THE following is a famous letter from John Welsh while he was prisoner in Blackness to the pious Dame Lilias Grahaume, Countess of Wigton. It was said by John Livingstone of this lady:—”When I was a child, I have often seen her at my father’s at preaching, and communions. While dressing, she read her Bible, and prayed among hands, and every day at that time she shed more tears (said one) than ever I did see in my life!”
Welsh wrote, “The consolations of the Holy Ghost be multiplied upon you in Christ Jesus. Often and many times, Christian and elect Lady, I have desired the opportunity to be comforted with that consolation where-with it has pleased God of His free grace and mercy to fill and furnish you. Your remembrance is very sweet and comfortable to my very soul. Since the first time I knew you in Christ Jesus, I have ever been mindful of you unto the Lord; and now, not be able to refrain any longer, I could not omit this occasion, not knowing how long it may please the Lord to continue my being in this tabernacle, or give me further occasion of writing to any. Although I have not great matter at this time, yet, in remembrance of your labour of love, hope, and patience, I must need salute your Ladyship, knowing assuredly you are the chosen of God, set apart ever the world was to that glorious and eternal inheritance. Being thus comforted in your faith and hope, I am fully assured, though we never have occasion of meeting here, yet we shall reign together in the world to come. My desire to remain here, is not great, knowing, that so long as I am in this house of clay, I am absent from God. And if it were dissolved. I look for a building not made with hands, eternal in the heavens. In this I groan, desiring, to be clothed upon with my house which is in heaven; if so be that being clothed I shall not be found naked. For I that am within this tabernacle do often groan and sigh within myself, being oftentimes burdened: not that I would be unclothed, but clothed upon, that mortality might be swallowed up in life. I long to eat of that tree which is planted in the midst of the Paradise of God, and to drink of the pure river, clear as crystal, that runs through the streets of the New Jerusalem. I know that my Redeemer liveth, and that He shall stand the last day upon the earth: and although after my skin worms destroy my body, yet in my flesh I shall see God: whom I shall see for myself, and not another for me; and my eyes shall behold Him, though my veins be consumed within me. I long to be refreshed with the souls of them that are under the altar, who were slain for the Word
of God and the testimony they held; and to these long white robes given me, that I may walk in white raiment with those glorious saints who have washed their garments, and have made them white in the blood of the Lamb.
Why should I think it a strange thing to be removed from this place to that wherein my Hope, my Joy, my Crown, my Elder Brother, my Head, my Father, my Comforter, and all the glorious Saints are; and where the song of Moses and the Lamb is sung joyfully; where we shall not be compelled to sit by the rivers of Babylon, and to hang up our harps on the willow trees: but shall take them up and sing the new Hallelujah. Blessing, honour, and glory, and power, to Him that sits upon the throne, and to the Lamb for ever, and ever? What is there under the old vaults of the heavens, and in this old worn earth, which is under the bondage of corruption, groaning and travailing in pain, and shooting out the head, looking, waiting, and longing for the redemption of the sons of God? What is there, I say, that should make me to desire to remain here? I expect that new heaven and that new earth, wherein righteousness dwelleth, wherein I shall rest for ever more. I look to get entry into the New Jerusalem; at one of those twelve gates, whereupon are written the names of the twelve tribes of the children of Israel. I know that Christ Jesus hath prepared them for me. Why may I not, then, with boldness in His blood, step into that glory where my Head and Lord has gone before me? Jesus Christ is the door and the porter: who then shall hold me out? Will He let them perish for whom He died? Will He let them, poor sheep, be plucked out of His hand for whom He has laid down His life? Who shall condemn the man whom God hath justified? Who shall lay anything to the charge of the man for whom Christ has died, or rather risen again? I know I have grievously transgressed, but where sin abounded grace will superabound. I know my sins are red as scarlet and crimson, yet the red blood of Christ my Lord can make them as white as snow or wool. Whom have I in heaven but Him, or whom desire I in the earth beside Him? O thou the fairest among the children of men, the Light of the Gentiles, the Glory of the Jews, the Life of the Dead, the Joy of Angels and Saints, my soul panteth to be with thee; I will put my spirit into thy hands, and thou wilt not put me out of thy presence. I will come unto thee for thou castest none away that come unto thee. O thou the delight of mankind, thou camest to seek and to save that which was lost. Thou seeking me hast found me; and now being found by thee, I hope, O Lord, thou wilt not let me perish: I desire to be with thee, and do long for the fruition of thy blessed presence, and joy of thy countenance. Thou the only good Shepherd art full of grace and truth; therefore, I trust thou wilt not thrust me out of the door of grace. The law was given by Moses, but grace and truth by thee. Who shall separate me from thy love? Shall tribulation or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things I am more than conqueror through thy Majesty who has loved me. For I am persuaded that neither death, nor life, nor principalities, nor powers, nor any other creature are able to separate me from the love of the majesty which is in Christ Jesus my Lord. I refuse not to die with thee, that I may live with thee. I refuse not to suffer with thee, that I may rejoice with thee. Shall not all things be pleasant to me, which may be the last step by which and upon which,
I may come unto thee? When shall I be satiate with thy face? When shall I be drunk with thy presence? Come, Lord Jesus, and tarry not. The Spirit says, Come: the Bride says, Come; even so, Lord Jesus, come quickly and tarry not. Why should the multitude of my iniquities or greatness of them affright me? Why should I faint in this my desire to be with thee? The greater sinner I have been, the greater glory will thy grace be to me unto all eternity.
O unspeakable joy, endless, infinite, and boundless compassion! O sea of never-fading pleasures!! O love of loves! O the breadth, and height, and depth, and length of that love of thine that passeth all knowledge! The love of Jonathan was great indeed unto David, it passeth the love of women, but thy love, O Lord, passeth all created love! O uncreated love! beginning without beginning, and ending without end! Thou art my glory, my joy, and my gain, and my crown. Thou hast set me under the shadow with great delight, and thy fruit is sweet unto my taste. Thou has brought me into thy banqueting-house and placed me in thy orchard; stay me with flagons, and comfort me with apples: for I am sick, and my soul is wounded with thy love. Behold, thou art fair, my love; behold, thou art fair; thou hast doves’ eyes: behold, thou art fair, my beloved, yea pleasant: also his bed is green; the beams of our house are cedars, and our rafters are of fir. How fair and pleasant art thou, O full of delight! My heart is ravished with thee; O when shall I see thy face? How long wilt thou delay to be with me as a roe, or as a young hart, leaping upon the mountains and skipping upon the hills? As a bundle of myrrh be thou to me, and lie all night betwixt my breasts; because of the savour of thy good ointments, thy name is as ointment poured forth, therefore desire I to go out of this desert, and to come to the place where thou sittest at thy repast, and where thou makest thy flocks to rest at noon. When shall I be filled with His love? Surely if a man knew how precious it were, he would count all things dross and dung to gain it: truly I would long for that scaffold, or that axe, or that cord, that might be to me that last step of this my wearisome journey, to go to thee my Lord. Thou who knowest the meaning of the spirit, give answer to the speaking, sighing, and groaning of the spirit. Thou who hast inflamed my heart to speak to thee in this silent, yet lovely language of ardent and fervent desires, speak again unto my heart, and answer my desires, which thou hast made me speak to thee. (I Cor. xv. 55) ‘O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; the strength of sin is the law. But thanks be to God, who giveth to me the victory through Jesus Christ.’ What can be troublesome to me, since my Lord looks upon me with so loving and amiable a countenance? and how greatly do I long for these embracements of my Lord! O that he would kiss me with the kisses of His mouth (Caut. i. 3) ‘for His love is better than wine.’ O that my soul were the throne wherein He might dwell eternally! O that my heart were the temple wherein He might be magnified, and dwell for ever! All glory be unto my God; Angels and Saints, praise thee Him. O thou earth, yea hills and mountains, be glad; you shall not be wearied any more with the burden of corruption, whereunto you have been subject through the wickedness of mankind: lift up your heads and be glad, for a fire shall make you clean from all your corruption and vanity, wherewith for many years you have been infected.
Let the Bride rejoice, let all the saints rejoice, for the day of the marriage with the Bridegroom (even the Lamb of God) is at hand, and His fair white robes shall be given her; she shall be arrayed with the golden vestments, and needlework of His manifold graces that shall be put upon her; He who is her life shall quickly appear, and she shall quickly appear with Him in the glory and happiness of a consummated marriage.
But I must remember myself; I know I have been greatly strengthened and sustained by your prayers (honourable lady, and dearly beloved in our Lord Jesus); continue I pray you, as you have begun, in wrestling with the Lord for me, that Christ may be magnified in my mortal body, whether living or dead, that my soul may be lifted up to the third heavens, that I may taste of those joys that are at the right hand of my heavenly Father, and with that gladness I may let my spirit go thither where my body shall shortly follow. Who am I that He should first have called me, and then constituted me a minister of the glad tidings of the gospel of salvation these sixteen years already; and now, last of all, to suffer for His cause and kingdom? Now let it be so, that I have fought my fight and run my race; and from henceforth is laid up for me that crown of righteousness which the Lord that righteous God will give, and not to me only, but to all that love His appearance, and choose to witness this, that Jesus Christ is King of saints, and that His Church is a most free kingdom, yea, as free as any kingdom under heaven; not only to convocate, hold, and keep her meetings, conventions, and assemblies, but also to judge of all her affairs in all her meetings and conventions amongst her members and subjects. These two points: first, that Christ is the Head of His Church; secondly, that she is free in her government from all other jurisdiction except Christ’s;—these two points I say, are the special cause of our imprisonment being now convicted as traitors for the maintaining thereof. We have been ever waiting with joyfulness to give the last testimony of our blood in confirmation thereof, if it should please our God to be so favourable as to honour us with that dignity. Yea, I do affirm that these two points above written, and all other things which belong to Christ’s crown, sceptre, and kingdom, are not subject, nor can be, to any authority but to His own altogether, so that I would be most glad to be offered up as a sacrifice for so glorious a truth.
But, alas! I fear that my sins, and abuse of so glorious things as I have found, deprive me of so fair a crown; yet my Lord doth know if He would call me to it, and strengthen me in it, it would be to me the glorious day and gladiest hour I ever saw in this life; but I am in His hand to do with me whatsoever shall please His Majesty. It may suffice me I have had so long a time in the knowledge of the Gospel, and that I have seen the things that I have seen, and heard the things I have heard, and through the grace of God I have been so long a witness of these glorious and good news in my weak ministry, and that my witnessing has not been altogether without fruit and blessing; so that I hope at that day I shall have Him to be my crown, my glory, my joy and reward; and, therefore, boldly I say with Simeon, Lord, now lettest thou thy servant depart in peace (not in a peaceable dying in my bed) but by rendering up to Him my spirit, and the sealing and stamping this truth with my blood. I desire not to have it remedied, but let my Lord’s will be done. Now that prophecy is at hand which these two worthy servants of the
Lord, Mr. George Wishart, and Mr. John Knox, my father-in-law, spake; which was that Christ should be crucified in this kingdom, but glorious should be His resurrection, as Mr. Knox with his own hand, upon the margin of Calvin’s Harmony upon the Passion (death), did write, which is yet extant.’ But alas! for this kingdom. My testimony now does not differ from that of many before this time, who said, that the kingdom of Scotland should be blood; the kingdom shall be drawn in blood; a furbished and glittering sword is already out of the scabbard, which shall not return until it be made drunk with the blood of the men in this land; first, the heavy intestine sword, and then the sword of the stranger. O doleful Scotland! Well were he that were removed from thee, that his eye might not see, nor his ears hear, all the evils that are to come upon thee. Neither the strong man by his strength, nor the rich man by his riches, nor the nobleman by his blood, shall be delivered from the judgments. There is a great sacrifice to be made in Bozrah,—in thee, O Scotland, of the blood of all sorts in the land; Ephraim shall consume Manasseh, and Manasseh Ephraim: brother against brother; and every man in the judgment of the Lord shall be armed to thrust his sword in the side of his neighbour, and all for the contempt of the glorious Gospel. And that blood which was offered to thee, O Scotland! in so plenteous a manner, that the like thereof has not been offered to any nation, therefore thy judgment shall be greater; but the sanctuary must be begun at, and the measure is not fulfilled till the blood of the saints be shed; then the cries will be great, and will not stay, till they bring the Lord down from heaven His throne to see if the sins of Scotland be according to the cry thereof: neither shall there be any subject in the land from the greatest to the meanest, guiltless. The guilt of our blood shall not only lie upon our prince, but also upon our own brethren, bishops, councillors, and commissioners; it is they, even they, that have stirred up our prince against us. We must, therefore, lay the blame and burden of our blood upon them especially, however, the rest above written be partakers of their sins with them; and as to the rest of our brethren, who either by silence approve, or by crying, Peace, peace strengthen the arm of the wicked that they cannot return, (and) in the meantime make the heart of the righteous sad, they shall all in like manner be guilty of high treason against the King of kings, the Lord Jesus Christ, His crown and kingdom. ‘Next into them, all our Commissioners, Chancellor, President, Comptroller, Advocate; and next to them, all the first or last sat in council, and did not bear plain testimony for Jesus Christ and His kingdom, for which we do suffer. And next unto them, all those who should have at present, and who should at such times have come and made open testimony of Christ faithfully, although it had been contrary to plain law, and with the hazard of their lives. When the poor Jews were in such danger that nothing was expected but utter destruction, Queen Esther (after three days’ fasting) concluded this with herself: I will (said she) go unto the king (although it be not according to law) and if I perish, I perish (Esther ix. 16).’
With this resolution, such as are born councillors should have said, Christ’s Kingdom is now in my hand, and I am bound also, and sworn by a special covenant, to maintain the doctrine, and discipline thereof, according to my vocation and power, all the days of my life, under all
the pains contained in the book of God, and danger of body, and soul in the day of God’s fearful judgment. And therefore, though I should perish in the cause, yet, will I speak for it, and to my power defend it, according to my vocation. Finally, all those that counsel, command, consent, and allow, are guilty in the sight of God; but the mourners of these evils, and the faithful in the land, and those who are unfeignedly grieved in heart for all these abominations those shall be marked as not guilty. (Ezek. ix.) I know not whether I shall have occasion to write again; and, therefore, by this letter, as my latter will and testimony, I give testimony, warning, and knowledge of these things to all men, according to the Lord’s direction to the Prophet, ‘Son of man I have made thee a watchman’ (Ezek. xxxiii. 7). Therefore I give warning to all men thereby, that no man’s blood be required at my hand. Thus desiring the help of your prayers, with my humble commendations and service in Christ to my lord your husband, and all the saints there, the messenger of peace be with you all for ever more. Amen.
Yours to my full power, for the time, Christ’s prisoner.
JOHN WELSH.”
Blackness, January 6, 1606.
[FOOTNOTE: It appears from Forbe’s MS. Hist. p. 197, that Welsh was, on the 24th of May of this year (1606), conveyed to Edinburgh as a witness against the chancellor (referred to in the above letter), who had fallen into disgrace. It is well known that Welsh was one of the most courageous, fearless, and saintliest of the Reformers. It is recorded of this man of God, that it was customary of him to spend eight hours a day in prayer. I have also observed that the French have the same report about him while he sojourned in their country. How this report should cause us to blush with very shame in the presence of the Most High! There is no doubt the bloodshed, and confusion Welsh predicted that should come on Scotland had direct reference to the terrible times (called killing times) that came upon the Church after his decease: but are we sure, that the same persecuting spirit will not reveal itself in Scotland yet? The Churches which with ease cast the Word of God from them will as readily persecute those who will even in a small and weak measure follow, and adhere to the truth of God in faith, and love.—J. MacLeod.]
“Lili Am Measg Droighnich.”
DAN. ii. 2.
Leis an URRAMACH I. ROBERTSON, an Dunedin.
ANN am Paiearan-nagheachd Baile Shruith-leadh, o chionn beagan bhliadhnaicheau, fhuar-adh sgrìobhta mar a leanas:—bhàsaich ànn am Baile Shruithleadh air an t-seathamh là do Ianuari, Sénah Wilson, aig ceithir fichead agus seachd bliadhna dh’ àois.” Cha bu bhàs neach a bha “glie a thàobh na feòla,” no “cumh-achdach,” no “uasal” i Cor. i. 26, ànn an eachdraidh ant-sàoghail so, at a againn an so; ach gidheadh
glic da rireadh a tháobh a ghliocais “a ta o’n áirde,” Seum. iii. 17, agus cumhach-dach, agus uasal da rireadh, air dhi a bhi na “co-oighre maillé ri Criosd.” Rinn aingle frithealadh di am feadh ‘s a bha ibhos ‘sa cholúinn; agus air dhi mar theireadh i féin dol air imrich do’n ionad náomh a ta shuas, dh’fhag i ‘na déigh comharraidhean gle shoilleir, gu bheil “a cuimbe beannaichte”—gu bheil i dhiubh-san, “air am bi cuimhne shiorruidh.” Féuhaidh gur ainnic neach ánn an d’fluair na firinnean a leanas a leithid ‘a choimhlionadh,—”feuch arduichidh Dia le a chumhachd, co a theagaisgeas cos-mhuil ris-san?” Iob xxxvi. 22. “Ge do luidh sibh am meag choireacha bithidh sibh mar sgiathaibh columain air an comhdachadh le h-airgid agus iteagan le h-or buidhe.” Salm lxviii. 13. “An áite droighne fásaidh an giuthas, agus an áite drise fásaidh am miortal, agus bithidh e do’n Tighearna mar ainm, mar chomh-arrá bith-bhuan nach cuirear as áit.” Isa. lv. 13.
Dh’ ainnich sinn aig tús an leabhair, gu’n robh Sénah, mar lili “am meag droighne,” agus chithear gu bheil an samhla gle fhireag-arrach, ‘n uair a dh’ ainnicheas sinn, ciod an teaghlach do ‘m buineadh i—sin ri rádh do thréubh do cheardan siubhail, aig an robh an taigheadas ánn am baile beag do ‘n ainm Raploch, fagas do Chaisteal Shruithleachd. Bha iad so mar bu nòs, a deanamh spainean, agus a caramh phoitean,—ach a deanamh gu mòr ni’s lugha bhuannachd mar so, no rinn iad le ‘m braide, agus le iarraidh déirce. Tì an t-sàmhraidh bha e mar chleachdadh aca ‘dhol air turasaibh fada, mu thimchioll deich no fichead dhiubh cuideachd, le ‘n cuid each a giulain an cloinne, agus an cuid buthan. Ge b’è àit do ‘n deach iad bha mar bu trice air gach neach, sgàth rompa. Rachadh buidh-eann do ‘n chuid bu ladarna dhiubh, do gach tigh tuathanaich a bha mu ‘n rathad, ag iarraidh gu dàna pailteis do gach seorsa bithem, im, càise, agus eadhon feòil as a bharaille. Le ‘n cuid ladarnais ‘us bagraidhean, gheibh-eadh iad mar bu trice gach ni a dh’ iarraidh iad, agus mar so choisinn iad tuilleadh teachd-an-tire leis an lamhachas laidir, na choisinn iad, le duais an sàothrach mar luchd-ceairde. Bha ‘n òigridh ‘na ‘m meag ro-mhi-chùramach agus an áois ainneartach, cruadhaichte ann am peacadh.
B’ iad so an “droigheann.” Ach na ‘m meag bha lili chum cliù gràis Dé. Cia cho gloirmhor ‘s a ta an gràs so,—a dol air toir na dréam is eàillte ach am faigh e iad—agus mar sin a’ meag dréam cosmhuil ri Saul, Mari Magdalen, Manaseh agus Senah Wilson a tional “eisimpleirean,” agus, “a’deanamh suas a shéudan.”
Re áon do na turusan so thachair gu ‘n do dhealraich grian la Sabaid air campa nan Ceard, agus iad ann an Siorrachd-Fife. Dhoibh-san bha Sabaid agus seachduinn an áon ni. Ach bha tròcair an tasgaidh fa chomhair Shenah Wilson air nach robh a bheag a dh’fhios aice ‘n uair a chaidh i mach air a mhaduinnud maillé ris a chuid eiledhiubh. Mar a ghàir, agus a rinn iad mire, agus iad ag imeachd rompa air an t-slighe, chualas fuaim shàlm leo, a teachd o cho-chruinneachadh do muinntir a bha ‘g àiradh air an ráon fhos-gailte mar a ta cleachdta ann an earrainean do ‘n duthaich air Sabaid commanachaidh. Do bhrigh ‘s nach robh dad eile aca ri dheanamh aig an àm, chomhairlich Senah dhoibh “a dhol a dh’fhaicinn ciod a bha ‘n cruinneachadh a deanamh.” Rinn cach magadh oirre, ach thug neònachas, no mar bu fhireagarraiche dhunin a rádh, a
lámh-sa “a threoraicheas na doill air an t-slighe nach aithne dhoibh,” ise gu dhol leatha féin, na h-áonar. Cha bu luáithe a thainig i mu astar eisdeachd do’n mhinistear, na thugadh leis an ceann-teagaig o na briath-raibh, “is malluichte gach neach nach buan-naich anns na h-uile nithe a ta sgriobhta ann an leabhar an lagha a chum an deanamh.” Gal. iii. 10. Bu shaghead géur an earrann so o laimb chinntich an Spioraid agus chaidh e domhain a dh’ ionnsuidh anam Shenah. Ma tha iad malluichte ars’ ise nach buannaich anns na h-uile nithe, cionnus a theid mise as o- pheanas siorruidh—mise nach do bhuannaich ann an ni air bith chum toil Dé a choimhliionadh. Re a chuid eile do sheirbhís an latha, shuidh i sios air chrith, agus an deigh do ‘n cho-thional sgaioileadh fhuaradh leis an dorsair i, mar a thuit i féin, air tuiteam sios a dh’ ionn-suidh na talmhuinn. Air dhasan a bhi meas gu ‘n robh i áon chuid air mhísg, no as a ciail, sméid a air áon-eigin gu chòmhnadh a chum a giùlain air fàlbb, ach dh ‘nnis i dha gur ann fo thrioblaid anama a bha i, agus ghuidh i air gu ‘n tugadh e i a dh’ ionnsuidh a mhinistear.
Féudaidh sinn a bhi dearbhta nach robh a nis dad a thaitneas aice, anns an t-seòrsa caith-eamh beatha a bh’ aice roimh so. Uime sin air ball dh’ fhàg i a companaich agus phill i do Bhaile Shruithleadh. Cha b’ aithne dhi smid a léughadh, agus cha robh i riamh roimh sud fo eisdeachd an fhocail. Bha i tur aineolach air slighe na slàinte, agus air dhí fo thròm eallach ciont a peacaidh, bha a h-inntinn air a luasfadh for mhòr imcheist, “ag iarraidh foise, ach gun a bhi ga fàotainn.” Bha falamhachd air a mhothachadh leatha nach b’ urrainn an sàoghal gu léir a lionadh, ach lionadh i le Criosd. “Air dhi ‘bhi àns an t-slighe stiúir an Tighearn i.” A cheud chothrom a fluair i, chaidh i a dh’ eisdeachd an duine urramaich sin Mr. Caimbeul, a bha uair-eigine na mhinistear ann am Baile Shruithleadh, agus bha a cheud searmoin a chual’ i uaibh, o na briathraibh “thigibh an’ ionnsuidh-sa sibhse uile a ta ri sàothair, agus fo thròm uallaich, agus bheir mise suainfheasa dhuibh.” Mat. xi. 28. Bu fhreagarrach na briathran iad do neach a bha fo uamhas, a bhrigh ‘bhi mothach-adh corruich an Tighearna an aghaidh peach-aidh! Ciod am focal bu taitniche do a leithid, no am focal sin—”fois?” Dh’ innseadh dhi leis, gu ‘n robh an fhois a cheana air a h-ull-achadh—”gu ‘n robh na h-uile nithe ullamh;” do bhrigh gu ‘n do bhàsaich Iosa an àite nam peacach, gu ‘n robh e ceart do Dhia an ciont’ a mhaitheadh do pheacaich air a sgàth, agus gur e ‘bhi creidsinn na firinn so, an àon doigh anns an urrainn sinn fois fàotainn àns an t-Slànughear-sin anns a bheil fois a mhàin ri bhi air a fàotainn.
Ach bha i fathast air a ribeadh mar a ta iomadh, le smuaintibh fein-fhireanta mu ‘n doigh àns an robh i gu bhi teachd—ag iar-raidh bhi tuigsinn cionnus, agus e’ uin a bhiodh so air a dheanamh gu ceart leatha, fo ‘n bheachd gu ‘m b’e bhi dèanamh so air mhodh ceart, an luach a bha i mar pheacach gu thoirt leatha. Bha a cuis ag an àm so mar a chuir i féin an ceill i, gar cuir an cuimhne air briath-raibh a bhaird Mr. Cowper.
“Mi-choimhlionta a creideamh bha
Gidheadh tre Chriosda fluair i slaint’.”
Mhotaich i gu ‘n robh i ànn cunnart siorruidh, agus uime sin ge d’ a bha i a moth-achadh gu ‘n robh i aineolach, gidheadh cha do chum faiteachas airson so, idir i, o chomhairle agus o chòmhnadh iarraidh, a dh’ aindeoin
ribichean Shatain a chuir e ‘na rathad. Bha i deich-bliadhna fichead mu ‘m b’urrainn i smid do ‘n Bhiobull a leughadh, ach bha a leithid do dhian-iartus iunte gu eòlas spioradaid a chos-nadh, agus a fhuair lán bhuaidh air nàire agus ardan na feòla agus a rinn cho furasda i bhi air a teagaig ri leanamh beag. Bha teagasg Mhr. Caimbeul gu mòr air a beannachadh do h-anam ocrach tartmhor. Trid, dh’ fhoillsich an Spiorad Nàomh dhi, ni bu mhò agus ni bu mhò, “slighe na beatha.” Dh’ fhoghlum i nach ann tre sháothair, ach trid creideamh a gheibh sinn fois, agus nach e maith air bith a ta annainn-ne, ach direach ar peacaidh, a tà ‘deanamh Chriosd agus sinne cho freagarrach d’a chéile; agus gu bheil sinn air ar cuireadh a dh’ ionnsuidh an Tighearna, gun ni air bith gu ar moladh dha, ach leis na h-uile ni a dhiom-ailas,—sin ri radh gun ni againn ach peacadh.
Bha aig an ám so mar an ceudna searmoin eile a chual’ i, agus mu ‘n do labhair i gu tric le taingeaclachd, air dhi a bhi gu mòr ‘na meadhoin air a gèimhlean a bhriseadh, agus a cuir fo sgàoil. Bha an t-searmoin so air a bhónn teagaig so. Rom. viii. 2. “Oir sháor lagh Spiorad na beatha ann an Iosa Criost, mise o lagh a pheacaidh agus a bhàis.” Chunneas a nis leatha ann an solus an Spioraid, mar a bha Dia trid a Chrionn-ceusaidh ag amharr oirre je suil lán gràidh, agus gu caoinh-neal cairdeal ga smeideadh am fagus da, ifrinn thoillteanach mar a bha i. Chunnaic i gu ‘n robh gu leòr a dheagh thoillteanas ann am fuil Iosa, gun ni tuilleadh ach i féin, a chum misneachd a thoirt do pheacach air bith a chluinneas a guth; oir anns an fhuil tha Dia air a lán-riarachadh, agus air a riarachadh ànn an doigh anns a bheil e air a mhòr ghlorachadh. Thug so fois do a coguis a bha gu mò air a dùsgadh, fhuair i a nis sáorsa o luasgadh a chatha a bha roimhe so an tòobh a stigh dhi, agus ghabh sith Dhé a tha thar gach uile thuisge seilbh air a eridhe.” Philip iv. 7. O ‘n ám so, bha a doigh beatha gu h-iomlan air athar-rachadh. Mheas i a nis mar a sochair agus a gairdeachas, a bhi air a cumadh ri lagh an Tighearna, agus air dhi, mar a thachair, a bhi beò ‘m meag chairdean, agus luchd-eòlais, a bha ro-mhi-churramach, bha i da rireadh “mar sholus a dealradh ann an ionad dorchà”—”mar lili ‘m meag droighinn.”