brings on the work, and a person is apt to ask, “What has the creature to do then?” To crucify the flesh and its lusts, like an old helpless

bed-ridden man. What will be the most likely thing to bring his early dissolution? The want of the nourishment he desires, and medicine to weaken him. The medicine is God breathing on the heavenly principle, and making it grow. There are three things the man who has grace will have at this time—joy in what he hears, joy in what he reads, and joy in what he feels. Oh, he thinks, if he lives for twenty or thirty years in the Christian pilgrimage, “What ecstasies of joy and pleasures in God’s service I shall have!” But he little knows what is soon to follow. God takes this from him, from having his roots in these comforts, and where then must he go to? He goes like the Psalmist to the everlasting covenant ordered in all things, and sure. He finds sin in all his members; before, he heard of this, but now he feels it, till he abhors himself before a holy God. The world draws him down to itself, and what is his language? “My belly cleaves to the dust; quicken thou me according to thy word.” There is heavenly drawing in opposition to this, which keeps him from lying down quite dead on the earth, as others. And what is his cry under this drawing? Panting after deliverance from sin to holiness, the cry often ascends, “Oh, how I am giving my heart, mind, and peace to such trifles, lighter than vanity, and neglecting the great concern of my immortal soul!” There is bondage felt in every duty, in every prayer, in every thing. But as all this brings growth in grace inwardly, there must be a corresponding growth outwardly. And what is one mark of this growth? A sincere honesty in one’s dealings with one’s fellow creatures. Should it only be the eggs we sell (addressing the farmers and crofters’ wives), let it be done in such a way as that our face would not blush, should it be published in all the newspapers in the kingdom, and let us part with the loss, if any, on our side. This is only the way when we are freed from bondage in the transaction. Let us deal with sinners in so just and upright a manner that their natural conscience will constrain them to shed tears seeing our uprightness. We should examine ourselves in this. Saul’s conscience made him weep when David saved his life.

The King’s Declaration.—”At the annual meeting of the Roman Catholic Union of Great Britain, the Duke of Norfolk in the chair, it was unanimously decided that it is desirable that the subject of the King’s Declaration against Popery should be brought every year before either the House of Lords or the House of Commons. Lord Herries recommended that the Government should be approached by influential personages, who should ‘force them to bring in a Bill’ on the subject which shall be satisfactory to Roman Catholics. I mention this to show that it will not be wise for Protestants to go to sleep over this important question, while Romanists are awake and active.”—The English Church-man.

Notes of Catechisings.

BY THE LATE REV. ARCHIBALD COOK, DAVIOT.

(TAKEN DOWN BY A HEARER.)

(Concluded from page 196.)

SOME SCRAPS FROM A SERMON BY MR. COOK AT DAVIOT
IN NOVEMBER, 1849.

Searmon.

LEIS AN URRAMACH MICHAEL BRUCE.

“Agus ma bheir do lamh aobhar oibheum dhuit, gearr dhiot i: is fearr dhuit dol do’n bheatha air leth laimh, na dà lamh a bhi agad, agus dol gu h-ifrinn, do’n teine nach m’char a choidhch.”—MARC ix. 43.

THA dà ni a dh’fheudas a bhi air a chuir ann an clàr-cuimhne le Criosduidhean ann ar là; agus b’ail leam gu’n cuireadh sibh uile ann an clàr-cuimhne iad.

‘Se a cheud aon, gu’m bheil mòran anns a chreidimh Chriosduidh, agus gu’m bheil iomadh diomhaireachd anns an diadhachd; agus tha mi a’ smuaineachadh nach bu chòir dhuibh gu bràth a bhi gun fheum agaibh air eòlas fhaotainn orra. Ach do bhrigh’s gu’m bheil iad na’n diomhaireachdan, tha sinn ‘gan cuir a thaobh gun iad a bhi air an cleachdadh leinne nì’s mò. Dh’innis sinn duibh anns a mhaduinn mu shea diomhaireachdan* tha aig a chreidimh Chriosduidh ann a uchd. Theid sinn a nis air ar n-aghaidh, agus bheir sinn a dha eile dhuibh. Ach tha mi ‘m beachd air son a mhoir chuid gu’m bheil sinn ‘nar coigrich dhoibh uile. ‘Se

1. A cheud diomhaireachd so, gu’m bu choir do’n a Chriosduidh, am feadh ‘sa tha e anns a t-saoghail so, a bhi beò air nithe nach ‘eil ri ‘m faicinn. O deir daoine an t-saoghail so, na’m b’urrainn sinne neamh fhaicinn le’r stùlean corporra, shaoileadh sinn ni-eiginn dheth. Ach do bhrigh ‘s nach urrainn sinn a thuisinn le’r stùlean corporra, tha sinn an dùil gur fearr eun ann ar lamh na dha air an iteag: tha sinn an dùil gu’m feum a mhaoin agus am bathar a tha againn ‘san t-saoghail so (air dha bhi nis’ ann ar lamh) a bhi na’s fearr na na neamha nach urrainn sinn aig an

* Do reir a chuid sgriobhaidhean, bha an t-searmon so agus an t-searmon sa mhaduinn air an searmonachadh an deigh cuis Phentland ‘sa bhliadhna 1666. Tha na diomhaireachdan so—1. Gu bheil an creid’mhach na namhaid d’a fein. 2. Gur e ceannaich is mo anns an t-saoghail. 3. Gu bheil e mar-aon aoibhneach agus brònach. 4. Tha e a’ cuir na’s mò do luach, agus gidheadh na’s lugha do luach. 5. Tha e do ghna a’ cuir ris, agus fathast a gearrardh dhefh. 6. Tha e do ghnath a’ saothrachadh, agus fathast ag earbsa na h-uile nithe ri Criosd. Anns an t-searmoin chendna roimh-nòinn, an deigh labhairt air gach aon de’ na diomhaireachdan so, tha e air teachd gu labhairt mu sheachd seòrsa iodholaibh làmh dheas a dh’fheumas a bhi air an gearrardh air falbh. 1. Iodhol na creideas. 2. Iodhol a ghraidh mhriaghallich do’n t-saoghail. 3. Iodhol fein-thearunteachd a ghraidh agus na fois. 4. Iodhol cumhant na’n oibre, no toilltineas a chreutair. 5. Iodhol na buannachd agus na toilltintn ainsreil. 6. Iodhol na baigh ri buaireadh. An deigh sin tha e ruith thairis air ochd miribh oibheum a th’air an tabhairt do’n Chriosduidh. 1. Connsachadh. 2. Feum an fhocail a bhi air a mhlleadh. 3. Fàilneachadh ann an dleasdanas. 4. Buairidhean a t-Satain. 5. A bhi air am bacadh ann an dleasdanasaibh. 6. Frionasach ri fritheillidhean Dhé. 7. ‘Bhi air a thabhairt ann am braighdeanas le lagh a bhuill. Tha e a’ croichnachadh an ochdamh leis na tri chlasaibh so: ‘se sin féin-ghràdh, litir an lagh o’n leth a mach, agus taitneas agus meas an t-sluaigh agus eisomplair.

àm so fhaicinn. Gidheadh tha creidimh tabhairt air a Chriosduidh bhi beò air nithe nach ‘eil ri ‘m faicinn; oir cha’n ‘eil sinn ag amharc air nithe a tha air am faicsinn, a tha aimsireil. Tha sin na shealladh iongantach, a bhi ‘sealltainn troimh na h-uile nithe a dh’ionnsuidh na neamha, agus mar sin sealladh fhaotainn air a ghloir a tha’n sin. Gheibh creidimh sealladh air flaithneas, agus amhaircidh se co fhad as ris a ghloir a tha ann an sin. Se’n

1. Diomhaireachd a tha air a thugisinn ann an uchd a chreidimh ‘se so e, ‘nuair a their mothachadh, tha e teachd, agus a their reuson, cha tig e, their an Criosduidh le creidimh, thig e agus cha dean e maile. Tha sin na diomhaireachd iongantach, a muinntir ionmhuinn. An aithne dhuibh a bheag sam bith dheth na so? Tha e soilleir, Hab. ii. 3, “Ged’ dhean i maile, feith rithe; oir gu deimhin thig i, cha bhi i air dheireadh.” Tha mothachadh agus reuson ag radh, tha e a’ deanamh maile; ach tha creidimh ag radh, thig e, agus cha dean e maile. Tha daoine an t-saoghail ag radh, cha d’thig an Tighearn a dh’ionnsuidh Alba tuille; ach cha’n ‘eilannt-san ach amadanaibh, oir ‘nuair a thig e, ‘se sealladh is eagalaich’ a chunnaic cuid aca riabh.

‘Se’n dara ni a tha sinn gu sgriobhadh ‘nar n-uchd ann ar latha, ciod sam bith àite anns am bheil diadhachd da rireadh, gu’m bheil aige do ghnath mòr obair chruaidh a’ dol maile ris. Oir neach a lamh a ghearradh dheth, tha so na h-obair chruaidh. Feudaidh diadhachd pobull Dha a chuir air dleasdanaibh leis na tri nithibh so a bhi ‘gam frithealadh: uime sin na smuainichibh a bhi beò gu diomhan, nam b’aill leibh a bhi beò gu diadhaidh. Gabhaibh rabhaidh agus thugaibh fainear—

(1) Bhi fágail tigean no fearann, bean agus clann, agus gach uile dhàimhean eile, feudaidh so a bhi an co-chuideachd na diadhachd. Feumaidh tu fhàgail an ni tha cosmhail ri do dheadh fhortan anns an t-saoghal, agus Criosd agus an crann-ceus a ghabhail air son na h-uile. Feumaidh sin a bhi na dleasdanas gle chruaidh agus dhoilbhe, a tha cuir muinntir gu dealachadh ris na h-uile nithe. Rinn deiscioblaibh Chriosd mar sin. Air eiridh do Pheadar suas, thubhairt e, “Thréig sinne na h-uile nithe, agus lean sinn thusa,” Mata. xix. 27. Bha aig Peadar maoin agus bathar, cairdean agus luchd-dáimh mar-an-ceudna, gun teagamh; ach thubhairt e, “Dh’fhag sinne na h-uile nithe, agus lean sinn thusa.” Agus an innis sibh dhomh, an d’fhàg neach sam bith agaibhse na h-ulle nithe, agus an do lean sibh Criosd? Tha e fior, nach robh e ach do bheag luach na bha aig na deiscioblaibh aig a cheann fa’ dheireadh: oir tha sinn a mhain a leubhadh mu chuid do bhàtaichibh, agus mu theire do liontaibh leis an robh iad a’ cosnadh an teachd-an-tir, agus bha iad so féin cosmhail ri bhi sean, oir bha iad ‘gan càradh ‘nuair a ghairm Criosd iad. Ciod sam bith mar bha sin, dh’fhàg iad na h-uile nithe agus lean iad esan.

(2) Feudaidh diadhachd, no buanachadh ann an dleasdanas, muinntir a chuir a dh’ionnsuidh mòr chall mothachail, le beag do bhuannachd mothachail na cho-chuideachd anns an àm a ta

lãthair. Nach ‘eil e na chall mothachail lãmh, no cos, a ghearradh dheth, no sùil a chuir a mach? Tha’n saoghal uile tha ‘gam fhaicinn a’ deanamh so, fiosrach air gu’m bheil mi mothachail air call, agus cha’n ‘eil agam gealladh air buannachd ‘san àm air a shon. Ach tha e ‘gam chuir a dh’ionnsuidh nèamh, agus ifrinn (gu labhaint mar sin), a dh’arraidh buannachd. Na h-uile buannachd a tha gu bhi agam leis a chluith, tha mi gu’n tabhaint fainear le beachdachadh mu neamh agus mu ifrinn. ‘Nis tha sin na dhleasdanas gle dhoilbh a tha ‘gam chuir gu call mothachail, am feadh ‘s nach ‘eil agam deanamh suas ‘san àm, ach gu’m feum mi slighe fhada shiubhal co fhada as ri flaithneas mus fhaigh mi deanamh suas na buannachd. Ach tha aig a chreidimh do ghna a bhuaidd urramach so; bheir e air ùin fhad a bhi air a mheas goirid: oir ciod an umhail, a dhuine, air son d’uile chall? Bheir teirc do bhliadhna’ ort a bhi mar nach faigheadh tu call idir. Ann an teirc do bhliadhna feumaidh tu bàs fhaotainn agus na h-uile nithe fhàgail, biodh e mar a thoilicheas e; agus tha e na ghnothach dhoilbh, ged’ nach ‘eil agad gabhail deth do mhaoin agus do bhathair, agus ge do chailleas tu iad uile ann an tearc do bhliadhna co-dhiubh, gidheadh cumaidh tu nis iad ‘nuair a tha Criosd ga’d’ ghairm gu’n tréigisinn; gidheadh cumaidh tus iad gu mallachd Dhia a thabhairt ort féin, agus leis nach bu roghnaichte an treigisinn aig an àm so air son Chriosd, an neach trid a cheannach a bheireadh thu a chum flaithneas agus glòir; agus leis nach àill Criosd a thabhairt gu bhi na fhear féich dhuit (gu labhaint mar sin), air son an ocar gus an d’theid thu do nèamh. Feudaidd beagan do bhliadhna thabhairt ort an call, co-dhiubh is àill no nach àill leat; agus feudaidd e bhi gu’n caill thu iad mu’m faigh thu bàs, agus sin air son aobhar nach ‘eil cho maith. Bha aig Iob na’s mò do mhiltibh gu uaill a dheanamh as ann an aon latha, na tha aig neach agaibh-se a chum uaill a dheanamh as ann am fichead; agus mu’n d’thainig ceithir uairean fichead mu’n cuairt, cha robh a bheag sam bith aige. Lomnochd, deir esan, thainig mi a broinn mo mhàthar; agus lomnochd pillidh mi an sin. Ciod an umhail, ged’ a thireadh e, gu’n rachainn air son tri bliadhna lomnochd anns an t-saoghal, ma ‘se is gu’n gairm mo mhaighstir gu sin mi? Thainig mi lomnochd a dh’ionnsuidh an t-saoghal, agus racham lomnochd a mach as. Cuiridh ùin bheag crioch air mo shaothar uile ann. ‘Nis, a mhuintir ionmuinn, bheir am bàs oirbh gu’n dealaich sibh ris ann an ùin ghoirid, biodh a chùis mar ‘s àill. Agus nach feud sibhse creideas a thabhairt do’r maighstir air son riadh a dhà no tri do bhliadhnaibh, no na h-uiread as a cheud; oir cha bhi dith ort; ma bhios e air son do mhaith, bithidh agad do dhinneir, ‘s do shuipir, agus iongantas air fhilleadh mu thiomchioll a chinn. O is gasda! Gheibh sinn ar biadh-maduinn, agus ar suipeir, agus iongantas air fhilleadh mu’n cinn. Fhuair sinn iad o chian fhada mar thoradh ar saothar; ach a nis tha sinn ‘gam faotainn mar iongantasibh. Fhuair mi mo lòn o chian fhada; ach a nis tha iongantas air

fhilleadh mu thimchioll a chinn. An dream a tha sgriobhte ann a Mata. ii. 15-21. Fhuair iadsan an dinneir le iongantas air fhilleadh timchioll a chinn. An

(3) Dleasdanas dhoilbh a dh’fhaodas diadhachd muinntir a chuir air; agus ‘se so e, feudaidh e sibh a chuir gu dleasdanais a dh’fhaodas a dhol eadar sibh agus na seilbhean a’s mò a tha agaibh anns an t-saoghal. Tha call do shuaimhneas is taghte an co-chuideachd na dleasdanas sin gus am bheil diadhachd ‘ga do chuir a chum a leantuin. Agus nach ‘eil sin na ni doilbh? ‘Smaith a b’urrainn an diabhal a radh, “Craicionn air son craicionn, eadhon gach ni a ta aig duine bheir e air son a bheatha,” Tob. ii. 4. Feudaidh diadhachd call beatha thabhairt leis: tha diadhachd air teachd gu bhi na h-obair gle chruaidh a nis an ar latha, ‘nuair a dh’fheumas muinntir am beatha chall air a son. Air an aobhar sin feumaidh sibh creidimh air a so a ghülan maile ribh, le call ar beatha gu’n tearuinn sibh e. ‘Nis innsidh diadhachd do dhuine an ni nach h-urrainn do nàdur innseadh dha; innsidh diadhachd do dhuine an ni nach innis luchd-uaill na dutchca gu bràth dha; tha focal an Tighearna ag innseadh dhomh, le call gu’m faigh mi buannachd. Uime sin, deir Pòl, Tha mi toileach a bhi air m’obradh. Ach,

(4) Feudaidh diadhachd muinntir a chuir air dleasdanaisibh gle phiantail. Tha e na dhleasdanas gle phiantail làmh na cos a ghearradh dheth, agus stùl a spionadh a mach. Bheir diadhachd ort falus a chuir dhiot mu’n d’theid croich air a chùis. Tha fhios agam, gu’n do chuir cuid do muinntir na’s mo dh’fhalus diubh ann an dol do ifrinn,⁷ na rinn cuid eile riamh ann an dol do nèamh. Nach dean sibhse uiread a chum nèamh a bhuannachd, is tha cuid eile deanamh gu ifrinn a bhuannachd? An dean sibhse uiread gu neamh a chosnadha is a ni muinntir eile gu biadh agus eudach fhaotainn? Ni cuid do muinntir obair, agus obraichidh iad gu bhi beartach, agus gidheadh cha bhi iad gu brath saoibhir. Nach dean sibhse na h-uiread do shaothar air son nèamh is a ni cuid do muinntir eile air son beartas? Ach a ris,

(5) Gairmidh diadhachd sibh gu an leithid do dhleasdanais agus a thairgeas ainneart dhuibh féin, a tha na ni nach urrainn nàdur a chnàmh. Faicibh dà mhir ainneirt a tha duine ann an dleasdanas a’ taigse.

1. ‘Se a cheud mhir ainneirt so, tha e a’ taigse ainneart do neamh. Tha rioghachd neamh a’ fulang ainneart, agus tha luchd na h-ainneirt ‘ga ghlacadh le lamlachas làidir. Air an aobhar sin tha e cuir an fhàireadh ri ballacha’ neamh mar gu’m b’fheadh, agus ‘ga ghabhail le ainneart. Ach, tha mi saoilsinn nach ‘eil mòran dibh aig an obair ainneartach sin. Agus an deigh sin,

2. Tha’n duine taigse ainneart dha féin; tha e spionadh a mach a shuil, agus tha e a’ gearradh dheth a làmh agus a chos féin. Ach tha mi ‘am beachd, gu’m bheil sibh a nis air teachd gu bhi ‘n’ur luchd mor thrauis dhibh féin. ‘Seadh ma ta a chum feum a dheanamh dhe’n a so, cuiribh as bhor leth féin gu’n

coinnich sibh ri dleasdanasaibh duilich. Deanaibh sibh féin cinnteach gu’n comhlaich sibh ri dleasdanasaibh gle phiantail. Bithibh cinnteach as gu’m féum sibh ainneart a thaigsinn duibh féin. ‘Siad so na nithe a dh’fheumas sibh a rúnachadh, ma tha dùil agaibh ri flaithenas.

(1) Co fhad ‘sa tha do lamh-dheas a’ tabhairt oilbheum dhuit, tha thu coslach ri rioghachd a ta roinnte na h-aghaidh féin; oir ‘nuair dh’oibricheas sinn uile a dh’aon rathad, tha so misneachail; ach ‘nuair a dh’oibricheas aon mhir dh’inn ann an aghaidh mir eile, O tha sin brònach. ‘Nuair a tha’n lamh a’ toirt oilbheum dhuit, tha e gle bhrònach air son an aobhar sin, do bhrigh ‘s gu’m bheil e cosmhail ri rioghachd a ta roinnte na h-aghaidh féin. Ach,

(2) Tha dubhachas an nì sin na luidhe ann an so, air doigh ‘s nach ‘eil an diabhal gu bràth as eugmhais fear-gnothaich ann ar broilleach féin gu a chùis a thagradh. Air mo shonsa dheth, tha mi ‘ga shaoilsinn na chùis gle ghoirt gu’m biodh e mar sin. O an luchd-gniomh a tha aig an diabhal ann ar n-aghaidh. Mus bi e a dh’easbhuidh luchd-gniomh air a shon féin, ni e a bhean gniomh-ach ann an aghaidh a fear-posda, no am fear-posda ann an aghaidh na mna-posda, agus aon Chriosduidh ann an aghaidh Criosduidh eile. O nach smuainich sibh nach ‘eil sin na chùis bhrònach gu’n tagradh a h-aon agaibh cuis an diabhail ann an aghaidh an aon eile. ‘Seadh ma’s bi e as-eugmhais fear-gnothaich, gabhaidh e lamh, no cos, no suil Criosduidh gu a chùis féin a thagradh ‘na aghaidh. O ach bhriseadh e ceud cridhe a bhi faicinn co iomadh luchd-gniomh ‘sa gheibh an droch-spiorad ann an uchd Criosduidh!

(3) Tha’ dhubhachas na luidhe ann an so, gu’m bheil e a’ milleadh turas an duine a chum neamh, agus a’ cuir air aghairt a thurs gu ifrinn; agus nach saoil sibhse sin na chùis gle bhrònach. O Chriosduidhean, nach ‘eil neamh na’s mo do luach dhuibhse, na tha beagan do thoilinntinn. ‘Nis a chum feum a dheanamh de’n so, biodh fhios agaibh, a mhuinntir ionmhuinn, gu’m bheil iodholan deas-lamh ann ar measg. Ma ‘seadh, O bithidh air bhu faicill uatha. Ach feum eile air am bheil mi rúnachadh leantuinn, se so e:

Teag. I. Gur h-e an dleasdanas is taghte, agus an ni mòr a tha Dia ag iarraidh aig lamh a Chriosduidh, ciod sam bith a tha tabhairt oilbheum dà ann a thurs Chriosduidh, ged’ a b’e a lamh dheas, a chos, no a shùil, gidheadh, deir Criosd, gearr dhiot iad,

agus tilg uait iad. Gearr dhiot iodholan lamh-dheas, agus na ceadaich dhoibh gu bràth tuillidh teachd am fagus dhuit a ris.

I.—Ciod an gearradh dheth a tha’n so, a dh’fheumas an Criosduidh fhoghllum a chum iodholan lamh-dheas a ghearradh dheth.

II.—C’ait am bheil cliù an ni so na luidhe, a bhi ‘gan gearradh dheth.

I.—’Se a chuid ni ris an labhair sinn, Ciod e an gearradh dheth a tha’n so, a dh’fheumas an Criosduidh fhoghllum a chum iodholan deas-lamh a ghearradh dheth. Tha so a’ gabhail steach trì nithe.