APPENDIX

MOULIN, 1st July, 1802.

I CANNOT think of sending abroad this edition of the foregoing letter, at the distance of nearly two years from its first publication, without bearing my renewed testimony to the power and grace of God, manifested in behalf of His people in this part of the country. The experience of years has now confirmed the favourable hopes which were entertained concerning many. Their humble, inoffensive, affectionate behaviour, toward their connections, their neighbours, and each other, has evinced that the grace of God which was bestowed on them was not in vain; that the views they had received of divine truth, were neither delusive nor unfruitful; and did not issue in barren speculations, or mystical fancies, or transient raptures, but in sound permanent principles of conduct.

The desire of obtaining religious knowledge, and the attention paid to religious instruction, which had begun to spread a few years ago, are now become very prevalent. A persuasion of the necessity of possessing vital godliness, having an interest in Christ, and living a life of faith, is become pretty general; and the less ordinary, as well as the more stated means of improvement, are well attended. Among the numbers who thus frequent the ordinances of religion, with some degree of seriousness, there is reason to fear that many still satisfy themselves with performing the outward service, without attentively considering whether they are accepted in it by God, or have profited by their attendance. They seem to be contented with hearing of God by the hearing of the ear, without their eye seeing Him (Job xlii. 5). Still it is ground of encouragement and thankfulness, that they continue to listen to the truth; because they are thus placed the oftener within its reach, and in the way of receiving it so as to feel its power (Romans x. 17).

A considerable number, however, seem to have “received the truth in the love of it,” to have devoted themselves heartily to the Lord, and to enjoy communion with Him in His ordinances. The number of these has been evidently increasing since the date of the preceding account. Most of them are found, as before, among the younger sort. The beauties of holiness, shining in their deportment, their language, and their very looks, have been witnessed by several ministers and pious persons who have occasionally visited us; and who, while they were “helpers of our joy,” have freely testified their own delight in what they beheld, and how they were “glad when they saw the grace of God” bestowed on such unworthy sinners.

There are also some who appear to be in a kind of intermediate state, who seem to be enquiring and feeling their way; but from some obstructions, either in their temper, or in their worldly circumstances, or in their domestic relations, are making little or no perceptible progress. Of such, however, we have good hopes, that they may be already under divine teaching, and that the Lord may, in His wisdom, be conducting them by a different course from what we might have recommended; just as He held His people of old about, through the way of the wilderness, and not through the way of the land of the Philistine, although that was near, lest, peradventure, they should repent when they should see war and return to Egypt (Exod. xiii. 17, 18).

We have been permitted to accompany a few of the Lord’s children to the border of the unseen world. Here we have received from them the last, and, in some respects, the most unequivocal testimony to the energy of the truth which they believed, by witnessing their peaceful, and even triumphant departure. While the avowed infidel or the practical unbeliever, with affected levity, or forced composure or stupid indifference, quits this world for another, which is to Him an “undiscovered country;” the disciple of Christ according to the clearness of his views of divine truth knows whom he has believed, whither he is going, and how he is to fare; that he is not to be banished to a strange land, but to be welcomed home to his Father’s house. We have accordingly seen such on their death-bed, “rejoicing in hope, patient in tribulation, continuing instant in prayer.” And what is likewise a striking evidence of the triumph of faith, we have seen a surviving widow and sisters not sorrowing as those which have no hope, but unfeignedly rejoicing in the well-grounded persuasion that their departed husband and friend was now in glory.

While journeying through a world full of snares and bearing about with us much remaining corruption, we would request the continuance of our dear brethren’s prayers that we may be kept from the evil which is in the world, and that our peace and brotherly love may be preserved unbroken. And we would join them in earnestly praying that God would be pleased to pour out His Spirit yet more and more, and gather increasing numbers into the Redeemer’s kingdom till the earth is filled with the knowledge of the Lord.

DONT make faith a cloak for sin. Be sure of coming to Christ; be sure of abiding in Christ; be sure of bringing forth fruit to Christ.—Dr. Duncan.

Eachdruidh mu Aindrea Mac-ille-Dhuinn, PAPANACH EIRIONNACH; AGUS M’AN CHO’CHAINNT A BH’ EADAR E FEIN AGUS AN SAGART.¹

“Iarradh iad chum an lagha agus chum na fianuis: mar labhair iad a reir an fhocail so, ‘s ann a chionn nach ‘eil solus annta.”—ISAIAH viii. 20.

LEASACHADH.

A NNS a chonnsachadh a bh’ eadar Aindrea agus an Sagart, dhi-chuimhnic an Sagart armachd chumhachdach na h-Eagluis a thoirt air an aghaidh, mar tha, Aonachd Coitchiontachd, agus Noomhachd, leis an d’ rinn Eagluis na Roimhe gu minic na h-urrad dholaiddh san t-saoghal, ‘s a tha do ghnà air an gnàth-achadh an aghaidh gach aidmheil eile. Na biodh sgàth oirn rompa, ach coinnicheamaid iad gu misneachail, neo-sgàthach, agus mothaichidh sinn nach deacair buaidh a thoirt oirre. S i mo bharail, gur e tha sa cheud àite air a chialluchadh le Aonachd na h-Eagluis, gu bheil aca ceannard, eadhon am Pàp. Ach bu deoin leam fhaicinn “C’ait’ an dubhairt Criosd gun robh ceannard saoghalta ri bhi air Eagluis air thalamh?” Theagamh gun abair thu, gu bheil far an dubhairt e, “Gum biodh aon treud agus aon Bhuaichaille ann.” Ach ‘s ann a tha ‘n earrann sin gu soilleir ga chomharrachadh fein a mach mar an t-aon Aodhaire, a’ dlu-cheangal nan Iudhach agus na ‘n Cinneach nan aon treud. Gu dearbh tha chuis co soilleir san earrann sin, ‘s gur eiginn do dhuine nach gabh san t-seadh sin e, a bhi anabarrach aineolach, no air a dhalladh le claon-bhreith. Ach, san dara àite, Gum faod Aonachd an co’-chòrdadh a thaobh teagaig, etc., a chialluchadh, a tha ri fhaicinn ann an Eagluis na Roimhe. Le teann rann-suchadh a dheanamh air an ni so, chithear nach ‘eil ann ach mealltaireachd. Cha ‘n ìognadh gad a robh coslas co’-chòrdadh san t-seadh sin, a’ measg luchd-aidmheil na h-aon Eagluis, far an e a chiont is mò a dh’ fhaodas duin’ a chur an gniomh, smuain-teach air a shon fein; agus is minic a chaidh ainneart a gnàth-achadh chum cosg a chur air daoinibh o labhairt aon ni a bhiodh mi-fhreagarrach do òrdugh na h-Eagluis! Smaoinichidh am Pàp arson nan Easpuigean, agus na h-Easpuigean arson na Clèir is isle, agus iadsan arson an t-sluaigh gu h-iomlan. Cha’n ion duinn mata iongantas a bhi oirn, far a bheil na h-uiread chùram air a ghabhail chum cosg a chur air gach rannsuchadh, gad a robh caileiginn de choslas a bhi aon-sgeulach ann. Ach na smaoinich-eamaid nach iomad connsachadh garbh a bh’ aig muinntir Eagluis na Ròimhe r’a chéile, mu thimchioll na ‘n cuise bu chudthrom-aiche. Ach a deir thusa, Nach e Aonachd aon de na comharan leis an aithnichear an Eagluis fhiar? Aidichidh mi gur e: Ach’s e “aonachd an spioraid a th’ ann,” air a bheil Criosd fein na fhiar cheann—aonachd a tha co eadar-dhealaichte o aonachd Eagluis na Ròimhe, ‘s a tha fior rioghalachd o striochdadh aindéoineach.

‘Se Coitchiontachd a tha sinn a nis r’a rannsachadh. Tha so gu bitheanta r’a thoirt fainear a thaobh ionaid agus àm. Anis m’as e le “Coitchiontachd ionaid” a th’ air a chialluchadh, gu bheil an creidimh Pàpanach ri fhaotainn anns gach àite, cha’n ‘eil sin fior. Ach m’as e mhàin a th’ air a chialluchadh, gum faighear e anns gach ionad far a’ bheil an Creidimh Criosduidh air aindmeil, faodaidh e bhi air bheag seadh. Rachadh Inneal a chràidh * a chuir a mach a Eagluis na Ròimhe, agus rachadh saorsainn coguis a dheònachadh, agus faodaidh sinn a ghabhuil os laimh, gum bi an Eagluis ath-leasaichte anns gach earrainn de’n Chriosdachd. Mar b’è sin a thachair, c’ arson a bhiodh am Pàp co anabharrra toileach air an Inneal-chlaooidhteach an-tighearnail so a chur suas anns gach àite, agus co leisg air a thoirt suas far an deach aon uair a shocrachadh? Nach ‘eil gnàthachadh a Phàp agus a luchd-leanmhuinn, sa chùis so, a’leigeadh fhaicinn meud an eagail a th’ orra a saor rannsuchadh; agus co cothromach ‘sa theirear, nam biodh so agus gach inneal an-iodhd’ eile air cur as doibh’ cha b’è creidimh na Ròimhe an t-aon aindmeil a dh’ fhaodadh a ràdh gun robh muinntir dhiubh rì fhaotainn anns gach ceann de’n Chriosdachd? A thaobh Coitchiontachd ùine, ‘s eiginn duinn ionnsuidh ghramail a thoirt air, agus fhaicinn ciod am meas air an aithrigh e. “Tha ar n-Eagluis-ne,” a deir iad, “ann o thùis; cha’n’eil ur n-Eagluis-se ann ach o cheann ghoird; gun bhi ach mu thri ceud bliadhna dh’aois. Stad, stad, a charaid, tha dà fhocal againn ri ràdh m’an ceadach sinn duibh na h-urrad bhuaidh fhaotain oirn! Tha sinn ag aideacha gu bheil ur n Eagluis-san ro shean, ‘se sin, gun robh an stèigh air an do shocraich sibhse ur n-aidmeil, ri fhaicinn o cheann ùine mbòr. Ach tha sinn ag àicheadh nach ‘eil so ach a ‘dearbadh gun robh Eagluis Chriosd gu ro-thràthail air a truailleadh o ceud fhiorgloine. Tha se soilleir gun robh a chùis mar so, o na tha’n t-Abstol Pol ag ràdh na dhara litir chum nan Teselonianach ii. 7. “Tha rùn-diomhair na h-andiadhachd ag oibreachadh cheana”; ‘se sin an ceudthùs o’n d’thainig a cheud thrèigsinn-creidimh, a bha soilleir ri fhaicinn ann an ceud linn na h-eagluis. Co luath ‘sa dh’fhàs a Chléir déigheil air nithibh aimsireil, ni a thachair gu grad, bha toil aca gach ni aomadh chum am buannachd fein, agus dealas mearachdach an t-sluaigh a dh’ oibreachadh le’n sannt anabarrach. ‘Sann a chum an t-sruth-chlais so a dh’ fhaodar gach fior-chlaonadh o’n cheud fhiorgloine, a lorgachadh, a chithear, ann an Eagluis na Ròimhe. Nach ‘eil ann an Atrionn, Ionad-meadhonach, Aideachadh, Maitheanas, le mòran de nithibh eile, ach innleachdan a fhuair a Chléir, chum am maoin a mheudachadh agus an uaill a shàsachadh. Faodar cumhachd agus urram a Phàp a lorgachadh chum na ceart stéigh cheudna. Chi neach air bith, nach ‘eil air a dhalladh le claon-bhreith, nach robh Easpuig na Ròimhe, ‘s na ceud linne, ach na uachdaran air earrann ro bheag, agus gur ann a chuid ‘s a chuid, leis a chothrom a ghabhail air còir chàich, agus gur e a b’ Easpuig air Baile mòr na h-Iompaireachd, ghabh e d’a ionnsuidh fein cumhachd, urram, agus mòralachd, mu nach robh iad eolach an ceud linnibh na Chriosdachd. Ciod ma ta gus a bheil an stràichd mhòr so a’ treòrachadh? Cha’n’eil ach thuige so: Gun robh fior-ghloine mhaiseach a cheud chreidimh gu h-obann air a thruaitleadh, agus riaghailt de mhealtoirachd Clèire air a ghabhail na riochd. Uime sin tha Coitchiontachd ùine, mar air a chàramh ri Eagluis na Ròimhe, gun bharandas air bith. Tha sin ag aideachadh gu bheil i sean; ach gur i a bh’ ann o thus, tha sinn gu tur ag àicheadh sin. Faodar fhaicinn mar chaidh i air seacharan o fhocal Dhe, agus cunntas a thoirt mu gach claonadh. Cha’n urrainn fad aimsir mearachd a naomhachadh, no idir drùidheadh Clèire breug fhirinneachadh. ‘S e focal De ar n-aon riaghailt; agus b’ fhearr leam aon earrann de fhocal Dhe bhi air mo thaobh, seach uile sgrìobhadh nan aithrichean, òrdughean gach comhairle, àithne gach Pap, agus beul-aithris gach abstoil a bha riamh sa bheatha.

‘S e Naomhachd na h-Eagluis air an d’ thoir sinn an t’ ath-ionnsuidh. Mu thimchioll so leigeam gu ràidhe na firinn. Ma tha Eagluis na Ròimhe naomha, faodaih fùthair a bhi againn gur ann an uair bu bhuaidhaire i, bu mò bha de naomhachd ri fhaotainn. Ach c’ uin bu bhuaidhaire an Eagluis so? O’n naothamh gus an seathamh linn-deug. Agus cia an t-àm bu doilleire agus a b’ an-diadhaidh a Chriosdachd air fad? Ri linn a cheart am sin. Mar dhearbhadh air na tha mi ‘g ràdh, leigeam gu neo-sgàthach mar fhianuis air eachdruidh nan àmanna sin. A ris, ma tha’n Eagluis so naomh, faodaih fùthair a bhi againn ris a bharrachd naomhachd anns na rioghachdaibh sin far am fearr a thuigear i, agus am mò a tha soirbheacha leatha. Ach ciod a their gnà nan dùthchanna sin ruinn? Ciod ach so. Gu bheil muinntir na h-Eadailte fein, far am buadhaire i, anabarrach truailidh agus mi-bheusach, gu dioghaltach neo-iodhd’ar? Nach ‘eil an gnàthachadh sin co mòr an aghaidh beus an t-Soisgeil, ‘s a tha solas do dhorchadas? Gabh beachd air an Ròimh fein, fo shùil-bheachd a Phàp, agus chi thu gu bheil i co làn ainneart, agus mi-bheus ri aon Bhaile mòr sa Chriosdachd. A’ bheil gach ni dhiubh sin fior? Mar ‘eil, cuireadh iad nan aghaidh; agus ma tha, aidicheadh luchd-dhion Eagluis na Ròimhe, ga b’e buaidh eile a th’ aice, gu bheil i fada goirid o bhi comharrachte ann an Naomhachd.

¹ Air athleasachadh le L. Mac-Illcan—1840.
* Inquisition.