(Continued from page 115.)
RIARACHADH.
C. 173.—Ciod a tha eaglais na Ròimh a’ ciallachadh le riarachadh?—F.—Peanasan àraid a tha duine ‘deanamh air-féin, fo òrdugh an t-sagairt ann an obair na faosaid, mar nithe deadh-thoillteanach ‘am fianuis Dé.
C. 174.—Ciod iad na peanasan a bhitheas na Pàpanaich a’ deanamh orra-féin?—F.—Tha caochladh seòrsa dhiubh ànn. Gle thric tha cuairt ùrnuighean air a deanamh mar riarachadh. Tha trasgadh, sgiùrsadh agus eadhon giùlan le salchar coluinn air am meas mar nithe a tha riarachadh ceartais Dhe airson peacaidh.
C. 175.—Ciod i an t-sochair a gheibhear o na peanasaibh a thàtar ag òrduchadh mar sin?—F.—Thàtar a’ smuaineachadh gu’m bheil iad a’ maitheadh peanasain aimsireil a’ pheacaidh.
C. 176.—Co amhàin is urrainn peacadh a thoirt air falbh, no ‘mhaitheadh?—F.—Criost; “ar n-anmhuineachadh ghiùlain è agus ar doilghiosan dh’-iomchair è.”—Isaiah liii. 4.
C. 177.—Am bheil thu a’ smuaineachadh gu’m bheil a’ chathair-pheanas so mealltach, olc anns gach cuis?—F.—Thà mi; agus is uamhasach an innleachd i ‘an làimh eaglais na Ròimh gu bhi ‘deanamh thràillean de’n chinne-daoine.
UNGADH-CRICHE—”AN OLA BHAIS.”
C. 178.—Ciod a tha an Ròimh a’ ciallachadh le Ungadh-criche?—F.—A bhi ag ùngadh, le ola, na muinntir a ta ri uchd a’ bhais. Tha i a teagasg gu’m bheil peacadh eutrom air a mhaitheadh leis an ùngadh so, no smal peacaidh air-bith a ta ceangailte ris an anam aig an àm.
C. 179.—Tha i a’ gabhail an Sgriobtuir sin ann am Marcus vi. 13, mar dhearbhadh air ùngadh-criche. Ciod è seadh nam briathran sin?¹
F.—Cha n-ann idir air ùngadh-criche nam Pàpanach a tha na briathran sin a’ labhairt. Tha an t-àrd easbuig Bellarmine, an deasbair mòr, ag aideachadh so, agus tha è ‘toirt nan aobhar so a leanas air a’ chuis.—(1) Buinidh an t-ùngadh le oladh, air am bheil Marcus a’ labhairt, do leigheas a’ chuirp; ach buinidh ùngadh-criche do’n anam. (2) Cha bu shagairt na h-Abstoil aig an àm ud, agus air an aobhar sin, cha b’urrainn iad ùngadh a
¹ Marc. vi. 13.—Agus thilg iad a mach mòran dheamhan, agus dh’ung iad le h-oladh mòran a bha tinn, agus leighis siad iad.
dheanamh air an dòigh a tha na Pàpanaich a’ teagasg. (3) Dh’ùng na h-Abstoil mòran nach robh ann an cunnart bàis. Frithealar ùngadh-criche dhoibh-san a tha ann an cunnart bàis. Mar so, thàtar ag aideachadh leis na Pàpanaich a’s ionnsuichte, nach faighear dearbhadh o na briathraibh sin air ùngadh-criche.— (Faic Manual, t. 38.)
C. 180.—Ciod a thàtar a’ ciallachadh leis na briathraibh so ann an Litir an Abstoil Shéumais v. 14, 15?1
F.—Cha n-ann idir air cleachdadh na Ròimh a tha iad sin a’ labhairt. (1) Bha an t-ùngadh so air a dheanamh a chum slainte cuirp aiseag a-réir a’ chleachdaidh a ta ann d’ùthchaibh na h-Aird-an-ear. Tha ùngadh na Ròimh air a dheanamh amhàin ‘nuair a shaollear gu’m bheil an neach a ta tinn ri uchd a’ bhàis. (2) Buinidh an t-ùngadh so do’n chorpa: ùngadh na Ròimh do’n anam amhàin. Tha an t-àrd easbuig Caiétan ag aideachadh nach ‘eil dearbhadh anns na briathraibh sin air ùngadh nam Pàpanach.— (Faic Manual, t. 39.)
C. 181.—Ciod is nàdur do’n teagasg so?—F.—Gun-teagamh is cuilbheart shàtanach a ta ann, a chum am peacach bochd ‘us è ‘bàsachadh, a thoirt gu earbsa a chur, aig a’ mhionaid mu-dheireadh, ann an didean bréige, agus cha n-ann anns an t-Slànuighear amhàin.
FATHAMAS (INDULGENCE), AGUS CORR-OBAIR.
C. 182.—Ciod a tha an Ròimh a’ teagasg mu fhàthamas, cead-peacachaidh, no comas maitheanas a thoirt leis an t-sagart?—F.—Tha i ag radh gu’m bheil comas aig an eaglais peanas aimsireil a’ pheacaidh a mhaithheadh, eadhon an uair a tha am peacach anns a’ phurgadair.—(Créud Phiuis IV., EAR. 9.)
C. 183.—Ciod air am bheil teagasg an fhàthamais so air a shuidheachadh?—F.—Air corr-obair, agus a-réir sin, thàtar a’ smuaineachadh gu’m bheil corr thoillteanais Chriosd agus nan Naomh air an gleidheadh ann àn ionmhas na h-eaglais, fo làimh a’ Phàp’ agus a chuid easbuigean.
C. 184.—Ciod am féum gus am bheilear a’ cur an ionmhais spioradail so?—F.—Maitheadh piantan a’ phurgadair leis an achd ris an abrar “Fàthamas” (indulgence).
C. 185.—Cionnus a gheibhear am fàthamas so?—F.—Gheibhear è, mar tha Leabhar-cheist Bhutleir ag ràdh, le “ùruigh, trasgadh, agus gnomhran-déirce.” A bhàrr orra sin, tha am Pàp o àm gu àm, ag ainmeachadh fhàthamas àraidh a dh-fhaodar fhaotuinn, ma nitear gnomhran cràbhaidh sònruichte air an son.
1 Séum. v. 14.—Am bheil neach sam bith tinn ‘n’ur meag? cuireadh e fios air seanairibh na h-eaglais; agus deanadh iad ùruigh os a cheann, ‘g a ungadh le h-oladh ann an ainm an Tighearna. R. 15, Agus slànuichidh ùruigh a’ chreidimh an t-euslan, agus togaidh an Tighearn suas e; agus ma rinn e peacanna, maithear dhà iad.
C. 186.—Ciod i do bharail air an teagasg ris an abrar peanas aimsireil a’ pheacaidh?—F.—Gun teagamh, tha an Tighearn gu tric a’ smachdachadh a phobuill féin; ach cha n’eil an smachdachadh so mar pheanas diolaiddh, ni mò thàtar ‘g a shineadh gu taobh thall na h-uaiighe, ach tha è chum naomhachadh a’chreidmhich.1
C. 187.—Ciamar a dhearbbhas tu nach ‘eil na creidmhich air an smachdachadh anns a’ bheatha a ta ri teachd?—F.—Tha an Sgriobtuir a’ teagasg gu’m bheil iad a’ dol a chum fois aig a’ bhàs.2
C. 188.—Am bheil toillteanas anabarrach air-bith, no tuilleadh ‘s a’ chòir de dh-airidheachd aig na Naoimh?—F.—Cha n’eil. Tha iad air an ainmeachadh, ‘s a’ char a’s feàrr, mar “sheirbhisich neo-tharbhach.” Cha n’eil deadh thoillteanas idir aca.3
C. 189.—Cionnus a nis a chithear gur teagasg mealltach teagasg nam fàthamas so (indulgences)?—F.—Do bhrigh gu’m bheil an dà bheachd air am bheil è air a shuidheachadh—eadhon, peanas aimsireil an-deigh a’ bhàis, agus còrr-obair, calg-dhireach an aghaidh an Sgriobtuir. Air do’n bhunait (a’ chlach-bhuinn) a bhi air a toirt air-falbh, tuitidh an aitreabh. Is mòr an eas-onoir so do Chriosd a rinn gach nì air ar son, ach tha an teagasg so ag ràdh, gu’m bheil sinn, ann an tomhas, ‘g ar teàrnadh féin.
FIREANACHADH.
C. 190.—Ciod è beachd na Ròimh mu fhireanachadh?—F. Tha a h-innleachd lùbach, dorch, ioma-shuaimeach an so. Tha i a’ teagasg gu’m bheil na sochairean a ta anns an réite a rinn Criosd, air an compàirteachadh ris a’ pheacach anns a’ bhaisteadh far am bheil, a-réir a beachd-sa, an t-anam air ‘aiseag a dh-ionnsuidh an ionrcais a bha aige roimh an leagadh. Ach gu’m faod staid shona sin an ionrcais a bha air a compàirteachadh leis a’ bhaisteadh, a bhi air a càll le peacadh bàsmhor, no air a lughdachadh le peacadh eutrom. Ach tha ullachadh air a dheanamh airson so. Théid am peacach a dh-ionnsuidh na cathrach-peanais mu’n do labhair sinn cheana, ni è ‘fhaosaid ris an t-sagart, agus gheibh è a shaoradh, agus aisgear è a dh-ionnsuidh na staid ionrcais anns an robh è air a chur leis a’ bhaisteadh, cho fad ‘s a tha gnothach aig peanas stòrruidh a’ pheacaidh ris a’ chuis; ach faodaidh peanas
1 Eabh. xii. 6.—Oir an ti a’s ionmhuinn leis an Tighearn, smachdaichidh se e, agus sgiùrsaidh e gach mac ris an gabh e.
2 Lùc. xxiii. 43.—Agus thubhairt Iosa ris, Gu deimhin a ta mi ag ràdh riut, gu’m bi thu maille rium-sa an diugh ann am pàrras. Taib. xiv. 13.—Agus chuala mi guth o nèamh ag ràdh rium, Sgriobh, is beannaichte na mairbh a gheibh bàs ‘s an Tighearn à so a mach: seadh a ta an Spiorad ag ràdh, chum gu’m faigh lad fois o’n saothair; agus leanaidh an oibre iad.
3 Isà. Ixiv. 6.—Agus tha sinne uile mar ni truaillidh agus ar n-uile fhlireantachd mar luideig shalaich. Lùc. xvii. 10.—Mar sin sibhse, ‘nuair a ni sibh na h-uile nithe a dh’aitheadh dhuibh, abraibh, Is seirbhisich neo-tharbhach sinn: oir rinn sinn a mhàin an ni bu dligheach dhunna a dheanamh.
aimsireil a’ pheacaidh a bhi roimhe fathast; agus a chum am peanas sin a thoirt air falbh, tha fàthamais air am moladh dha. Faodar peacadh eutrom a thoirt air-falbh a dh-easbhuidh faosaid, le deadh oibribh agus le ùngadh-crìche. Cho tric’s a nithear peacadh, teichidh am peacach gus a’ chathair-pheanais agus aisgear è. Ma bhitheas peacadh eutrom, no peanas aimsireil ànn an-deigh a bhàis, bheirear air falbh è anns a’ phurgadair! Sin a nis innleachd ioma-lùbach eaglais na Ròimh airson fireanachadh an anama.
C. 191.—Ainmich gach aon fa leth de na mearachdan air am bheil an teagasg so air a shuidheachadh.—F.—(1) Gu’m bheil am baisteadh a’ fireanachadh agus ag aiseag an anama ‘dh-ionnsuidh a’ cheud ionracais. (2) Gu’m beil peacadh ànn nach ‘eil bàsmhor, eadar-dhealaichte o pheacadh bàsmhor. (3) Gu’m bheil deadh oibrean an duine toillteanach air duais o Dhia, no ‘deanamh réite airson a chionta. (4) Gu’m faodar fireanachadh a chàill. (5) Gu’n toir fàthamas o’n t-sagart air falbh peanas aimsireil a’ pheacaidh. (6) Gu’m bheil peanas aimsireil a’ pheacaidh a’ dol gu taobh thàll na h-uaighe, no air ‘fhulang le neach an-deigh a’ bhàis.
C. 192.—Cionnus a chithear nach ‘eil am baisteadh a’ fireanachadh?—F.—Is è tha an Sgriobtuir a’ teagasg dhuinn gur ann tre chreidimh a tha fireanachadh.1
C. 193.—Am bheil deadh oibrean toillteanach air duais o Dhia?—F.—Cha n’eil.2 Is iad deadh oibrean toradh agus cha n’è màthair-aobhair fireanachaidh.3
C. 194.—Nach ‘eil an t-Abstol Séumas (caib. ii. 20), ag ràdh gu’m bheil creidimh às éugmhais oibre marbh?—F.—Thà; agus cha n-urrainn an creidimh marbh sin teàrnadh. Thà na deamhain a’ creidsinn mar-an-céudna, agus tha iad a crioth-nachadh. Séum. ii. 19. Is iad oibre maith an toradh a tha ‘dearbhadh ionracais a’ chreidimh. Ma thèir duine gu’m bheil creidimh aige, agus ma tha a chuid oibrean a’ còrdadh ri sin, fireanaichidh a chuid oibrean ‘aidmheil—tha iad a’ dearbhadh a threibh-dhireis. Is ann mar sin a bha ‘chùis a thaobh Abrahaím. Bha è air fhreanachadh ‘am fianuis dhaoine tre oibribh—’am fianuis Dé, tre chreidimh. Tha am peacach air a theàrnadh gu h-iomlan tre Chriosd.
1 Ròm. v. 1.—Uime sin air dhuinne bhi air ar fireanachadh tre chreidimh, tha sìth againn ri Dia tre ar Tighearn Iosa Crìosd.
2 Isà. Ixiv. 6.—Agus tha sinne uile mar ni truailidh agus ar n-uile fhlireantachd mar luideig shalaich.
3 Mata vii. 20.—Air an aobhar sin is ann air an toraibh a dh’athnicheas sibh iad. Ròm. xi. 6.—Agus ma’s ann tre ghràs, cha’n ann o oibribh nì’s mo; no cha ghràs gràs nì’s mo. Ach ma’s ann o oibribh, cha’n ann o ghràs á sin suas: no cha’n obair á sin suas obair. 2 Tim. i. 9.—A shaor sinne agus a ghairm sinn le gairm naomh, cha’n ann a réir ar n-oibre, ach a réir a rùin féin, agus a ghràis a thugadh dhuinne ann an Iosa Crìosd, roimh thoiseach an t-saoghail. Tit. iii. 5.—Cha’n ann o oibribh fireantachd a rinn sinne, ach a réir a thròcair féin shaor e sin, tre ionnlad na h-ath-ghineamhuinn, agus ath-nuadhachadh an Spioraid naoimh.
C. 195.—An urrainnear fireanachadh a chàll?—F.—Cha n-urrainn. “Cha sgriosar am fior chreidmheach am feasd.”1
C. 196.—Ciod i sligh na slainte matà?—F.—Tha i amhàin agus gu h-iomlan tre chreidimh ann an Criosd a bhàsaich a chum réite a dheanamh airson cionta. Thug è air-falbh ar peacaidhean. Dh’ullaich è, le ‘ùmhlachd, fireantachd air ar son. Tha sinn air ar teàrnadh tre chreidimh ànn-san.2
C. 197.—Am bheil deachd thoillteanas ann an creidimh?—F.—Cha n’eil. Is è tioclac Dhé è. Tha sinn air ar teàrnadh tre chreidimh, cha n’ann air sgàth creidimh. Tha creidimh air a thabhairt duinn o Dhia, agus tha sinne, le làimh a’ chreidimh, a’ deanamh greim air teàrnadh. Is le Criosd an deachd thoillteanas uile; dhà-san bitheadh a’ ghlòir uile.3
C. 198.—Ciod a’ chrìoch a tha aig innleachd fhireanachaidh na Ròimh?—F.—Ardachadh an t-sagairt a muigh ‘s amach. Leis an innleachd so bheirear air muinntir amharc air gach sochair mar shochair a tha ‘tighinn d’an ionnsuidh tre ‘n t-sagart amhàin.
(Ri leantuin.)
The late Isabella Murchison, Drumbuie, Lochalsh.
IN the June issue of the Magazine the death of Isabella Murchison was noticed, and a promise given that a further notice would be published next month. We regret that we found it impossible to fulfil that promise then, and we feel that, in order to do anything like justice to the memory of such an eminently pious woman, some more competent hand should have been employed. It is, however, a labour of love on our part to put her name on permanent record.
Isabella Murchison was, like all the other daughters of fallen Eve, born in sin and shapen in iniquity, and she lived in her
1 Eòin x. 28.—Agus bheir mi a’ bheatha mhaireannach dhoibh; agus cha sgriosar iad am feasd, ni mò a splonas neach air bith as mo làimh iad. R. 29, M’Athair a thug dhomh-sa iad, is mò e na h-uile; agus cha’n urrainn neach air bith an splonadh à làimh m’ Athar. Ròm. viii. 38.—Oir a ta dearbh-bheachd agam nach bi bàs, no beatha, no aingil, no uachdaranachda, no cumhachda, no nithe a ta làthair, no nithe a ta ri teachd. R. 39, No àirde, no doimhne, no creutair sam bith eile, comasach air sinne a sgaradh o ghràdh Dhé a ta ann an Iosa Criosd ar Tighearn. Philip. i. 6.—Air dhomh bhi dearbhta as an ni so féin, eadhon an ti a thòisich deachd obair annaibh, gu’n coimhlion e i gu là Iosa Criosd.
2 Gnlomh. xvi. 31.—Agus thubhairt ladsan, Creid anns an Tighearn Iosa Criosd agus teàrnar thu-fein, agus do thig. Ròm. iii. 28.—Tha sinn uime sin a’ meas gu’m bheil duine air ‘fhireanachadh tre chreidimh as eugmhais oibre an lagha. Ròm. v. 1.—Uime sin air dhuinne bhi air ar fireanachadh tre chreidimh, tha sìth againn ri Dia tre ar Tighearn Iosa Crìosd. Ephes. ii. 8.—Oir is ann le gràs a ta sibh air bhur teàrnadh, tre chreidimh: agus sin cha’n ann uaibh féin: is e tioclac Dhé e. R. 9, Cha’n ann o oibrìbh, chum nach deanadh neach air bith uaill.
3 Taib. vii. 10.—Agus ghlaodh iad le guth àrd, ag ràdh, Slàinte do ar Dia-ne a ta ‘n a shuidhe air an righ-caithir, agus do’n Uan.
early years without God and without hope in the world. Being possessed of a very social disposition and full of carnal mirth, she lived in forgetfulness of her immortal soul’s great and everlasting interests. A relation of hers lived some time in the farm called the “Castle,” on the north-east side of the island of Raasay. She went to visit him. On a certain Sabbath day a minister came to preach to the south end of the island, and several of the people from the north end went to hear him. When they came to the “Castle,” Isabella was not ready to go along with them, but they told her that a Catechist was to address a meeting in the extreme north of the island that day. Thither she went, and during that address the Lord opened her heart, so that she gave heed to the things which were spoken. It proved to have been the day of her espousals to Christ. Ever after that day she became a companion of them who follow Christ through evil and good report. She did not attain to twenty years at this time.
Some time after this never-to-be-forgotten day in her history she heard a sermon preached by Rev. Francis M’Bean from the text, “The Father loveth the Son, and hath given all things into his hands.” This discourse made an abiding impression on her mind. She told us that she never, before nor after, felt heaven and earth so near each other as she did that day. She told us that she heard another sermon from him about that time also on the text, “For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee.” This discourse impressed on her mind the unchangeableness of the covenant of grace, and the Lord’s inviolate faithfulness in keeping His promise to the poor sinner that trusts his all to it. Her powerful intellect, savingly enlightened by the Holy Spirit, enabled her to grasp the unchangeableness and faithfulness of God in covenant, so that, like David, she held Him by faith as her strong habitation, whereunto she continually resorted.
She was a great admirer of the Rev. Dr. Kennedy, late of Dingwall, and of the Rev. A. MacColl, late of Lochalsh. Mr. MacColl esteemed her very highly, and took her to be one of his most intimate friends. Indeed, she was considered an outstanding mother in Israel by all the pious ministers, men, and women of discernment in the north during the last fifty years. She was looked up to as a woman of great prudence, both in spiritual and temporal affairs. Her knowledge of the Word of God was comprehensive, accurate, and clear, and she made good use of it. She was not easily imposed upon, for her keen discernment of character enabled her to walk prudently toward them that she considered pious or graceless. The Lord’s people had a very warm nook in her affections and prayers, while poor sinners had a large room in her pity and also in her prayers. We have not made the acquaintance of many who had a better understanding of the doctrines and principles of the Free Church of Scotland
than she had, and her faith in them was not based on the words of any man, but on the truth of the living God. Her sagacity in dealing with the godly when Satan’s temptations overwhelmed them, was one of her strongest graces. A striking instance occurs to us. A pious man in the parish of Lochcarron had a son who studied for the ministry. At the first General Assembly of the Free Church which he attended he voted for Dr. Rainy’s party in the matters that were then rending that Church. When his father heard of it, he took to his bed and became seriously ill. Isabella, hearing of her dear friend’s sickness, went a long distance to see him. When she arrived she asked him what was the nature of his trouble. He told her: “I was sure that I had a promise from the Lord that my son would build His house, but I see now that I was deceived, and consequently I was deceived in the promise upon which I rested the salvation of my soul; for I thought I was as sure of the one as of the other.” She answered him: “Did the Lord say to you that it would be that son that should build His house? Haven’t you other sons?” He answered, “Yes, I have other sons, and the Lord may fulfil His promise to me in one of them.” The tempter was vanquished, and the man arose. The Lord did fulfil His promise by raising up another of the man’s sons to build His house.
In the year 1893 she was among the first to cast in her lot with Revs. D. Macfarlane and D. Macdonald in forming the Free Presbyterian Church. That deliverance from the heresies and corruption which Dr. Rainy and his followers brought into the Free Church was to her, and to many others, like life from the dead. They rejoiced that they could hold Church fellowship and worship God, in accordance with Christ’s institution, set forth in the Scriptures of truth, in a Church freed from Rainy’s corruptions. She was present at Raasay the day that congregation decided to adhere to the Rev. D. Macfarlane in having separated from the Declaratory Act Church, in order to maintain the Free Church in all her interests. On the evening of that day one asked her, “What do you think of the position Mr. Macfarlane and this congregation took up to-day?” “I think,” she said, “that they have done what was right, and what was their duty. If I were a man I would be away to the hill to cut divots in order to build a house for Mr. Macfarlane.” She said that to prepare their minds for the eviction out of church and manse which she perceived was sure to follow, for she knew from God’s Word that the tender mercies of the wicked are cruel.
In the year 1897 (so far as we can remember) she came south to attend Communions at Glasgow, Greenock, and Kames. This trip to the south extended her knowledge of the Lord’s people in these places, and she always asked after their welfare up to the very last. At that time she was lame owing to rheumatism in one of her legs. It worked its way to the small of her back, and left her so helpless that she could hardly go from her bed to a chair.
She suffered a great deal of pain in her back and limbs, but she was fully resigned to the Lord’s will. Even in this afflicted condition she came out to Communion Services, and on other occasions by being wheeled in a bath chair, and by making use of two crutches in moving from the chair into the Church. A friend called to see her one morning before she got up, and when he saw the great difficulty with which she passed from her bedroom to her chair, he said to her, “I am very sorry to see you suffer so severely, Isabella.” After she got seated on the chair, she said, “I justify the Lord in taking from me the use of my legs on account of the wicked use I made of them in dancing in my young days.” Her friend felt such sincerity, contrition, and abhorrence of the sin confessed in her words that he concluded in his own mind that she had reached the bottom of that affliction. So it happened; for the next time he saw her she required neither bath-chair nor crutches—only a light walking staff. She went several times to Communions to Dingwall and Portree after that.
For many years she kept a prayer meeting in her own house, exclusively for women. She continued this meeting as long as she was able to do so. A few of the women in her neighbourhood attended, and they feel now that a precious fountain in the valley has dried up. She never allowed any man to be present at these meetings, for she held with religious care the place God assigns to women in His Church. Her religious convictions and her womanly modesty caused her to abhor the masculine boldness with which women go out of their place to address a meeting of men in the house of God.
She believed that the second Commandment forbids photographs and pictures of men, and consequently she would have none of them. She was asked on one occasion in our presence—”Would you not like to have in your possession the likeness of Dr. Kennedy?” She replied, “I have his likeness in my heart.” This may be considered by some to have arisen from ignorance, but we would prefer to place it to the account of a tender conscience. We find that there were such in the Church in the days of the Apostles, and we have an injunction concerning them:—”We, then, that are strong ought to bear the infirmities of the weak, and not to please ourselves.” The only consideration some would grant to a weak conscience is, “They ought to be educated”; but we think Paul was an excellent teacher, nevertheless; he urged forbearance on the part of the strong.
A small pimple grew on her lip about twelve years ago. At first it did not cause much pain, but year after year it became worse and caused more pain. At last it began to dawn on her own mind and that of others that it might be cancer. During the last three or four years of her life, it became quite evident that it was cancer. She suffered very much with it the last year, but especially toward the end the pain was almost unbearable. But
right through, her resignation to the will of God was very exemplary. It was all in accordance with the Lord’s promise—”I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The Lord is my God.” It was the messenger sent to pull down her earthly tabernacle; but she had an house not made with hands eternal in the heavens. To that house she has departed. The breach made is painfully felt by all the Lord’s people who knew her, and not only the Church but the world also is much colder after her, for much of the spirit of grace and supplication has been withdrawn from the earth by her removal.
She was one of the truest and most steady friends we have had the privilege of being acquainted with in our day, and in an evil time when iniquity abounds and the love of many waxing cold, she will be sorely missed. She departed this life on Sabbath morning the eighth day of May, and was laid to rest in Balmacarra Churchyard on Tuesday following. Her age would be about eighty-four years. Her body rests there to await the day “in the which all that are in the graves shall hear Christ’s voice and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.” “But go thou thy way till the end be; for thou shalt rest, and stand in thy lot at the end of days.” N. C.