BY THE REV. D. M. MACDONALD, PORTREE.
SINCE the last report on this subject was submitted to the Synod there appears to be very little change for the better in the moral and religious condition of the people. Signs of improvement are conspicuous by their absence. Family religion is at a low ebb in Scotland to-day. Time was when whole families might be seen in their pews on Sabbath, but in many cases now it is deemed enough if one or two are at service on the Lord’s Day. This shows the indifference that prevails to the claims of God and the interest of the soul. In the homes of many church members family worship is rarely conducted. Children in such households are very liable to look on religion as a mere form, and a matter of no consequence either for time or eternity. Parental control is weak; young people refuse to do what they are told, and do not see their need of going to church. This attitude of mind is fostered by places of amusement and evil companions. At the same time, parents are much to blame for the irreligion of their children, because they fail to show the right example. By holding family worship, exercising proper discipline, and instructing their children in the doctrines of the Gospel, parents would help to bring about the right religious atmosphere, and instil into their minds a regard and reverence for divine realities. As a Church we emphasise these points in our baptismal service, and most of our people make some effort in the direction indicated. The Committee would seriously warn those who are lax in these matters to remember their baptismal vows, and to amend their ways.
Reports of revivals in various places have appeared in the press, the interesting feature of some of them being that they began not through any human agency, but apparently by reading the Word of God, the Holy Spirit making use of the Word to bring home to sinners their need of salvation. As we have not been in contact with these reported revivals, we do not take upon ourselves to judge of their genuineness, but “time,” as one has well said, is a good judge, and it will show whether or not the fruit is good. We do not believe that there can be any real revival of religion where the doctrines of grace are not faithfully and scripturally proclaimed. This has been an outstanding feature in all real revivals from Pentecost onwards. We must not limit the power of the Spirit, for He can bring about
many conversions by the Word alone. Nevertheless, it is usually through the preaching of the Word that He brings souls into the Kingdom.
There is no diminution in the mad desire for pleasure. Our population is, especially in the large towns and cities, approaching the condition of the Roman citizens before the fall of their famous city and empire, when they had nothing in view but “bread and games.” Not content with six days in the week for amusement, many seek to turn God’s Day into a day of pleasure. The wealthy travel about in motor cars, while the workers must have football, cricket, and political gatherings on the day of rest. There is much loose talk in our day about rights and freedom, but there can be no true freedom without law, and many who so loudly claim their rights forget how often they are insolently invading the far more sacred rights of others. The observance of the Sabbath is a binding obligation upon all, and those who desecrate it will have to give a solemn account to the Lord of the Sabbath at last. If Sabbath profanation were denounced as it should be in the pulpits of Scotland we believe it would receive a check, but too many of those who profess to preach the Gospel are themselves very loose in their observance of the Lord’s Day. In the opinion of the Committee, the Government should prohibit at once amusements and trading on the day of rest.
Betting and gambling appear to be deplorably prevalent in urban areas and industrial centres. It also seems to be spreading in rural districts, especially on occasions like “shows.” Police officials complain of the elusiveness of the laws in application, and appeal for the help of the churches and the general community in making and administering the laws effectively. The Committee refer to this in view of the possibility of the Government passing an Act for the taxation of betting. The ramifications of this tremendous iniquity are beyond description, and the Church should do its utmost to help all who are opposed to the passing of such a bill. The operation of the Scotland Temperance Act has been attended with a measure of success in some localities. Abuse of drink and betting are no doubt responsible for most of the crime committed in the nation, so that to any sensible person the restriction of these evils should appeal as most desirable. An investigation has found the following results in dry areas:—(1) The children of the poorer classes are better clothed and fed, (2) many more housewives are getting their proper share of the weekly wage, (3) quite a number of men who have been
habitual drunkards will not now take the trouble to travel to the nearest wet area, (4) work is more punctually dispatched, (5) Savings Banks, despite the hard times, have done well, (6) police statistics, without exception, reveal remarkable decreases in crimes associated with alcohol. From the above information we may legitimately infer that restriction of the drink traffic would benefit the nation morally and physically.
The outlook for Popery in Britain is more favourable than ever. The recent visit of our King to the Pope, against the wishes and contrary to the religious principles of the vast majority of his Majesty’s subjects, has caused pain and disappointment. This unprecedented and retrograde step will bring guilt on the nation, and seriously weaken the attachment and loyalty of multitudes of his Majesty’s subjects to his person and throne. The Government are largely to blame for this visit, and it reveals how weak Protestant sentiment is in those who guide the affairs of our nation. One excuse alleged for the visit was the fact of our having an envoy at the Vatican. This itself is a crying scandal, and costs the country nearly £6000 per annum. It would be far more beneficial to spend this amount on improving the conditions of our people in the Highlands than to squander it on a useless Envoy in a foreign country. In some of the Presbyteries of the larger Churches certain members objected to a protest being lodged against the visit on the score of its being not polite to do so, and that it would give offence to Catholics. They seem to ignore or belittle the fact that many of the Roman Catholics of Ireland, Quebec, and Australia showed neither courtesy nor regard for our feelings as a Protestant nation during the war. They openly declared their hostility and wished for our downfall. The people of this country should not forget that the Pope was in league with the Kaiser for the overthrow of Britain, and in many ways showed his partisanship with our enemies during the late war. The citizens of our nation have the right to protest against what is illegal and unconstitutional, and Governments that tamper with the Protestant Constitution of this country are helping to weaken the foundations of morality and true liberty. Such Governments will bring about speedily their downfall.
Startling facts have been brought to light by a Committee of the Established Church regarding the immigration of Irish Catholics into Scotland. The infor-
mation supplied by this Committee bodes ill for Scotland unless a change for the better takes place. Here are some of the facts:—
| 1881. | 1901. | 1911. | 1921. |
|———|———|———|———|
| 327,239 | 432,900 | 518,969 | 601,304 |
The Irish population has almost doubled in the last forty years. What of the Scottish population? In the twenty years, 1881 to 1901, the Irish population increased by $32\frac{1}{2}$ per cent., while the Scottish population for the same period increased by only $18\frac{1}{2}$ per cent. In the twenty years, 1901 to 1921, the Irish population increased by 39 per cent., while the Scottish population increased by only 6 per cent. That is to say, that from 1881 to 1901 the increase of the Irish population was nearly twice as great as that of the Scottish population, and from 1901 to 1921 the increase of the Irish population was $6\frac{1}{2}$ times as great as that of the Scottish population.
Statistics as to marriages show that the power of the Irish race in Scotland to increase more rapidly than the Scottish race will become greater in the future than it has been in the past.
The report of the Registrar-General shows:—
| | Total
Marriages. | Roman
Catholic. | |
|———-|———————|——————–|———|
| 1861-65 | 109,063 | 10,378 | 1 in 10 |
| 1881-85 | 130,879 | 13,009 | 1 in 10 |
| 1901-05 | 159,192 | 16,712 | 2 in 19 |
| 1918-21* | 130,176 | 16,204 | 1 in 8 |
It is a notable fact that whenever the Irish population reach a certain proportion in any community, whether village, small town, or area of a great city, the tendency of the Scottish population is to leave as quickly as they possibly can. Many areas of the large cities, not a few villages, and even some small towns, are becoming exclusively Irish. In Port-Glasgow the number of Irish marriages in 1921 was 43, while the Scottish marriages was 89; in 1922 the number of Irish marriages was 40, while the Scottish marriages were 66—the percentage of Irish marriages increasing from 32.5 per cent. in 1921 to 37.7 per cent. in 1922. In the parish of Old Monkland on the 31st January 1923 the total number of Scottish children attending school was 8018, while the number of Irish children was 5000. The Croy district of the parish of Cumbernauld is practically Irish; the Scottish mining
population, refusing to stay, have gone elsewhere. This social phenomenon has a very sinister meaning for the future of our race. The time is rapidly approaching when, through this racial incompatibility, whole communities in parish, village, and town will be predominantly Irish. It is, in fact, a sober and restrained prophecy to say that through the operation of the various factors now at work—immigration of Irish and emigration of Scots, disinclination of Scots to work alongside and live among Irish, partiality of Irish foremen for employing Irishmen—the great plain of Scotland stretching from Glasgow in the west to Dundee and Edinburgh in the east, will be soon dominated by the Irish race.
At present the problem is admittedly most formidable in the Western industrial shires. But already there is conclusive evidence that the thorough permeation of the industrial east is merely a matter of time. Educational statistics for Edinburgh and Dundee tell their tale of a growing Irish population, overtaking—more gradually than in the west, it is true, but as surely—the Scottish population. Wherever industrialism prevails the Irish race increases. West Lothian has one Irishman for every eight Scotsmen; East Lothian one for every twenty-five Scotsmen. Given the continuance of the present conditions, there is every certainty that the industrial east will soon become as Irish as the industrial west. Meanwhile the population of rural Scotland—in the Highlands and southern uplands, where the Scottish race is unadulterated—goes steadily down.
Even now the Irish population exercise a profound influence on the direction and development of our Scottish civilisation. Their gift of speech, their aptitude for public life, their restless ambition to rule, have given them a prominent place in political, county, municipal, and parochial elections. They have also asserted themselves in co-operative and benefit societies. They have had an unfortunate influence in modifying the Scottish habit of thrift and independence. An Irishman never hesitates to seek relief from charity organisations and Local Authorities, and Scotsmen do not see why they should not get help when Irishmen receive it. Indeed, it must be said that the social problem has been complicated and increased by the presence of the Irish population. Generally speaking, they are poor partly through intemperance and improvidence, and they show little inclination to raise themselves in the social scale. The Irish race, too, modify admirable Scottish customs. The Scottish reverence for the Sabbath day is passing away; it has now become a day for political meetings and for concerts. It may be that there
is in the Scottish mind a tendency towards the secularisation of the Sabbath, but indubitably this tendency has been increased and stimulated by the influence of the Irish race. It is not alone the unconscious influence of a large alien population in our midst that is changing the spirit and form of our Scottish civilisation; the Roman Catholic Church has definitely committed herself to the task of converting the Scottish nation.
The Education Act of 1918—passed through Parliament when Scotland was deeply and painfully preoccupied with the problem of the war—has proved an immense boon to the Roman Catholic Church. It has made her in proportion to her numbers the most richly endowed Church in Scotland, and has securely entrenched her in the very schools she has either sold or leased to Education Authorities. The Education Act of 1872 made no such generous provision for the transference of the schools built by the Church of Scotland or the Free Church of Scotland. Meanwhile the Roman Catholic Church, loaded with wealth received from an over-burdened nation, is using it for the purpose of securely establishing a faith in their land that is distasteful to the Scottish race, or of supplanting the people who supplied these riches by a race that is alien in sympathy and in religion.
Every effort should be made to have this Education Act repealed in so far as it confers unwarranted and unjust privileges on Roman Catholic and Episcopal schools, and its amendment to secure transference and not leasing of schools for which the Education Authority becomes responsible.
In bringing this report to a conclusion, we may remark that the shadows are darkening in our land as well as in other countries. Atheism, Infidelity, Secularism, Spiritualism, Indifference, and Superstition abound, while the glorious Gospel of Christ is treated with contempt. Sensual literature and degrading exhibitions in theatres and cinemas are perverting the morals of old and young alike. Many Churches are helping the Devil’s mission of amusement, and grieving the Holy Spirit away from our land. If Britain legalises betting it will add to her many other sins, and help the hellward course of multitudes. An American statesman said on one occasion, “I tremble for my country when I remember that God is just.”
May the spirit of repentance be poured upon us as nations and individuals, leading us to forsake evil and to love righteousness, and may the Lord in His infinite mercy turn our spiritual captivity as streams in the South!
Letter from Rev. J. B. Radasi.
The Rev. N. Cameron has received the following letter, dated 2nd April, from Mr Radasi:—
I am very glad to inform you that we have had a very good rainy season this year, after the severe drought and famine that we had last year, and there is every prospect of a good harvest, which is a matter to be very thankful for to the Lord. The Government has done everything possible to assist the people, and the people highly appreciate what the Government has done for them, as otherwise they would have perished with hunger. Of course, the allowance given was very limited; they could not get as much as they wanted, for the famine was widespread, and the Government had to feed the whole country. It was a very heavy work, which kept all the Native Commissioners and their assistants very busy, especially the Chief Native Commissioner, who visited the famine-stricken districts personally, and saw that everybody got relief. It was customary in some districts to give relief only to people who could prove that they had cattle, and to register the number of cattle that they had before relief was given; but the Chief Native Commissioner said that everybody that was in need was to get relief, even if they had no cattle, and that widows, too, were to be given relief. He also reduced the price of the bag of mealies from 21s to 20s, and the bags supplied by the Government were of full weight and first-class mealies, without any weevils; whereas the mealies which some of the shopkeepers were selling for £1 10s a bag had weevils, and the bags not of full weight. And they wanted cash for their mealies, whereas the Government was supplying the people in credit, as they had no cash. The European farmers, too, were very kind to the natives. Some of them allowed the natives to graze their cattle on their farms. A farmer in this district who had three farms set apart one of them for the grazing of native cattle free of charge, and another allowed them to get water on his farm, as there was neither grass nor water in the native reserve. Another farmer gave weekly allowances of mealie meal to starving widows. In spite of all this the natives lost a considerable number of cattle, but the kindness of the European farmers is highly appreciated. Of course some of the natives removed their cattle to other districts; but the cattle died there also. I am glad to say that there is now plenty of
grass and water for the cattle; and, as I have said before, that our people here highly appreciate what our people in Scotland have done for them, and they all wish me to thank you and our people most sincerely for their kindness and interest in sending them relief from time to time. They say they will never forget your kindness, more especially the last gift you sent, which was altogether unexpected by them, as you had already done so much for them. They appreciate your gift all the more, it being a free gift not to be repaid. The bags that they had been receiving from the Government are to be paid back, whenever they can get the money to do so. The rainy season began early in October instead of beginning in the middle of November or December, and so the people ploughed at once, and it continued raining until the third week of March. It seems to be over, as we are now having fine weather. And so the people are now having green mealies in this month of March, and these will be ripe about May, but those sowed in November and December will be ripe later on. The famine can now be considered over, and no more money will be required for relief. The £50 for relief which arrived in March will be quite sufficient to buy them mealies and mealie meal until their crops ripen, as instructed in your cable that I must continue to supply them with mealies until their crops ripen. This is being done, and I will continue to supply them until their crops ripen. As the mealies are so dear in Buluwayo, I was obliged to send one of our elders to go to purchase them in Salisbury, Mashonaland, as soon as I got your cable. He got them at 19s a bag this time, 6d more than the last bags purchased, and 4s for raillage a bag to Bembesi, so a bag cost altogether 23s this time, including raillage. He also bought bags of mealie meal, which will be good for sick people, for the same price as the mealies.
There seems to be a lot of mosquitoes of the larger size this year; the long green grass is full of them, and they enter into houses, and so many people are suffering from fever in the whole district. Kiwa Mhlahlo’s mother, at Induba, died of it, and also another woman at Ingwenya. Both of them members of our Church. Mrs Ntuli, one of the women who waited on you when you were here, is also dangerously ill, and several others, both old and young, are laid up with it. Kiwa Mhlahlo did not follow Chief Bitisane, but remained at Induba. He is still as regular as ever in attending the services there. He sometimes visits us, and stays a few days with us at Ingwenya. Biti-
sane also paid us a visit about two months ago; he was looking well. He says he prefers to live on a native reserve rather than on a farm, as the taxes that they have to pay on farms are more than the Government poll tax of £1, and the farmer might send him away at any time, if he should sell his farm, and so he says he thought it best to accept the ground given to him on a native reserve at Shangani. He wished to be kindly remembered to you and to Mr Fraser.
The number of school children on the roll at Ingwenya for the quarter ending 31st December 1922 was 118—64 boys and 54 girls; at Bembesi, 52—23 boys and 29 girls; at Libeni, 53—27 boys and 26 girls; at Morven, 24 girls and 16 boys; at Induba, 24—14 girls and 10 boys; about 36 children left the district with their parents, with Chief Bitisane. The yearly Government grant to be distributed amongst all the teachers was £56. The attendances during the year, considering that it was a year of famine, was, I think, very good, as many schools had to close on account of the famine and had very poor attendances. The school that was put up about a mile from our mission, and was also holding services there, had to close, and the few children who were attending it are now attending our school, and their parents our church.
Our students at Lovedale and St Matthew’s are doing well, and they have all passed their different examinations. The boy at St Matthew’s has passed his first year teacher’s examination, and the girl at Lovedale has also passed her first year teacher’s examination, and the other lad at Lovedale is now in Standard V. Class. I am sending you their examination papers, so that you may see the kind of work they are doing. Adelaide Ntuli has passed her third year teacher’s examination. She is now a fully qualified certificated teacher, recognised by the Government.
There are several people living near Queen’s Mine, just a few miles from our mission at Morven. They wish to join our Church there. They say that the reason why they wish to leave their Church is that they do not want their children to be taken to sing at concerts, that they had spoken to the teacher several times about the matter, and had told him that they disapproved of these concerts. They say that when the teacher would not listen to them, they complained to their minister. They say that the minister said to them that they were only troubling the children, and that there was no harm in concerts, if the money for these concerts is used for Church purposes, and that these concerts are of great help to their Church funds. They
say when their minister answered them that way, they left their Church and attended ours. I have not yet seen these people myself, but our Elder in charge of the Morven Mission reported this matter to me.
I have sent my girl Mabel to a Girls’ Institution, Hope Fountain Mission, together with Ngege’s daughter, who has been for years with us. This Institution belongs to the London Missionary Society. It has not been very long established, but it is very highly spoken of by the Inspector of Schools and the public. This Institution is about 40 miles from Bembesi and about 6 or 7 miles the other side of Buluwayo.
I thank the friends in Stratherrick and Gairloch most sincerely for the parcel of clothing which I received all right. I must now conclude, with kindest regards to you.
—Yours sincerely,
Searmoinean leis an Urramach Aonghas MacMhaolain.
Searmoin IV.
Galatianaich, Caib. VI., Rann 15.
“Oir ann an Iosa Criosd cha ’n ’eil éifeachd air bith ann an timchioll-ghearradh, no ann an neo-thimchioll-ghearradh; ach ann an cruthachadh nuadh.”
(Air a leantuinn o t.d. 19).
- Tha ’n cruthachadh nuadh na chomharradh cintteach air còir shlàinteil anns an Tighearna Iosa Criosd. Cha ’n fheud còir shlàinteil ann an Criosd a bhi aig neach air bith, ach an neach a tha na chreutair nuadh. Cha ’n fheud neach air bith, fhad ’s a tha e buanachadh fo uachdaranachd an t-sean duine, a bhi na bhall do chorpdiamhair Criosd: “oir ma tha neach sam bith ann an Criosd, is creutair nuadh e.” Agus mar nach fheud neach air bith a bhi ann an Criosd, nach ’eil na chreutair nuadh, ni mo a dh’ fheudas neach air bith a tha na chreutair nuadh, a bhi dealaichte o Criosd; oir tha gach neach a ta na chreutair nuadh “air a chruthachadh ann an Iosa Criosd chum dheadh oibre.” Uime sin, tha e soilleir gu bheil an cruthachadh nuadh na chomharradh cintteach air còir shlàinteil ann an Criosd. Ach cha ’n ’eil mi ciallachadh, le so a radh, gu bheil gach neach a ta ann an Criosd
cinn teach air a chòir shlàinteil féin; oir feudaidh cuid a bhi nam fior-chriosduidhean, nach d’ rainig air a chinnt-eachd so. Tha cuid do chlann Dé gu tric ann an imcheist agus an am mòr amharus mu thimchioll slainte an anama, an deigh dhoibh a bhi iomad bliadhna a saoth-rachadh ” chum an gairm, agus an taghadh a dheanamh cinn teach.”
A nis tha ‘n imcheist, agus an t-eagal so ann am po-bull an Tighearna ag eirigh o anmhuinneachd an gràis, agus o mheud na truaillidheachd a tha gabhail comhnuidh annta. Tha gràs ann an staid co ialsa, agus air a chuart-achadh le tomhas co mòr do dhorchas, agus do thruail-lidheachd, chor ‘s nach ‘eil e fuarsda dhoibh a bhi cinnt-each am bheil gràs aca. Nam biodh gràsan an Spioraid ni bu treise, agus ni bu tric ann am beò-chleachdainn ‘nan cridheachan bliodh e ni b’ usadh dhoibh an tagh-adh a dheanamh cinnteach; ach fhad ‘s a tha gràs lag, agus am peacadh làidir, cha ‘n ‘eil e furasda dhoibh dearbh beachd fhaotainn air gràdh Dhé. An uair a tha grainne do shiol mustaird air a thilgeadh san talamh, agus air a chomhdachadh le duslach, cha ‘n ‘eil e furasda fhaicinn, na fhaotainn a mach; ach an uair a tha e air fàs na chraoibh agus a giulan toraidh, tha e furasda fhaicinn, agus aithn-eachadh le cheile. Air an amhuil cheudna, ‘n uair a tha gràsan an Spioraid a fàs, agus a giulan toradh gu pailt am measg luchd-aideachaidh, aithnichear iad air an tor-adh; feudar aithneachadh orra gu ‘n robb iad maille ri Iosa, agus gu ‘n deachaidh iad thairis o bhàs gu beatha. Chum ar gairm agus ar taghadh a dheanamh cinnteach, tha e feumail dhuinn, air doigh àraidh, a bhi bàsachadh do ‘n pheacadh, agus a teachd beò do fhireantachd, a bhi fàs ann an gràs, ann an naomhachd, agus ann an co-cho-munn maille ri Dia; agus chum na criche so, tha e feum-ail dhuinn a bhi dùrachdach ann an ùrnuigh, agus ann am féin-cheasnachadh, a bhi gu tric a rannsachadh nan sgiobtuiribh, ag amharc oirinn féin ann an sgàtham an fhocail, agus a coimeas nithe spioradail ri nithe spiorad-ail. Ma bhuanaicheas sinn gu treibh-dhireachd ains a chleachdadh so, cha “tuit sinn a chaoichd; ach frithealar gu pailt dhuinn slighe a steach do rioghachd shiorruidh ar Tighearn, agus ar Slànuighear Iosa Crìosd.”
- Anns an àite mu dheireadh, tha ‘n nuadh chruth-achadh feumail chum an duine ullachadh air son riogh-achd nèimh. Cha ‘n ‘eil duine air bith na staid nàdurra iomchuidh air son na rioghachd so; gidheadh, bu mhiann le cuid do dhaoine nàdurra dol do neamh,—seadh, tha mòran do dhaoine nàdurra da rireadh ann an dòchas gu ‘n teid iad do nèamh co maith ri muinntir eile. Ach tha
‘n Tighearn Iosa Criosd a dearbhadh dhuinn, air an doigh is sòlaimte, mur bi duine air a bhreith o ‘n Spiorad, nach fhaic e rioghachd Dhè. Cha ‘n ‘eil aideachadh na ath-leasachadh air bith o ‘n leth a mach, as eugmhais athar-rachadh gràsmhor eridhe, a deanamh dhaoine iomchuidh air son na rioghachd so. Feudaidh daoine cuid d’ an cleachdaimnibh truailidh a thréigsinn, dol as o shalchar-aith an t-saoghail, agus ath-leasachadh mòr a dheanamh; ach ciod air bith co mòr, na co iomlan ‘s a dh’ fheudas ath-leasachadh dhaoine bhi, as eugmhais a chruthachaidh nuaidh, cha ‘n urrainn dhoibh dol a steach do rioghachd Dhé. Feumaidh peacaich a bhi air an naombachadh, agus air an ullachadh air son na h-oighreachd a tha neo-thruailidh, mu ‘m feud iad sealbh fhaotainn air an oighreachd sin. Ach ‘s ann an ionnlaid na h-ath-ghineamhuina a tha ‘n t-ullachadh so a tòiseachadh, agus tha ‘n t-ullachadh a tha tòiseachadh ann an ionnlaid na h-ath-ghineamhuinn, air a ghiùlan air aghaidh ann an obair naombachaidh, ” tre naombachadh an Spioraid, agus crathadh fola Chriosd,” gus am bheil e air a dheanamh foirfe aig uair a bhàis. A nis, tha e na cinnteach, nach bi dorus an nuaidh Ierusalem am feasd air fhosgladh do neach sam bith nach ‘eil air an doigh so air an ullachadh. Ach ged bhiodh peacaich nach ‘eil air an doigh so air an ullachadh, air an gabhail a steach do rioghachd nèimh, cha bhiodh sonas, na fois aca air nèamh; cha tachradh ni sam bith orra anns an rioghachd sin, a chordadh r’ an nàdur truailidh, na bheireadh fois d’ an anamaibh neo-bhàsmhor. Bhiodh iad gun sonas ann an rioghachd an t-sonais, agus gun sólas ann am meadhon sólais nam flaithes; bhiodh iad ni bu truaigh’ air nèamh na bha iad riamh air thalamh, ciod air bith co truagh, agus uireasbhuidheach ‘s a bha ‘n crannchur anns an fhàsach so. Ach tha focal Dé a dearbhadh dhuinn, air an doigh is soilleire, nach ” teid ni neo-ghlan air bith a steach do ‘n nuadh Ierusalem.” As eugmhais naombachd cha ‘n fhaic, agus cha mheal neach air bith an Tighearna.
AN COMH-DHUNADH.
- Feudaidh sinn fhoghllum o ‘n teagasg so, co feumail ‘s a tha e dhuinn a bhi air ar faicill, nach bi sinn air ar mealladh a thaobh staid ar n-anama. Tha e na ni eag-alach, daoine bhi ga ‘m mealladh féin; a bhi saoil sinn’ gu bheil iad an ni nach ‘eil iad, gu bheil an staid tearuinte, ‘n uair a tha iad ” ann an domblas na seirbhe, agus fo chuibhreach na h-eucorach.” Cha ‘n ‘eil e taitneach le daoine a bhi air am mealladh ‘nan gnothaich aibh aimsir-eil, a bhi faotainn bathar truailidh an àite bathar neo-
thruailidh, na cuineadh fallsa ann an àite cuineadh flor. Ach ma tha e na ni search le daoinibh a bhi air am meal-ladh ‘nan gnothaichibh aimsireil, tha e gu mòr ni ‘s seirbhe, agus ni ‘s eagalaich, daoiné bhi air am mealladh a thaobh staid an anama. O is eagalach an ni, daoiné bhi dean-amh miodal riu féin, agus a gealtuinn sonas buan doibh féin, anns a cheart am am bheil iad air an treòrachadh dall, le namhaid an anama, dh’ ionnsuidh truaighe shior-ruidh. Gidheadh, tha e na ni cinnteach gu bheil na mil-tibh do shluagh an t-saoghail ga ‘m mealladh féin air an doigh so, gus am bheil an sùilean air am fosgladh fadheoidh far nach ‘eil dòchas na tròcair air an son.
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Feumaidh sinn a bhi air ar faicill, nach dean sin stéidh ar dòchais d’ ar n-oibríbh féin ann am fianuis Dé. Tha e furasda leanabana beag a mhealladh le nithe faoin, gu h-àraidh ma tha iad na nithibh dealrach air am bheil deadh sgèimh o’ ‘n leth a mach. Feudaidh mealltair inn leachdach a thoirt orra chreidsinn gu bheil nithe ro luach-mhor aca ‘n uair nach ‘eil aca ach diomhanas gun tairbh. Tha e furasda do ‘n Droch-spiorad daoiné tha glic nam barail féin, agus glan nan sùilibh féin, a mhealladh, le bhi ga ‘m brosnachadh gu bhi deanabh stéidh an dòchais d’ an subhailcibh, agus d’ an oibríbh féin. Mar so mheall e mòran do na h-Iudhaich o shean, a bha deanamh uaill anns an timehioll-ghearradh; agus mar so tha e mealladh o linn gu linn nam muinntir a tha dol mu ‘n cuairt a chur am fireantachd féin air chois. Tha e toirt orra chreidsinn, gu bheil an subhailcean féin ro luachmhor ann an sealladh Dhé, gu ‘m feud iad beannachdan an nuaidh choimh-cheangail a cheannach le ‘n airgiod féin, gu ‘n gabh Dia r’ an cuineadh truailidh mar luach na beatha mairean-naich. Tha na miltean do luchd-éisdeachd seadh, do luchd-éisdeachd an t-soisgeil, fo leithid so do dhraoidheachd. “Tha iad a teachd beò air luathre,” mar a deir am fàidh, “thug cridhe meallta air seacharan iad, air chor ‘s nach saor iad an anamaibh féin, ni mo a their iad nach ‘eil breug ‘nar làmh dheis.”
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Tha e feumail dhuinn a bhi rannsachadh le mòr dhi-chioll, am bheil sinn ‘nar creutairibh nuadh. Am bheil aobhar ceart air bith agad, O pheacaich a chreidsinn gu ‘n do thòisich Dia an deadh obair ann a t-anam, a bhios air a croichnachadh ann am beatha mhaireannach? An d’ fhuair thu mothachadh druiteach air ole a pheacaidh? Am bheil e da rireadh air a dheanamh search dhuit? Am bheil dorchas t-inntinn, diomhanas do chridhe, truail-lidheachd do nàdur, agus do theachd-gearr air glòir Dhé gach là, nan aobhar bròin agus trioblaid do t-anam? Am
bheil thu gu tric aig caithir gràis a caoidh thar do pheachdadh agus gu dûrachdadh ag iarraidh saorsa uath? Ma tha thu air do ghnàthachadh air an doigh so, tha e soilleir nach ‘eil thu cosmhuil ris an t-saoghal a tha aig fois anns a pheacadh.
Ciod i do bharail mu thimchioll Chriosd?. Am faca tu riamh a ghloir? Am bheil e luachmhor ann ad shealladh? Am bheil t-anam an tòir air, ga iarraidh, ga leantuin, agus am miannachadh gach là bhi ‘n taice ris air son fireantachd agus neart?— Ciod a bheireadh tu air son Chriosd? Am bitheadh tu toileach dealachadh ris an t-saoghal, agus na h-uile nithe reic, air son còir shlàinteil ann? Ma se so fonnt do chridhe, gu cinnteach cha ‘n ‘eil thu cosmhuil ris an neo-chreidmheach a tha ga dhiultadh, agus a deanamh tàir air gach là.
Am bheil tart air t-anam an geall air beannachdan spioradail an nuaidh choimh-cheangail? Agus am bheil do thart ga d’ charruing gu tric a dh’ ionnsuidh cathair gràis, gu bhi sireadh, ag iarraidh, agus a bualadh gus am fosglar duit? Am bheil thu gu tric ri ùrnuigh, a gabhail tlaichd ann an ùrnuigh, agus a blasad anns an dleasdanas so, gur maith ‘s gur milis Dia? Ma se so t-fhairreachdainn, tha e na ni cinnteach gu ‘n d’ fhuair thu beatha spioradail, gu ‘n deachaidh thu thairis o bhàs gu beatha.
Am bheil fuath agad do ‘n pheacadh, do na h-anamian-naibh truaillichd a tha cogadh an aghaidh t-anama? An e am peacadh an t-aobhar bròin agus trioblaid is mo th’ agad air thalamh? Am bheil thu ri faire, agus ri cogadh na aghaidh, agus ag iarraidh gu tric, agus gu durachdach, gu ‘m biodh e air a sgrios? Am bheil tart air t-anam an geall air naomhachd? An e miann dûrachdach do chridhe bhi air t-aisig gu iomhaigh Dhé, a bhi naomha mar a ta Dia naomha, agus glan mar a ta Crìosd glan? Ma bhùineas na nithe so da rireadh dhuit, tha aobhar a chreidsinn gu ‘n do thòisich Dia an obair mhaith sin ann do chridhe, a bhios air a crochnachadh ann an glòir.
- Anns an àite mu dheireadh, feudaidh sinn fhaicinn o ‘n teagasg so, a bhuanachd mhòr a tha do anamaibh dhaoinn anns a chruthachadh nuadh. Tha ‘n nuadh chruthachadh na bhuanachd, do labhairt do anam neobhàsmhor an duine. Tha dàoinn gu tric anns an t-saoghal so ag atharrachadh an ceàird, agus an àite comhnuidh, ann an duil ri buannachd; agus tha atharrachadh staid, agus ceàird air uairibh, air a leantuin le buanachd mhòr a thaobh nithibh aimsireil a dh’fheudar a choimeas ri buanachd thairis o bhàs gu beatha. ‘S ann anns an nuadh chruthachadh a tha toiseach slàinte a teachd a dh’ ionn-
suidh anam an duine, agus ‘s ann d’ a thrid a tha ‘n duine air ullachadh chum Dia a ghlorachadh air thalamh, agus a mhealtuinn tre bhith-bhuantachd anns an t-saoghail ri teachd. Tha gach neach a tha na chreutair nuadh, air a bhreith chum oighreachd a tha neo-thruailidh, agus neo-shalach, agu nach searg as gu siorruidh; agus uime sir. tha ‘n nuadh chruthachadh na bhuannachd gun choimeas do anam neo-bhàsmhor an duine.