SIXTH PERIOD

Containing an account of the various exercises I came under from the twenty-seventh year of my life to the thirtieth, more particularly how I was made to lay aside my own private case for a time, and how He laid on me a concern for Zion and public concerns of His glory; the fore-view I got of a stroke coming on church and land; and also the assured faith of a deliverance: both which came to pass in the years 1715 and 1716.

IN the beginning of the next year there fell a new cloud on my soul, and for the space of a month I had not one blink; but there was one word that was very sweet to me, “Because I live, ye shall live also” (John xiv. 19). I got leave to apply this word, as said to me, and so believed that I should live really, though not always comfortably and sensibly: thus again I was put to the back of the door, which I could not well bear, who, in the end of the last year, had such a pleasant season of the light of His countenance, and such access to Him in prayer and other duties, with a high tide of the manifestations of His love; but now I was deprived of those enjoyments, as also of the exercise of grace and strength to perform duties as to my sense and feeling.

When I was in this case, one night as I was trying prayer I could get no access to the throne of grace, but was still barred out; upon which I felt a party in me turning inveterate, and beginning to draw hard conclusions of glorious Christ, but immediately it was brought to my mind what I had resolved on at the last communion, that in the strength of covenanted grace I should never question His love any more, after I had gotten so many pledges of it. The consideration of this was a present help, and, by the blessing of the Lord, gave a dash to my unbelief, and so faith took the field again by and on that word, “Because I live, ye shall live also.” Here I thought there was both the fountain and the stream of the promise discovered to me. After this I had some revivings as to a life of faith, but as for sense it was gone.

After this I was removed by Providence from Stirling, where I enjoyed two years and a half of a clear gospel-light, accompanied with much power and life on my soul, the parting with which was like the rending of the bones asunder. This step of Divine Providence was very trying to me; I had no light from the Lord to this, but only an outward providential call, and in answering of it I found great bitterness of spirit, for my parents continued calling me back, and nature and reason said I should answer them; but still I could get no light, yet I yielded to them, and took a new trial, but I could get no peace, which brought me in a great strait what to do. Here God continued to hide His face from me, and providence seemed to work against me. I cannot express the bitterness of spirit and language of unbelief I did undergo. I wished with myself the Lord would take me to a desert where none that ever saw me before might see me again: the pretended reason of this foolish wish was, lest my discouragement and melancholy countenance should shame religion.

But it pleased the Lord to open a door to me in a strange place, but the change of place and company was very trying unto me, as also the gospel there was not so pleasant to me. Thus I remained for the time of two months stript of all comfort, but God was still my all, for at this time I was deprived of my former comfort I had by the gospel. The truths preached here were both sound and real, but not so applicable to my case. I was also deprived of my former comfort I had in acquaintance and relations, but that which crowned my misery was, my God did still hide His face from me.

At this time I had opportunity to hear a sermon in another place on these words, “Yea, though I walk through the valley of the shadow of death, yet will I fear no evil: for thou art with me; thy rod and thy staff they comfort me” (Ps. xxiii. 4). This sermon was very useful to me, and I got much good of it in after meditation.

Another step of the Lord’s kindness I met with in this time of the hiding of His face: there was a place where the Lord’s Supper was to be administered, and my master and mistress went there with the rest of the family, and they allowed me to come on the Sabbath, where I heard several sermons with great satisfaction; but I behoved to return at night, and knowing there was one to preach in the evening who had formerly been made singularly useful to my soul, and I would fain have stayed to hear him, and my master desired me to stay, but I considered with myself that no person being in the house, and if any evil should befall it, it would bring reproach on religion; and so I resolved to go home, believing God would make up my loss. So I came off, and on the way home my glorious Redeemer was pleased to answer my desire: He drew aside the veil and let down such blinks and rays of divine light, and manifestations of His love, so that I went more than two miles as if I had been in the gate of heaven, so to speak. Oh, that was a sweet night to my soul! and on the morrow I asked where that minister* had his text, and they told me that it was those words, “Thy God, thy glory” (Isa. lx. 19), and that the whole substance of his discourse was about glory. Oh, here I cannot but admire the wonderful condescension of a sovereign God that gave me the very same in substance immediately from Himself which He sent to His people by that minister as an instrument. Here I desire to learn a lesson, that the Lord never allowed one duty to put out another; if the soul be kept in the way of duty, it hath the better ground to expect the outmaking of the promise. But alas! this blink was soon over, and my darkness did return, and unbelief got the field. There were two parties fought within me; unbelief said, “Thy God hath forgotten thee,” but faith, looking to the promise, said, “I have engraven thee on the palms of my hands,” and “Can a woman forget her sucking child? yea, she may, but I will not forget thee,” as in Isaiah xlix. 14, 15. This struggle continued a while, but faith at length did overcome, and took the field again on that word, “Because I live, ye shall live also.” Thus I felt a power on my soul that made me say, “God is my all, and I desire no more; and ‘although the fig-tree should not blossom, nor fruit be on the vine,’ although all my comforts should be smitten down together, yet will I rejoice in a reconciled God through Christ for a portion to my soul in time and through eternity.”

* This minister was Mr. James Brisbane, minister at Stirling, who preached the sermon in the evening of the Communion Sabbath at Airth, June, 1713.

After this my own case was laid by for a time, and the Lord laid on me a concern for Zion. Here I had a case of the land and church laid before me, and how we were brought low as a nation by the woful union that was made between the two kingdoms, under which many among all ranks are made to groan. And how we are brought low as a church. The government is now wrested out of her hand by a woful act of toleration and patronage; also a woful oath of abjuration, which has caused a rent in hearts and affections both among ministers and people, together with many other steps of defection, both before and since the Revolution, that I am not so well acquainted with. But that which seals home our misery is, the Lord is away from the spirits of His people. And so I was led back, as far as I could mind, to consider what pains God had been at with this church and land, both by mercies and rods, these twenty and four years of gospel-light, with much peace and some measure of purity of doctrine, and yet were not turned to God with all our hearts. This and many other things were brought under my consideration which bred in me great fear that God would proceed in justice against us.

Here it pleased my gracious God to allow me a part of a wrestling spirit, and as I went to prayer I had all those sad things laid before me with their particular aggravations, both as to church and land, and they appeared so great that I was made to consent to the justness of the sentence, although God should disinherit the Church of Scotland and tear His contract with her, and so cast her out of His sight. Oh, here I was confounded and dashed out of countenance, but yet there was such a concern laid upon me for the poor Church of Scotland that I knew not what to think; only I thought on the example of Moses, who was dust as well as I, yet he went in and stood in the breach between God and rebellious Israel; on this consideration I began to think, Might not I, as a member of the rebellious and backsliding Church of Scotland, though as one of the vilest of all the race of Adam? yet the more vile I am, let the more glory be to grace. When I had thus reasoned with myself I felt a power by which my spirits were raised up, and I was brought under a deep meditation on the adorable mystery of the Holy Trinity, and allowed by faith to behold a God in Christ reconciled to sinners, “through whom there is access by one Spirit unto the Father.” Here I got leave to order my cause before Him, and I felt a power that made me wrestle and plead with sovereignty, and would not quit the poor Church of Scotland although I should have died on the spot; and while I was thus wrestling as in an agony, there was like a voice that said, “Come hither, and I will show you things to come,” at which I was surprised.

So I fell a reasoning if it was my duty to ask the Lord’s mind of events concerning His Church, at which the enemy took his advantage, and threw that into my mind, Was there ever any of the female sex that obtained the Lord’s mind concerning His Church? With this I was put to a stand and durst not ask; for although there were some of my sex under the old dispensation the Lord revealed His mind to, yet now in the gospel times it was not so. Oh, here I was put to a strait, for the impression I was under called me to ask, and Satan forbade me; and while I thus reasoned with unbelief it pleased the Lord to let out Satan’s chain, and so permit him further to tempt me; but that word came with power that Christ said to Peter, “Simon, Simon, Satan hath desired to have thee, that he might sift thee as wheat, but I have prayed for thee, that thy faith fail not” (Luke xxii. 31). Oh, how was I refreshed and strengthened by this scripture; yet several times in prayer the tempter presented himself in several shapes to my fancy, but during the time of his temptation my dear and kind Lord was good to me, for I enjoyed sweet out-lettings of a spirit of prayer, and frequent blinks of divine light, and manifested love; so that not only when I was in prayer, but also in meditation, my mind was transported, and when I had any turn in my hand that required little of my mind, my spirits were so wrapped up in the views of unexpressible mysteries that I could think on no other thing at these times. My mistress would have been obliged to say I was either deaf or stupid, for sometimes when she spoke to me I either did not hear, or when I spoke to her it was not suitable to what she asked, my mind not being present when I spoke. This became exercising to me: I being both amongst strangers and in service could get little time by myself.

After this it pleased the Lord to restrain the tempter, and so renewed my former exercises about the land and church, and my former call was renewed, and as much of a wrestling spirit as I was able to endure, but I was still afraid to ask; yet I sought that the Lord would show me His mind conform to His Word, for fear of a delusion. So one morning about six of the clock I was in prayer, and the Lord showed me that both church and land were in great danger, yet He would bring about a deliverance. But I forbear to mention particulars. Next, I began to reflect on what passed, and doubted if it was from the Lord, and immediately I said, “Lord, if it be from Thyself, oh, show it me again;” so I went to my employment all day, but with great difficulty, my thoughts being so carried away, and there were two parties fought within me the whole day; the one said, “I will believe,” the other said, “Dare I believe?” It was my prayer all that day and the night following, that God would conform it to me from His word; and on the morrow about the same time, namely, six of the clock, all was shown me as formerly, with these words, “Blessed is she that believeth, for there shall be a performance of those things which were told her from the Lord” (Luke i. 45), and if thou wouldest believe, thou shalt see the glory of God in Scotland. Oh now! I was confounded at the condescension of a sovereign God to me, who would not believe the first information, but would have it doubled; at which I fell a-wondering and praising, and it pleased a gracious God to draw aside the veil, and filled me full of a sense of His love that smote me down as dead; yet my soul was drawn up, and allowed a clearer faith’s view of Immanuel’s land than ever I got before. Oh, here I got leave to stand by, as it were, to view my glorious Redeemer. Oh! I thought I saw the glory of a Deity in Him, and my soul grasped about Him; I got leave, as it were, to look into the palace and view the inhabitants with sweet solace and pleasure, as if they had been friends and acquaintances to me. Oh, I dare say no more of what I here both felt and saw by faith! for though I would, I cannot mark down one word of a thousand that might be framed. I remained in this frame about an hour, and when I came to myself again, and my body and spirit sensible of one another’s actings, I asked of the Lord what would become of me when all these things will be accomplished that are told me concerning the church and land? And it was impressed upon me that I should behold part of the stroke with mine eyes, and yet be preserved. Oh, the sovereignty and condescension of a gracious God and a dear Redeemer to sinful, vile, and worthless me! But the more vile I am, the more glory will redound to grace; and that word was brought to my mind in Ps. xci. 7, “A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee: thou only shall be a beholder.” From this I was persuaded of a stroke, in less or more degree, on church and land; yet I believed a deliverance, so there remained a felt power and sense of the Lord’s love on my soul, by which I was so overcome that I was made to cry for a greater capacity to hold more and more of the communications of His love. This was on a Sabbath morning, and there remained a light on my mind the whole day, so that in time of hearing sermon I could not get my mind brought to hearken to what I heard, being still taken up in the manifestations of the love of God. Oh, this was a good day to me! And thus about the time of three months this exercise about the church and land continued, which left a savoury set of God on my soul, and I was made to believe that the Lord would bring about a deliverance for as great danger as we are in at the time, in spite of devils and wicked men. This was some time before the death of Queen Anne.

(To be continued.)

Searmon.

Cuid de Chomharraidhean air Feasgair Dhubhach aig
Eaglais Dhe.

LEIS AN URRAMACH RALPH ERSCINE, A.M.,
Ministeir an t-Soisgeil a bh’ann an Dunfermline.

(Air a leantuin o t. d. 63.)

“Ach tarlaidh air tra feasgair gu’m bi solus ann.”—SECHA. xiv. 7.

1. Tha e na chomharradh a tha bagradh am feasgair, an uair a tha daoine gu coitchionn air tòiseachadh ri bhi leisg agus codalach; oir iadsan a tha codal, ‘sann anns an oidche a tha iad na’n codal, deir an t-abstol; mar sin, an uair a thoisicheas daoine ri dùsail, tha e a’ nochdadh gu’m bheil an oidche a teachd air a h-aghaidh.—Mar sin, an uair anns a choitchiontas a tha mi-churam, agus codal spioradail, is leisg, air tòiseachadh gu grèim a dheanamh air eaglais, tha so na chomharradh air oidche breitheanais a bhi tarruing am fagus. Tha sinne a faotainn na h-oighean uile, mar-aon glic agus amaideach, ri dùsail ‘us codal mu’n d’rinneadh glaoth na meadhon oidhehe. ‘Nuair a tha muinntir ag radh, “Sith, sith; ‘an sin tha leir-sgrios obunn a’ teachd.” Tha iomadh comharradh air codal is mi-churam mu’r timchioll; agus cha’n ‘eil sinn cosmhail ri bhi air ar dùsgadh, gus an tig glaoth meadhoin oidchehe Dhe, ann an rathad breitheanais: ni mo a dhùisgeas an glaoth sin fein ginealach fein-thearuinte, mur d’thig an Tighearn gu cumhaechdach maillle ris.

2. Tha e na chomharradh air am feasgair a bhi teachd, ‘nuair a tha’n drùchd a’ toiseachadh ri tuiteam. Tha sinn a’ faotainn an Tighearn a labhairt r’a eaglais chodalach anns na briathran so, Dan. v. 2, “Fosgair dhomh, oir tha mo cheann comhdaichte le drùchd, mo chiabhha le braonaibh na h-oidchehe: aig ciallaichd na nithe a dh’fhuilg e air a son, eadhon drùchd agus braonaibh oidchehe fheirg agus dhioghaltais Dhè. An ni, as e ‘san dol seachad, a h-aon deth na h-aobhairean a’s mò air son am bu chòir dhuinne ar cridheachan fhosgaladh dha-san, a ruig e fein do do’fhearg Dhè air ar son-an. Ach a nis, tha mi a gradh, an uair a tha’n druchd a’ tòiseachadh ri tuiteam, gu’m bheil e na chomharradh air am feasgair. Mar sin, an uair a tha druchd agus dropan breitheanais Dhé air tòiseachadh ri tuiteam air eaglais, tha e a ciallachadh gu’m bheil àm feasgair na’s duirche a’ teachd air aghaidh; gu sonruichte mur bi aig na dropan so is lugha do bhreitheanais an toradh iomchuidh orra, a chum an dusgadh agus am beothachadh, ach gu’m fan iad rag-mhuineal-ach: oir, cosmhail ri leighiche, an uair nach obraich cùngaidh-leighis na’s lugha, òrdaichidh se a h-aon na’s treise; mar sin, tha breitheanais bheaga, an uair a tha iad air an cuir suarach, na’n roimh-theachdairean air breitheanais na’s mò a theachd ‘nan deigh: Mur leasaichear sibh leis na nithe so, deir an Tighearn; an sin smachdaichidh mise sibh seachd uairean fathasd air son bhur n-aingidheachdan.” Cia iomadh drop de’n oidche bha tuiteam oirnn’ air cuid deth an am a chaidh seachad, tha so soilleir do na h-uile aig am bheil an sùlean fosgailt; ‘seadh do’n dream a bheir fainear ‘sa choitichontas: cha’n e mhàin bàs iomadh duine gràsmhor, ach mar an ceudna gloir Dhe a bhi gu mór air imeachd air falbh: reubadh farsuing agus roinn na h-eaglais; a thulle air iomadh breitheanais aimsireil, lasraichean dithchasach, ceannairean, claidheamh, bochdairn, tràilleileachd, agus na’s ro-shònraichte breitheanaisean spioraduil, dòilleintinn, cruas-eridhe, amraiteas fo’n t-soisgeil, agus dropan gun aireamh do dhruichd a thuit, nach ‘eil iad so uile ag innseadh gu’m bheil an oidche a’ teachd?

3. Tha e na chomharradh air àm feasgair a bhi tarruing am fagus, an uair a tha’n t-àileadh (a bha blà le dearsadh na greine rè an la) air teachd gu bhi gle fhuair: an uair a tha a ghrian air falbh, agus an t-àileadh a’ fàs fuar, tha e na chomharradh air an oidche dhorch a bhi teachd air a h-aghaidh.—Eadhon mar sin, an’ uair a tha aingidheachd a’ meudachadh tha gradh mòran a’ fas fuar. Mata xxiv. 12. Tha am fuachd so do ghràdh Criosduidh do Dhia agus do dhaoine, na chomharradh air am feasgair na’s duirche de thruaighe a bhi teachd. Thuit eaglais Ephesus o a ceud ghradh, agus bha’n coinnleir air atharrachadh as àite, Taisb. ii. 4, 5. An uair a thainig Laodicea gu bhi meagh-bhlàth, gun bhi aon-chuid fuar no teth, ‘an sin rinn Dia a sgeith a mach as a bheul; sin ri radh, a diultadh le grain. Feudaidh e bhi nach robh aileadh na’s fhuaire riabh ann, na sin anns am bheil a ghinealach so ta nis ann a’ tarruing an anail; tha gràdh do Dhia agus do a shluagh, eud air son Dhe agus air son a ghloir aig cuid do dh’amaibh a chiadh seachad a bhlathaich cridheachan Chriosduidhean, an nis air tionndaidh gu a leithid deth dh’fhuachd feasgair a’s gu’m bheil fuachd an ailidh a’ gealltainn storm a bhi aig lamh?

4. Tha e na chomharradh air àm feasgair a bhi tarruing am fagus, an uair a thòisicheas na neoil agus an iarmailt air fas dearg agus fuitheach, mar gu’m biodh iad air dath sgarlaid; ciod sam bith laithean taitneach a dh’fheudas e a chiallachadh an deigh so, gidheadh tha e na chomharradh anns a cheud àite air feasgair, a bhi aig laimh. Mar sin an uair a tha neoil tioram, triomh athshoillse dhealraidhean na greine, a’ toirt sealladh sgiamhach, agus gun tuille a bhi ann: Tha mi a’ ciallachadh, an uair a tha cealgairreachd coitchionn, agus nach ‘eil ann an luchd-aidmheil ach neoil gun uisg, Iude rann 12, deadh-mbaiseach o’n taobh muigh, ach falamh as eugmhais an Spioraid; agus an uair, aig an am sin fein, a tha daoiné mor na tíre, co-dhiubh ‘s ann ‘san eaglais no ‘san staite, tha ag itealaich oscionn muinntir eile, cosmhail ris na neoil, ann an áite a bhi feumail ann a bhi ag uisgeachadh muinntir eile tha fodha fein, ach gu’m bheil iad air tionndaidh gu bhi gun a bheag sam bith ach na’n neoil dhearg, na’n neo-nithean falamh dealrach, gun bhrigh sam bith annta, as eugmhais grás: agus gu dearbh, an uair a ta muinntir mhór na tíre air an tabhairt thairis le Dia, agus air teachd gu bhi ‘sa choitchiontas gun ghrás, agus as eugmhais diadhachd, tha so na chomharradh air àm feasgair deth chorruich, ‘Nuair a tha Righ Saul air a dhìultadh le Dia, agus a’ ruith a dh’ionnsuidh an diabhail, ag cuir a chomhairle ri bandruidh Ender; an sin tha e fein agus Israel a’ tuiteam air, beanntaibh Ghilboa. An uair a tha Sedeciah air a thoirt thairis, maillle ri chuid ard-uaislibh, gu ceannaire a dheanamh an aghaidh righ Bhabiloin, agus cumnant a bhriseadh; an sin tha e fein agus a sluagh air an tabhairt air falbh na’n ciomach do Bhabilon. An uair a bha Diabhidh air fhagail cho fada as eugmhais Spiorad an Tighearna, air doigh a’s gu’n robh a chridhe air a thogail suas ann an ardan gus an t-slugh aireamh; ‘an sin tha buille gheur o Dhia a’ teachd an nuas air Israel. Mo thruaighe! An uair a tha daoiné mor agus uaislean air am fagail le Dia, agus air fas feolmhor, as eugmhais an Spioraid, ciod a tha annta ach co lion neul dearg soillseach, o’m bheil Dia gu h-iomlan air dol air falbh; agus cho lion comharradh fuitheach air oidheche dhorch a bhi teachd?

5. Is comharradh eile air am feasgair, an uair a tha enuic agus beanntan a’ toiseachadh air teachd eadar sinne agus a ghrian, an uair a tha iad air toiseachadh air a bhi folach na greine uaimn, an sin tha’n oidheche a’ teachd air a h-aghaidh.—Eadhon mar sin, is comharradh e air àm feasgair a bhi cabhagachadh air eaglais, an uair a tha beanntan do chiont agus do pheacadh, beanntaichean mora ag eadar-dhealachadh eadar Dia agus sinne, eadar Criosd, grian na fireantachd, agus eaglais-san. Co a’s urrainn staid ar la a thoirt fainear, agus lion-mhoireachd aingidheadh agus mi-naomhachd gach uile inbhe agus ranc, gun a bhi faicinn deadh aobhar ann a bhi firinneachadh an Tighearna ann a lathaireachd a tharruing air ais, agus gabhail ris a chronachadh, Isa. lix. 20. “Chuir bhur n-eaceartan dealachadh eadar sibh fein agus bhur Dia; dh’fholaich bhur peacanna a ghnuis uaibh?” Tha na beanntan air teachd eadar sinne agus a ghrian, agus tha’n oidheche a’ tarruing air a h-aghaidh.

6. Tha e na chomharradh eile air àm feasgair, an uair a tha an solus lion ceum ‘us ceum, a’ caitheamh sa ‘g imeachd air falbh.—Mar sin tha e na chomharradh air am feasgain a bhi teachd air eaglais, an uair a tha glòir Dhè a lion ceum is ceum a’ dol air falbh. Tha sinne a leughadh mu grlòir Dhè a bhi lion ceum is ceum a’ falbh o’n a cherub gu starsnaich an tigh, agus an sin sheas e; o’ na sin gu meadhon a bhaile; agus o’ na sin gus a bheinn, Esec. x. 4, 18; xi. 23. A’ feuchainn dhuinn, le sin, eia mar a tha’n Tighearn le cho liugha ceum ‘us gluasad a’ dol air falbh o shluagh peacach, mar nach báill leis falbh; agus a’ feitheamh a dh’fhaicinn an dean neach sam bith eadar-ghuidhe ris gu ath-philltinn. Tha glóir Dhe a bhi lion ceum is ceum a’ dol air falbh, na chomharradh air am feasgair a bhi lion ceum is ceum, a tarruing am fagus.

7. Is comharradh eile air ám feasgair a bhi teachd, an uair a tha eoin a chiuil ‘nan tosd, agus a’ sguir dheth an euid nòtaichean ciuil.—’Nis, tha fhios agaibh, gu’m bheil ám soluis na h-eaglais air a shamhlaichadh ri ám seinm nan eoin. Dan. ii. 12. Mar sin tha sinne ag radh, gu’m bheil e na chomharradh air feasgair dhorch a bhi am fagus, an uair a thòisicheas eoin a chiuil air sguir: Tha mi ciallachadh an uair a tha luchd seinm binn Israel air call am fonn ciuil, agus a tha iad a mach á cuirt: air dhoibh a bhi cho fad a mach a cuirt ‘s nach ‘eil iad feumail na’s fhaide ann an cuirtibh Shioin. An uair a chuir Dia Eli am mach a cuirt, agus nach labhradh e ris-san ach ri Samuel òg: an sin bha oidche feirge ‘am fagus do theaghlaich Eli, do Hophni agus Phinehas; ‘seadh, do dh’Eaglais Dhe; oir gu h-ath-luath ghlaichadh áire Dhe, agus dh’fhagadh i ann an lamhan na’m Philisteach. An uair a bha Solamh a mach á cuirt; an sin bhris feachd do naimhdean a steach air fein agus air a shluaghsan. An uair a tha seann luchd-aidich air an cuir a mach a cuirt, eoin a chiuil air an cuir ‘nan tosd, agus seirbhisich urramach, a bha feumail air an latha, air an cuir air falbh, mar nach biodh tuille feum air an son, tha so ag radh gu’m bheil àm feasgair a’ teachd air aghaidh. An uair a tha Dia ag radh, ann a fhreasadl r’a sheann chairdean agus a luchd-fàbhair, nach ‘eil na’s mò aig r’a dheanamh leo anns an t-saoighal so, air dha am an euid seinm a bhi seachad: an uair a tha innealan feumail air teachd gu bhi na’n salann mi-bhlasda, air dhoibh am feumalachd a chall, an deadh-bhlas, agus an ceòl, tha e na chomharradh gu’m bheil an oidche a’ tarruing am fagus, an uair a tha eoin an latha a’ crubadh.

8. Tha e na chomharradh gu’m bheil am feasgair a’ teachd, an uair a tha eoin an latha an dara euid aig itealaich a dh’ionnsuidh an euid nid, no a’ crùbadh agus a’ cuir an guib fo’n euid sgiathan, mar sin tha eoin na h-oidche ‘gan taisbeanadh fein agus ag itealaich mu’n cuairt; an uair a tha eoin na maduinn a’ dol as an t-sealladh, agus eoin na h-oidche, a leithid a’s an ialtag ‘us a chailleach-oidche, nach urrainn solus an la a ghiùlan, ‘gam foillseachadh fein, tha sin na chomharradh air an oidche a bhi tarruing am fagus.—Mar sin, a mhuintir ionnuinn, tha e na chomharradh brònach air oidche gle dhorch a bhi teachd air eaglais, ‘an uair nach h-e a mhàin, air an aon làmh, gu’m bheil eoin an la, a tha seinm gu binn an cuir an ceill am fuam aobh-neach, an dara euid ag itealaich air falbh a dh’ionnsuidh am fois neamhaidh; no ma tha h-aon sam bith dhiubh air am fágail, mar a tha dochas agam u’m bheil iomadh, gidheadh tha iad gu coitchionn fo ni-eigin do neul no do sgail dorch de thosdaechd, a tha milleadh am feumalaechd agus an cuid cuìl; ach mar an ceudna, air an lamh eile, an uair a tha eòin na h-oidheche, an leithid is saobh-chreidmheich agus luchd teagaigse meallta, aig itealaich mu’n cuairt, agus ‘gan leigeil fein ris. Na’m biodh e na la soilleir anns an eaglais, an leithid sin do dh’eòin oidheche, a tha gabhail tlaechd ann an dòrchedas a mhearachd, cha togadh iad an cinn ‘am mach a’n cuid tuill; ach tha iadsan a bhi ‘gam foillseachadh fein, a roimh-innseadh gu’m bheil oidheche dhorch a’ teachd; oir tha tuil do mhearachdan a’ toirt air aghaidh tuil do dh’fhearg, 2 Tes. ii. 10, 11, 12. 2 Pead. ii. 1, 2. Gu cinnteach cha’n ‘eil mearachd as damnaite agus is milltiche, na bhi ‘g àicheadh an Tighearn a cheannaich iad, agus a bhi tilgeadh neul air ard-dhiadhachd an Tighearn Iosa Criosd: tha neul dorch so na’n Arianaich na aon de na neoil is duibh a chomhdaich eaglais an t-soisgeil rianh; agus fathast, a thaille air a so, is iomadh neul dorch eile do mhearachd a dhorchnaich ar n-iarmailt. Gidheadh, feumaidh mearachdan agus saobh-chreidimh a bhi ann, deir Spiorad an Tighearn, a chum’s gu’m bi iadsan a tha air an dearbhadh air an deanamh aithnichte, agus feumaidh iad a bhi ann mar an ceudna, a chum ‘s gur mò a dhealraicheas firinn dhearbhte an uair a bhriseas i mach ‘o bhi fuidh neul dorch a mhearachd.

9. Tha e na chomharradh air gu’m bheil àm feasgair aig lamh, an uair a tha daoine gu coitchion air an sgitheachadh le’n saothar agus air an sáráchadh le obair an là. Mar sin tha e na chomharradh air feasgair air eaglais, an uair a tha iad ag radh ‘sa choitchiontas mu sheirbheis Dhé, agus obair an là, “Ciod an sgios a tha ann?” An uair a tha muinntir sgith do Chriosd agus de’ a chuing-san, sgith de’n fhiar dhiadhachd, &c. Tha so ag innseadh gu’ bheil Dia sgith dhiubh-san; nach ‘eil Dia agus iadsan gu comunn a chumail fada cuideachd; no gu’m bheil cuing eigin ni’s truime gu bhi air a cuir air am muineal, gu thabhairt orra fadail a bhi orra, agus gabhail ni’s roghnaichte ri a chuing-san a tha furas agus eutrom.—Tha an sgios so deth sheirbhis Dhé soilleir do thaobh coitchiontas dia-àicheadh agus mi-chreidimh ar là; daoine a bhi ‘g radh ris an Uile-chumhachdach, “Imich uainn, oir cha’n àill leinne colas a ghabhail air do shlighean.” Có e an t-Uile-chumhachdach, gu’n deanamaid seirbhis dha? Iob xxi. 14, 15. Tha e soilleir o’ na bhacadh a thá air a chuir air ath-leasachadh, ni tha dearbhadh nach ‘eil ann ach leanabh an-abuich, tha e fantainn ann an aite na breith, no na’s roghnaichte a’ dol air ais, ‘s a’ tarruing air a h-ais a làmh; ni a tha ‘g radh gu’m bheil leanabh na feirge gu bhi air a bhreith roimh leanabh na tròcair; tha mi ciallachadh an eachdraidh sin, Gen. xxxviii. 27.—Tha e soilleir o’ na so, nach ‘eil neach ann gu seasmh anns a bhriseadh, air am bheil fearg aig dol a steach. Esec. xxii. 30, 31. ‘Nuair a tha daoine ann an coitchiontas air fas sgith do dh’urnuigh, tha am briseadh fosgailt, agus breitheanasan ullamh gu theachd a steach. Agus aig cuid do dh’amaibh tha sluagh air fas cho sgith do Dhia, agus cho abaich air son buille, is ge d’bhiodh iarmad ann a bhiodh gleachd agus dripeil da’n taobh, nach deanadh iad feum dhiobh. Feudaidh peacadh a theachd gu a leithid do dh’airde is gu’m bi ionracas ceartais Dhe cho mòr ann an geall air a pheanasachadh, ann an eaglais no ann an rioghachd, air doigh ‘s nach urrainn eadar-ghuidhe a’s ro chumhachdaiche dhaoine buadhachadh, Iere. xiv. 1. Tha àm ann anns nach dean urnuighean no tagraidhean buannachd do shluagh; seadh, an uair nach dean eungaidh-leigheis feum, Esec. xxiv. 13, 14.

10. Tha e na chomharradh air àm feasgair a bhi teachd an uair a tha’n solus air teachd gu bhi an-shoerach, agus uinneagan air teachd gu bhi neo-fheumail air son leigeil a steach an t-soluis; agus an uair a tha daoinne a’ dùineadh na’n uinneagan gu cumail a mach a beag sam bith de’ sholus a tha dealradh; tha fhios agaibh gu’m bheil so cleachdaichte, an uair a tha’n oidheche a’ teachd.—Eadhon mar sin, a muinntir ionmuinn, tha e na chomharradh air oidheche dhorch a bhi dlùth do làmh ann an eaglais Dhe, an uair a tha solus an t-soisgeil air fàs an-shoerach do dhaoine, an uair is roghnaiche leò dorchadas an aineolais, na solus an eolais, agus dorchadas na mearachd roimh sholus na firinn; dorchadas na’m barailean laghail roimh sholus diomhairreachdan an t-soisgeil, Eoin iii. 19. Tha orduighean an t-soisgeil air an coinneas ri uinneagan air son leigeil a steach an t-soluis, Dàn. ii. 9. ‘Nis, an uair a tha iad so air fàs neo-fheumail a chum na criche so, agus an soisgeil air teachd gu bhi fuidh thair choitchionn, tha e na chomharradh dubhach air oidheche a bhi teachd, 2 Eachd. xxxvi. 15, 16. Bha là mòr dheth an t-soisgeil aig Jerusalem; ach thoisich i air clachadh na’m faidhean, agus cha b’aithne dhi là a fiosrachaidh trócaireach; uime sin thainig fearg orra gus a chuid a biomalaich’; agus, “Feuch, dh’fhagadh a tigh dhi nà fhàsach.” Tha againn ar là soisgeil; agus bha’n t-am ann anns an robh an soisgeil gu h-arda air a mheas; ach feudaidh e bhi gu’n d’thug da-flichead no deich bliadhna-fichead do sheilbh air an t-soisgeil do mhòran an leoir dheth, air doigh’s gu’n do ghràinich iad am mana neamhaidh; tha e air teachd gu bhi na lòn eutrom agus gun bhlàs do na chuid a’s mò; bithidh ni sam bith eile ‘san t-saoghal na’s blasda leò, ‘nam beul, na uisgeachan an ionaid naoimh. “Tha’n solus a’ soillseachadh anns an dorchadas, agus cha do ghabh an dorchadas e;” ‘Seadh, tha’n dorchadas a’ druideadh a mach an t-soluis, no, aig an àm cheudna, “A’ bacadh na firinn ann an neo-fhirinn-teachd,” Rom. i. 18.

II. Tha comharraidhean foillseachaidh ann a tha nochdadh gu’m bheil an t-àm air làthair na am feasgair. Tha mòran de’ na nithe a dh’ainnmich mi, cha’n e mhàin ag innseadh, gur am feasgair e, ach tha iad mar an ceudna na’n roimh-radh air feasgar na’s duirche bhi tarruing am fagus. Agus mar nach deach mi mach as mo Bhiobull a dh’fhaistneachd air ciod a tha gu teachd; ni mo a ruigeas mi leas a dhòl fad as a dh’fhaotainn comharraidhean agus dearbhachdan, gu’m bheil an t-àm anns am bheil sinn beò, gu dearbh, na àm feasgair, air iomadh doigh: agus am feadh a tha mi ‘tairgse na’n comharraidhean so air am feasgair, feudaidh sibh, agus bu chòir dhuibh sibh fein a rannsachadh, a dh’fhaicinn am bheil e na oidheche dhorch maille ribh fein, co maith a’s maille ri eaglais Dhe anns a choitchiontas, a chum’s gur mò a bhios do dhoilgheas oirbh airson dorchadas bhur staid, agus gur mò a chuireas sibh do dh’fheum air Criosd tobair an t-soluis, a chum is air trà feagsair gu’n toir air solus dealrachadh.

Tha comhar’an na h-oidheche aig an àm so lionmhor! ainnichidh sinne iad so a leanas fathast a’ deanamh fèum dhe’n t-sàmhladh a tha Spiorad Dhé a’ cleachdadh.

1. Tha e na chomharradh dubhach air àm feagsair ‘san am a tha làthair, ‘nuair a tha reultan a mhain a’ taisbeanadh agus a ghrian a’ dol as an t-sealladh; ‘nuair nach’eil ach reultan a mhain ri’m faicinn anns an samhlachadh ri reultan a tha faotainn an soluis o’ na ghrian; tha iad air an gairm reultan ann a lamhdheas: ach ‘se Criosd e fein grian na fireantachd. ‘Nis nach’eil e na dhearbhachd gur àm feagsair a th’ann, ‘nuair nach urrainn solus na gréine, gloir Chriosd, a bhi air fhaicinn, ach a mhain solus na’n reultan a bhi ri’m faicinn? Agus nach ‘eil tuille ann ach solus cuspaireach o’n leth a’ mach deth mhinistreileachd-soisgeil, as eugmhais solus eòlais gloir Dhia o’n leth a stigh, ann an gnùis Iosa Chrios?

Agus ‘nuair a tha muinntir ag amhare a mhain air na reultan; a’ sealtainn a mhain ri meadhoinean agus air an togail leò, as-eugmhais a bhi ag amhare ri Criosda fein?

1. Tha e na chomharradh brònach air àm feagsair ‘nuair a tha sin a tha air a ghairm tuiteam na’n reultan so-fhaiesinneach. Agus nach’eil e na am feagsair leis an eaglais, ‘nuair a tha na reultan am faicinn a’ tuiteam mar gu’m b’ann, o neamh gu talamh; ‘nuair a tha iadsan a bha na’m ministeirean agus na’n luchd-aidich ainmeil, a tuiteam air falbh o’na chreideamh, agus ‘nuair a’ tha iad air am faiesinn ann a bhi deanamh long-bhristeadh air a chreidimh agus air deadh-choguis: ‘nuair a tha’n dràgon a’ spionadh sios na’n reultan le earbull, agus mic na maduinn a’ tuiteam a chum na talmhainn? Gu cinnteach tha àm claonaidh agus tuiteam o’n a chreideamh mar so.

2. Tha e na chomharradh air àm feagsair, ‘nuair a tha teine coimheach a’ dearsadh, agus teintean fallsa air an leantuin, agus tlachd a bhi air a ghabhail annta, agus earbsadh air a dheanamh asda. Agus nach’eil e na àm feagsair dorcha, ann an seadh spioradail, ‘nuair a tha solus nadur fiadhaich, solus gliocas dhaoine agus reuson feòlmbhor, aig gabhail aite solus spioradail, soisgeileach, seriobturail, agus ‘nuair a tha daoine a’ leantuin luchdùil dhall, soluis mheallta, a tha ullamh gu’n treòireachadh a chum na dìge; agus gu sonruichte ‘nuair a tha daoine aig earbsa as an soluis fein? Cha’n’eil comharradh eile na ‘s mò air daoine a bhi ann an oidheche dhorch staid naduir, gun solus tearnaidh, na ‘nuair a tha iad earbsadh as an cuid eòlais fein, agus nach’eil iad a’ faicinn an doille ‘san dorchadas fein, Eoin iii. 39, 40, 41. ‘Chum na crìche so faic I. Corint. iii. 18, viii. 2.

3. Is comharradh air gur àm feagsair a th’ann, ‘nuair a tha solus inneilean eile a’ faotainn barrachd; an leithid agus coimlean, leusan, agus lòchrainean, ann an àite solus an là agus solus na grèine.—Eadhon mar sin, Tha e na am feagsair anns an eaglais, ‘nuair an aite simpl’eachd an t-soisgeil, agus searmoin-eachadh soilleir air focal Dhe, gu’m bheil toiseach air a thabhairt do ghliocas briathran agus do dh’eolas dhaoine. ‘Nuair, air an aon làimh, a tha luchd iarraidh air son dreuchd na ministreil-eachd, agus iomadh a tha air an sgeadachadh le dreuchd na ministeileachd, ge d’ tha iad air an tumadh no air an dath le’ cleachdaidhean fuasgait, ‘gan togail fein suas le doigh nuadh fasanaichdhean searmonaichidh, le caimt dheasbhriathrach bhosdail, gun a bhi foghlum Criosd a shearmonachadh, agus firinnean mòra cinnteach an t-soisgeil! Ach a roghainn air sin beachdan falamh, agus modhalachd gun bheatha: agus, air an làmh eile, ‘nuair a ta saoghal do sluagh, a tha teachd fo’ ainm muinntir thoinisgeach, agus sluagh de bhlas co annasach, ‘snach dean searmon an toileachadh, ach na searmonnean sin a tha gu h-innleachdach air an sgeudachadh le taisbeanadh de’ bhlatbaibh maiseach de’ bhriathran deas-chainnteach; agus an uair a tha so air teachd anns a choitchiontas gu bhi ni’s roghnaichte, na searmonachadh comhnard, cumhachdach, agus spioradail, ann an ceart-aghaidh rathad an Abstoil Phòil, ge do bha e na dhuine a raining air mòr fhoghlum agus eomasan I. Corint. ii. 1, 2, 4. ‘Nis ‘nuair a tha na soluis innleachdach so air an cuir suas agus fo mheas, mar an t-aon solus a tha air iarraidh tha so ag innseadh mu staid dhorch na h-eaglais; agus gu sonruichte an tigh dhorchadas anns an bheil iadsan, a tha ‘gan toileachdadh fein le coinnlean de’n t-scòrs’ sin, an aite an t-soluis fhior, Eoin. i. 9.

4. Tha e na chomharradh air am feasgair, an uair a tha dòrchadas a’ bacadh an t-soluis, cuir amaladh air breithneachadh, agus ag aobharachadh iomadh mearachd. Isa. v. 20.—Mar so tha àm feasgair ‘sa choitchiontas anns an eaglais, an uair a tha dòrchadas tigh an aineolais ‘gan comhdachadh, agus aghaidh a chomhdaich a’ fantainn, ann a mheud ‘s nach ‘eil eadar-dhealachadh air a chuir eadar maith agus ole, firinn nó mearachd; agus an uair a tha iad ‘sa choitchiontas a’ ruith a chum mearachdan. C’ia cho furas ‘sa tha daoine ri bhi air am mealladh anns an dorch, agus droch bhathar a bhi air a chuir ‘n an lamhan? Tha iad a’ labhairt nithe fallsa, ann an àite na firinn, deas-ghnathana ann an àite naomhachd; agus ag cuir dhiubh ni sam bith do dhaoine anns an dorch; agus tha mealltaireachd a’ pheacaichd a’ riaghladh os-cionn dhaoine, do bhrigh’s gu’m bheil iad ann an staid dorchadais, agus as eugmhaistuigse spioradail, ann a mheud ‘s nach urrainn iad nithe Spiorad Dhe a ghabhail. 2 Cor. ii. 14.

5. Tha e na chomharradh air àm feasgair, an uair a tha obair an là air a chuir seachad, agus obair na h-oidheche aig làimh.—Eadhon mar sin, nach ‘eil e na àm feasgair aig sluagh an uair a tha oibre na dochadais, gu coitchiunn air an cuir an gniomh? Oibre an dorchadais so, feudaichd sibh an tionaill bho Rom. xiii. 12, 13. Faic Iob. xxiv. 17. Gu cinnteach an uair a tha luchd-aidich air tionndaidh gu bhi mi-naomh, agus oibre an dorchadais gu coitchiunn air an cleachdadh, an sin is àm feasgair a th’ann. Tha àm peacachaidh do ghnath na am dorch: ‘se mi-naomhachd nighean na doilleireachd. ‘Se dorchadas agus aineolas air Dia ann an Criosd is freumh do gach uile aingidheachd agus mhi-dhiadhachd.

6. Tha e na chomharradh air am feasgair, an uair a tha daoine ‘sa choitchiontas air seachran as an t-shighe; oir tha sluagh a’ dol air seachran anns an dorch.—Eadhon mar sin, nach ‘eil e na am feasgair anns an eaglais; agus aig a mhòr-chuid, an uair nach e a mhàin gu’m bheil oibrichean an dorchadais air an cleachdadh, le daoine a bhi deanamh sin a ta ole; ach mar an ceudna dleasdanais na diadhachd a bhi air an dearmad agus air an seachnad, le daoine bhi dol air seachran a mach as an deadh shlighe? agus cha’n iongantach ge d’robbh daoine a’ briseadh àithnteann Dhe le ‘n deanadais, an uair a tha iad a’ dol air seachran uath le’n dearmaid. Ach ciod is aobhar do sheachran, ach dorchadas agus easbhuidh tuigse, an ni a tha na pheacadh bàsmhor?—Gnath. xxi. 16.

7. Tha e na chomharradh air àm feasgair, an uair a tha tuisleachadh air teachd gu bhi coitchionn; oir, mar a tha muinntir a’ dol air seachran anns an dorch, mar sin tha iad a’ tuisleachadh anns an dorch. Mo thruaighe! Ciod an dearbhachd bhrònach air àm feasgair, ann an seadh spioradail, an uair a tha daoine tuisleachadh air gach clach a chomhlaicheas iad air an t-slighe, agus a’ ruith thairis air cragain cumnartach gun fhios doibh, agus gu sònruichte an uair a tha Criosd fein air teachd gu bhi na chloch-thuisliadh dhoibh. Rom. ix. 32, 33. O! Tha iad ann an dorchadas uamhasach a tha tuisleachadh air carraig na’n linnibh, air am bu chóir doibh a bhi togail! Ciod uime, deir sibhse, eo iad a tha tuisleachadh air Criosd, ann an àite a bhi a’ togail air? Eadhon, iadsan a tha coslach ris na h-Iudhaich, aig am bheil eud a thaobh Dhe ach cha’n ann a reir eolais, air dhoibh a bhi aineolach air fireantachd Dhe, agus a’ dol mu’n cuairt a dhaingneachadh am fireantachd fein, agus gun a bhi striochdadh do dh’fhireantachd Dhe, Rom. x. 2, 3. Far am faic sibh gur dorchadas an aineolais leis an robbh iad air an cuairteachadh, a b’aobhair do an cuid tuisleachaidh. Cha robbh iad aineolach air lagh Dhe; ni-h-eadh. Bha iad eudmhor air son sin: aeh bha iad aineolach air fireantachd Dhe, air fhoillseachadh anns an t-soisgeil, sin ri radh, mu Chriosd mar chrioch an lagha chum fireantachd: agus do thaobh so thuislich iad anns an dorch. Tha iomadh aig am bheil mòr sholus ann an eolas an lagh, agus glé theth le eud air son lagh Dhe; agus fathast a tha ann an oidche dhorch an aineolass mu Chriosd agus mu fhireantachd Dhe: agus mar sin tha iad a’ tuisleachadh anns an dorch, agus a’ tuiteam a chum leir sgrios.

(Ei leantruinn.)

THE nature of hope is to expect that which faith believes. What could the joys of heaven avail us if it were not for our hope? It is the anchor of the soul, which being cast into heaven, it stills the soul in all troubles, combustions, and confusions that we daily meet withal.—Sibbes.

Is it not an unreasonable speech for a man at midnight to say it will never be day? And so it is an unreasonable thing for a man that is in trouble to say, “O Lord, I shall never get out of this! it will always be thus with me!”—Sibbes.