ROBERT and JAMES HALDANE: By REV. D. M. MACDONALD,
Edinburgh.
(Continued from page 239.)
Among a few incidents which show how often God’s protecting hand was over him we may just mention one. As appears by the log of the “Montrose,” it happened on one occasion that on the 12th of June, 1792, the ship had nearly struck on the rocks in the Mozambique Channel about the same time and in the same seas when the “Winterton” was lost with a number of its crew, including its commander, Captain Dundas. The promptitude and decision of James Haldane saved the “Montrose” from a like fate. The officer of the watch had apprehended no danger. It being after midnight or very early in the morning, the Captain was called and the lead heaved. The depth was found to be only nine fathoms. Mr. Haldane had been roused from sleep, and when he saw the Captain undecided he realised there was no time for further parley, so he cried through a speaking trumpet, “Every soul on deck this instant.”
The alarm went through the ship and quickly brought the men from their hammocks. In a few minutes the ship was put about, and this was scarcely accomplished when the shout from the maintop, “Breakers ahead,” warned them of their danger and they discovered that half an hour’s sailing in the same direction would have probably left the “Montrose” a wreck on the Barren Islands.
After the “Duke of Montrose” had returned home in 1793, Mr. Haldane, having passed the necessary examinations, was appointed Captain of the “Melville Castle” bound to Madras and Calcutta. He was married in September to the only daughter of Major Jones, Acting Deputy Governor of Stirling Castle, and after their marriage they proceeded to London, where they resided for some months. His wife was shocked at the disregard of the Lord’s Day and the abandonment of public worship she saw there, and after he took command of his ship she returned to Scotland.
The episode of the “Dutton” is worth mentioning because it illustrates the force of character, determination and intrepid courage which
always marked his career. In the spring of 1784 the “Melville Castle,” along with several East Indiamen, was anchored at Spithead, when, owing to a grievance, a mutiny broke out on the “Dutton.” The Captain and a naval lieutenant sent on board failed to quell the rising, and left the ship. One Indiaman, hearing the confusion, fired several alarm guns. Boats from other ships were now advancing and the crew of the “Dutton” had now begun to arm themselves and made a determined attack on the quarterdeck. The officers lost control over the men and there was serious apprehension that the mutineers would gain access to the powder magazine and blow up the ship. At this moment Captain Haldane reached the vessel and got up to the quarter-deck.
His first object was to restore to the officers composure and presence of mind. He refused to attack the mutineers, but with his sword in hand calmly reasoned with the men, telling them that they had no business there. The quarterdeck was soon cleared but, observing that there was still much confusion and discovering where the chief danger lay, he went at once to the spot. Two of the crew, drunk and more daring than the rest, were at the door of the powder magazine, threatening that they would blow up the ship. One of them had a shovel of live coals ready to throw in! Captain Haldane threatened one of the men with immediate death if he moved and ordered irons to be placed on both. Order was now restored and he returned to the “Melville Castle.” Next day the culprits were removed and the rest of the crew went to their duty peaceably. His splendid leadership, common sense, ability to make wise and quick decisions, coupled with uncommon bravery, prevented what might have been a terrible disaster, ending with the death of all on board. All his brilliant qualities, hitherto employed in his worldly career, were soon to be directed into a nobler channel. They were to be consecrated to the service of another and better Master than worldly ambition. He was a chosen vessel ordained to be himself a monument of Divine mercy and an instrument to convey that mercy to others.
On the “Melville Castle” he began to study the Word of God carefully and came to the conclusion that God had begun a work of grace on his soul. He now decided to leave the sea as he had ample means and could devote more time to the study of religious doctrines. He rejoined his wife in Scotland, and on the death of her father they left Stirling Castle for Edinburgh. There he took a house in George Square and attended the ministry of Dr. Buchanan, of whom that great Christian, Mr. Simeon of Cambridge, said, that he was a “Scotch minister whom I think it one of the greatest blessings of my life ever to have known.”
Both himself and his wife became earnest inquirers into the things of God, and in conversations with various people they got a fuller knowledge of their own needs as sinners and of Gospel doctrines. We shall here quote statements made by himself showing how his mind was exercised in the matter of his soul’s salvation. Speaking of a pious
man, he said, “I shall never forget the earnestness with which he remarked, ‘If I did not know my Saviour to be God I should this night lie down in despair; the Scriptures could in this case convey no comfort to my mind.’ The expression struck me much and led me to compare my views of Christ with his. I compared the cases much he and others quoted, and the result was a conviction that Jesus was indeed the Son of the living God. I saw that my views of sin must be very inadequate, and I asked God to teach me all He would have me know.
My thoughts began now to be particularly turned to election, a doctrine which indeed was foolishness unto me: it seemed so irrational that I thought I should never embrace it. A good minister, with whom I frequently conversed on the subject, told me I should by and by change my opinion. I thought it impossible, and so much attached was I to my own way of thinking that I could hardly suppose that sensible, good men did really believe the contrary. I always thought I had the better in argument on this subject. I was well pleased to enter upon it, and although every conversation left me more established in my own opinion, yet they were afterwards of use. Once in particular that minister read to me the first chapter of the Ephesians and said if the doctrine was not clearly established by that passage any meaning whatever might be affixed to Scripture. This passage made some impression on my mind. But however erroneous my views were, my whole thoughts were engrossed about religion. Having nothing in particular to occupy my attention, I meditated on these things and gave myself to them. I hardly read any but religious books, and it was my chief concern to know the will of God. This, however, afforded food for pride. I thought my attainments were great, and had much self-righteousness. Although my hope was fixed in Jesus Christ, yet my doings were not wholly forgotten. I gradually, moreover, got clearer views of the Gospel, and in reading the Acts of the Apostles xvii. 4-8, ‘As many as were ordained to eternal life believed,’ my whole system as to free will was overturned.
I saw that being ordained to eternal life was not the consequence of faith, but that the children of God believed because they were thus ordained. This gave a considerable blow to my self-righteousness and henceforth I read the Scriptures more in a childlike spirit, for hitherto I was often obliged to search for some interpretation of Scripture which would agree with my system. I now saw more of the freeness of the Gospel and the necessity of being born again, and was daily looking for satisfactory evidence of the change. My desire was now set upon praises and feelings instead of building on the sure foundation. I got no comfort in this way. Gradually becoming more dissatisfied with myself, being convinced especially of the sin of unbelief, I wearied myself with looking for some wonderful change to take place—some inward feeling by which I might know that I was born again. The method of resting simply on the promises of God, which are yea and amen in Jesus Christ, was too plain and easy, and like Naaman, the
Syrian, instead of bathing in Jordan and being clean, I would have some great work in my mind to substitute in place of Jesus Christ. The Lord gradually opened mine eyes; He always dealt with me in the tenderest manner, and kept me from those horrors of mind which in my ignorance and pride I had often desired as a proof of my conversion. The dispensation of his providence towards me much favoured the teaching which He has vouchsafed to afford.
“The conversation of some of the Lord’s people with whom I was acquainted was helpful to my soul, and, in particular, I may here add that the knowledge of Scripture which I acquired in early life was very useful to me when my views were directed to the great concerns of eternity. Many things were brought to my remembrance which I had learned when young, although they seemed wholly to have escaped while I was living in forgetfulness of God. Instead of those deep convictions which are experienced by some, with much horror of mind, the Lord has rather shown me the evil of sin in the sufferings of His dear Son and in the manifestation of that love which, whilst it condemns the past ingratitude, seals the pardon of the believing sinner. In short, I now desire to feel, and hope in some measure, that I do feel, as a sinner who looks for salvation freely by grace; who prefers this method of salvation to every other, because thereby God is glorified through Jesus Christ, and the pride of human glory stained. I desire daily to see more of my own unworthiness, and that Jesus Christ may be more precious to my soul. I depend on Him for sanctification as well as for deliverance from wrath and am in some measure (would it were more!) convinced of my own weakness and his all sufficiency. When I have most comfort, then does sin appear most hateful; and I am in some measure made to rejoice in the hope of being completely delivered from it by seeing in all His beauty Him who was dead and is alive and liveth for evermore. Amen.”
He held fast the beginning of his confidence steadfast to the end and with unswerving consistency maintained the same doctrines down to the very close of life.
The two brothers had now come to a point in their existence when, like Moses, they had to make a choice, and by the infinite mercy of God they made choice of His beloved Son as their all for eternity. They had passed from death unto life and from the bondage of Satan into the Kingdom of Jesus Christ. They were no longer engrossed in the vanities, pleasures, gains and empty glories of this world. Their minds were occupied with a new and absorbing object—the Kingdom of God and its advancement in the world. Old things had passed away. We have already seen the steps taken by Robert for that purpose, and we shall now proceed to show the plans James took for the furtherance of God’s cause, and how, by His blessing, they bore fruit to His praise.
The Edinburgh Tract Society had been formed through the zealous activity of an eminent Christian in the city, Mr. John Campbell. He had been offered by the venerable Countess of Leven £10 or £20
to be laid out in tracts. About the same time he began to institute Sabbath schools in Edinburgh and its neighbourhood. Mr. Haldane became intimately acquainted with him and began to think that he himself might do something to extend such Sabbath schools in the North of Scotland, but before making the attempt he agreed to accompany that worthy man on a tour for a week to the West of Scotland. They took with them thousands of tracts in a one-horse chaise, distributing tracts to sick and poor alike. In three months afterwards they found that the result of this one week’s exertion was the formation of 60 Sabbath evening schools! This journey to the West of Scotland was the commencement of an active career of usefulness which was to continue for no less than 54 years.
He was soon called to preach the Gospel and the occasion was as follows:—The collier village of Gilmerton, near Edinburgh, was without the privilege of an evangelical ministry for at least 40 years with the result that the people were very ignorant and irreligious. Through his friend, Mr. Campbell arrangements were made to preach the Gospel in the village. One evening the person who was to take the service could not come and Mr. Haldane agreed to take his place. The people were very satisfied, and they soon flocked in crowds to hear the sea captain and a worthy friend, Mr. Aikman, who helped him.
Having heard of the death-like state of the North of Scotland, they formed the plan of going and of preaching in the towns and populous villages on the route. They took tracts with them and gave them away at every place where they preached to all who would receive them. On the evening before their departure there was a special meeting for prayer and they were recommended to the grace of God for the work in which they were about to engage. This was the beginning of a series of tours during which the Gospel throughout a period of nine years was preached by Mr. Haldane and his fellow labourers in almost every town or large village in Scotland from Berwick-on-Tweed and the Solway Firth to John O’ Groats and the northern islands of Orkney and Shetland. This first tour to the North in 1797 appears to have been much blessed, and that shows that the Lord had set the seal of His approval to the work done. Mr. Haldane took encouragement for what he did from the conduct of the early believers who, when scattered by persecution, went everywhere preaching the Word. Owing to the circumstances of the time, when people were as sheep without a shepherd, he felt it his duty to preach the Gospel to perishing sinners. He had ample leisure to do it, and was able to meet all the expense involved himself. Accompanied by Messrs. Aikman and Rate, in a light open carriage purchased for the occasion, he left Edinburgh on the 12th July, 1797. They took with them packages containing thousands of tracts, addresses and sermons that could be distributed amongst the people.
They passed through various places, preaching in hospitals, at market crosses and in churchyards, attracting some attention but not so much
at first as afterwards. At Kirriemuir they addressed, at eight o’clock in the morning in the market place, upwards of 200 people, and after the parish minister preached they kept an evening service in the market place when the Church was dismissed. Nearly 1,000 people stopped to listen and Mr. Haldane preached from the words, “Go ye into all the world and preach the Gospel to every creature” (Mark xvi. 15-56). He told them that what they heard from their minister was not the Gospel and urged them to search the Scriptures for themselves, mentioning that these observations were made in love to their souls whose final state depended on their belief or rejection of the Gospel. After leaving Kirriemuir they held services in Forfar, Montrose, Stonehaven, and Aberdeen. In this city he had a crowded audience composed of persons of all conditions in life. It might be said that the whole population of Aberdeen turned out by thousands to hear an East India Captain. There was novelty in the fact and the people listened with deep attention as he spoke from Romans i. 16: “I am not ashamed of the Gospel of Christ.” He spoke with great earnestness and with that arresting eloquence which love for his fellow sinners and intense zeal for their salvation can produce. The next town they visited was Banff, and on a Saturday evening a service was kept at a village in the neighbourhood. Unknown to him his sermon that evening was blessed to a young girl who afterwards became the excellent and pious wife of the Rev. Dr. Morison of Chelsea.
Many years afterwards, on the death of Mr. Haldane, she wrote a letter of sympathy to his son, part of which we now quote—”I can never forget the impressions which fell on my young heart as your father in a distinct, clear and manly tone began to address the thoughtless multitude that had been attracted to hear him. His powerful appeals to the conscience, couched in such simple phrases, at the distance of more than 50 years are still vividly remembered, and were so terrifying at the time that I never closed an eye nor even retired to rest that night. I cannot be quite sure what was your father’s text, but from the frequent and pointed repetition of the words, ‘Except ye repent ye shall all likewise perish’ I have reason to believe that these must have been the subject of discourse. One thing I know that the impression produced by what I heard was never effaced from my mind, for though I did not fully embrace the Gospel for years after I had listened to your honoured father, yet I never relapsed again into my former state of carelessness and indifference to eternal things. Praying that every blessing may rest on you and yours. I am, etc.” The sermon referred to seems to have produced a very general impression. Various classes of mankind were referred to—the rich, the poor, the learned, the ignorant, the old, the young, the open sinner, and the self-righteous formalist—and their character described, the preacher concluding in regard to each, “Except ye repent ye shall all likewise perish.”
After passing through Elgin, Forres and Nairn, they reached Inverness, and a large gathering was addressed in the open air. Having
heard that a fair was soon to be held at Kirkwall at which great numbers of people from the different Isles of Orkney would be gathered, and being told of the low condition of religion amongst the inhabitants, two of them decided to go thither with merchants from Elgin and then return through Caithness, Sutherland and Ross-shire to Inverness. Until the coming of steam a journey to the Orkney Islands was seldom attempted because of the rough seas and strong currents of the Pentland Firth. They, however, had fair weather and arrived safely at Kirkwall. Bailie Jamieson, a friend of the truth, received them with much kindness. Some time before this God had revived His cause greatly in the town through the instrumentality of a few gracious men, and as a result a considerable change had taken place in the manners and morals of the people. The Saviour had now many witnesses in the place, and they had reason for gratitude and joy when they saw “the wilderness blossoming as the rose.” The visit of Mr. Haldane to one of the islands was rendered memorable by the conversion of an old man of 92, who had been born in the reign of Queen Anne and was now confined to bed. He was asked what would become of him after death and he replied, saying he was very ignorant, could not read, but had sometimes prayed to God. He declared also that he knew nothing about Christ, but he remembered when a lad herding cattle, under a sense of darkness as to his future state, he once prayed to God that some teacher might be sent to enlighten his ignorance. This prayer seems to have been answered almost at the last hour of parting life.
Mr. Haldane was to him a messenger of peace, declaring to him that if he believed what the Word of God testified of his guilt and misery, and of the person and work of Christ as that of an Almighty Saviour, he should be saved. He cried to God for the pardon of his sins being much affected, and when told that his prayers could only be heard through Jesus Christ, who came to save the very chief of sinners he called upon the Saviour for mercy and repeatedly exclaimed, “I believe; I believe.” Mr. Haldane visited him once more, but found him unable to speak although still sensible and capable of expressing intense pleasure in once more seeing his instructor. He was supported in his bed while Mr. Haldane spoke and showed that he understood what was said by clasping his withered hands and raising them to heaven as if in the attitude of thanksgiving. ‘His wife said that he had wept much after our leaving him in the former day. She had occasionally read to him parts of the Scriptures.” He died on the next Lord’s Day, and the joy with which he received the Gospel, the earnest delight with which he welcomed the second visit of his spiritual teacher, and the devout peace in which he departed, left no room to doubt that he slept in Jesus.
After a stay of 16 days in Kirkwall, during which they preached to large congregations in many places, they left on the 29th August, and crossed the Pentland Firth in about two hours, being favoured with
moderate weather. There being no room in the inn in Thurso, the Lord directed them, Mr. Haldane said, to a private house, and their host and hostess, Mr. and Mrs. George Millar, were most attentive. He prayed that the Lord would recompense their kindness by bestowing on them blessings which perish not with the using, and it appears this prayer was answered. They were both brought to Christ. Mr. Haldane preached several times in Thurso to large congregations, and at his farewell sermon it is reckoned that there were 4,000 persons present, representing every parish in Caithness. It was a solemn occasion and sufficient to stir the heart and mind of the preacher. His text was from Acts xx. 37: “And now, brethren, I commend you to God and to the Word of His grace, which is able to build you up, and to give you an inheritance among all them that are sanctified.” The sermon was one of great power and solemnity, being long remembered in Caithness.
The next town to be visited was Wick, where he was hospitably entertained by another Mr. A. Millar, the chief inhabitant, to whom he was a messenger of grace under circumstances of deep interest. He preached during the week to large congregations and on the market day twice to 1,000 persons morning and evening. On Sabbath people crowded together from all quarters, amounting in the morning to more than 2,000 and in the evening to upwards of 4,000. We may conclude this account of the first Caithness tour by the following extract of a letter written by a godly and venerable lady in Elgin, who in her youth heard the Gospel seemingly through Mr. Haldane. He was preaching on the text, “Consider your ways” (Haggai i. 7): “My father heard with deep attention. That was the text and sermon which the Lord blessed for the conversion of my dear father. There were four of us who, I trust, were all brought out of darkness into God’s marvellous light. Could I but love that worthy man?”
God’s Love.
(Extract from Sibbes.)
As we say in nature, fire does all (as man can scarce work any instrument without fire), so grace does all with love. God first manifests to our souls His love to us in Christ, and quickens us by His Spirit, witnessing His love to us, wherewithal He warms our hearts, kindles and enflames them so with love that we love Him again; which love has a constraining, sweet violence to cause us to suffer, to do, to resist all opposition. If a man is in love with Christ, what will be harsh to him in the world? The devil knows this well enough; therefore one of his main engines and temptations is to weaken our hearts in the sense of God’s love and of Christ’s. Therefore let us be as wise for our souls as he is subtle and politic against them; as watchful for our own comfort as he is to discomfort us and make us despair. Let us be wise to gather all the arguments of Christ’s love that we can.
Cumha.
Cumha airson an Urramaich Alastair Mac-an-t-saoir an deigh dha
Eilean Phrionns Eideard fhagail-Le maighdin oig d, am b, ainn Seonaid
Nic a’Phearsain, a chaidh a dhusgadh gu imoaguin mu a cor siorruidh
fo ‘eisdeachd.
1
S Bronach cainail an latha
Anns an d, thainig am breitheanas
oirnn
Thug air falbh uainn an soisgeul
Far nach coisich sinn tuilleadh d,
a chomhair;
O,n tha ,n fhaigre cho domhain
Agus osnadha nan tonnan cho mor,
Sann a chaidh air fagail
Mar og uainaibh gun mhathair,
sa, cheo.
2
Nam biodh teangaidh fear-
sgriobhaidh
Air a labhairt le firinn am, bheul
Chum gu,m b, aithne dhomh inn-
seadh
Pairt de uirghioll fiorghlan do
bheil,
Thug thu barrachd air miltibh,
Mar chomhairlich dileas do, n
treud,
Dh, fhag thu nis iad gu cianail
Fo shileadh nan siantan ad, dheigh.
3
Chaidh t-Urr Alastair buadhach
Air a thusus do Shuaineart a
nunn,
Dh, fhag thu,n Eaglais fo ghruai-
mean,
Cha-n, eil ann a bhair buaidh air
do chliu;
Sud an latha, bha bochd dhi
Reult a soluis gu,n d, fholaich a
gnuis
Aite Dhaibhidh ‘bhi falamh
Gun neach againn a sheassas na
rum.
4
‘S ann oirnn a thainig an geamh-
radh
A’ghaillionn ‘s an teanntachd ro
mhor
Cha chuir bilean dhuinn cainnt air
Tha air cridheachan fann ‘s iad fo
bhron.
Tog-s’ ar suil ruit o, n talamh
Gam bheil aran na beatha gu leor,
‘S Tus’ a’ s urrainn ar leigheas,
Oir tha Leighiche Ghilead beo.
5
Dh’fhag thu Browns Creek ro
dhubhach
Guth an turtuir cha chluinnear
‘san tir:
Chaocail gaire gu tuireadh
Tha iad uile ri sileadh nan deur
Is na sluic a bha ‘cumail
‘S ann a thiormaich iad uile gu’m
beul;
Nam biodh creideamh a’ tarruing
Bhiodh na dabhaidhean thairis le
fion.
6
Cha bhiodh bochd agad falamh
‘Nuair a dh’fhosglaidh dhuit dorus
an stoir
Shruthadh mil on charraig
Agus bainne bhiodh fallain r’a ol;
Ged bhiodh iad gun lamhan
Gun chasan gu tarruing d’a
chomh’r
Sgaoileadh tus’ air am beulaobh
Bord cho iosal le Criod d’a
shloigh.
7
‘Nuair a rachadh tu a thoirt beatha
Cha bhiodh ainniseach ocrach
ad’chomh’r
Cha bhiodh idir neach falmah
Bhiodh rud agad mu choinneimh
gach seors’
Cha bhiodh cealgair carach
No fear-aideachaidh fada fo chleoc
Nach innseadh tuse na bh’aige
Dus ‘ga dhalladh, ‘s nach gabht
‘ach an t-or
8
‘Nuair a dhireadh tu ‘chubaid
Bu bhlath sealadh do shul a’ dol
suas
‘S tric a dh’fhag e thu bruite
Faicinn cleachadh ‘s easumhladh
an t-sluigh
Gun an fhirinn ‘bhi drughadh
Air na cridheachaibh dubailte
cruaidh
Gus an rachadh an calmachd
Agus muinghin an earbsa throirt
uath.
9
‘S ann bha ‘n irioslachd dhiadhaidh
‘R, a faicinn le fiamh ann do ghnuis.
‘Nuair bhiodh ‘tu labhairt mu Chriosda
Bhiodh do briathran a’ sileadh mar dhruchd
Ged bhiodh lusan air crionadh Agus duilleach air seargadh gu cul
‘S ann tha geugan na fionain
‘Fas o stoc far nach tiormaich a sugh.
10
Ged theid sinn do’n tigh-aoraiddh Cha bhi Aodhair an treud air ar ceann,
Dh’fhas na caoraich ro thana Tha ‘n luch-faire r’am faghaill ro ghann,
O nach tigeadh an latha ‘S am biodh frasan do bheannachadh ann
‘S am biodh nlathan ri’m faicinn Air an fhearan ‘s nach deachaidh an crann.
11
Sud an noidheachd bhiodh aoibhinn Le do chridhe ‘bhi cluinninn mu shluagh
Air an pilleadh gu’n dachaidh Dh’ionnsuidh losa a’ charraig nach gluais,
Ann an latha na doinninn Cha ruig dochann air aonan d’a ahlugh,
Bidh E fein dhoibh mar dhidean Ionad-fasgaidh o’n ghaoith is o’n fhuachd.
12
Tha nighean Shion mar bhothan Air a fagail ag osnaich gu trom O’n latha ,rinneadh a dochann Chaidh na lotan ud domhain ‘na com,
Dh’fhag e ‘seanairean duilich Chaidh am bior ud ‘nan cridhe gu ‘ghrunn
Gus an teid iad dhe’n talamh Bidh an t-saighead ud aca ‘nan com.
13
‘S dorch an oidch ‘gun a’ ghealach Thainig iornn ‘n ta ‘chuir thu ruinn cul,
Sgap an trued o’n mhainnir, Cha tig dhachaidh ach ainneamh neach dhiubh
Bidh na h-aiteachan falamh Far nach faigheadh iad roimh so rum,
Dh’fhalbh fear-brisidh an arain Chaidh e thairis air bharraibh nan tonn.
14
Ma ‘s e Do thoil ‘thug air falbh e Thoir dhuinn uile bhi ‘g earbs’ Asad fein
Is Leat iuchair an ionmhais Uait tha beatha Do sheirbhiseach treun.
O! biodh gluinean ar n-anam Air an lubbadh gach latha ri neamh gu,m pill tu ri ar n-aite
‘S gum biodh gloir Do shaor-bhrais Leat gach re.
15
Chuir America as dhuit Dh’fhag e tana do lamhan ‘s do chom
Chaill thu cail do’n bheatha Cha robh rathad gu’n seasarh tu ann;
‘S iomadh boinne de d’ fballus ‘Thuit gu talamh ‘s tu ‘gul os an ceann
‘Se am buaireadh a bh’agad Nach robh dad air a dheanamh leat ann.
16
‘Se ar guidhe ‘san trath so Gun ruigeadh tu sabbailt’a nunn Far an d’fhag thu do chairdean Is do bhraithrean nach aicheadh an cliu,
Ged fhuair iad an sarach’ Le tuchd-riaghlaidh gun ghras os an ceann
S,ann tha ‘n imeachd ‘san fhasach Dol gu talamh Chanaain a null.
17
‘S mor a’ bheinn a tha romhainn
Na bha ‘chothrom an t-soisgeil
dhuinn dluth.
‘Nuair ‘theid cunttas a thabhairt
Anns gach focal air beulaobh na
Cuirt
Cha bhi lethsgeul aig peacaich
Nach robh rathad air faighinn
dhuit dluth
Chum dol as o’n mhallachd
‘Thainig orra le peacadh na sul.
18
‘S dæilich dhuinn dol do’n aite
Far ‘n do sheas thu ‘s na laithibh a
dh, fhalbh
Is sinn a’ cuimhneach ‘na b’abhaist
A bhi labhairt gu h-ard le naomh-
sheirm
Dh’fhag sud cridheachan faisgte
‘S neul a’bhais air ar fardaichean
balbh
‘S mur dean cumhachd o’n aird e
Cha tig anail a bhlathach’ nam
marbh.
19
Innsidh duilleach nam craobh
dhuinn
‘Nuair a chathar le gaoith iad gu
lar
Bidh cuid eile dhiubh crionadh
Airson connaidh, seadh crionach
nach fas;
‘Nuair thig treabhaich’ an fhoin-
lios
Gus a ghearradh o ffreumhaibh
gu lar
Mar thuiteas craobh ni si laighe
Is cha-n fhaicear air talmh a
blath.
20
‘S beag a’s aithne dhomh inseadh
No idir chur sios am’ dhan
Mu ‘n chridh’ a bha dileas
‘S a labhradh an fhirinn ri cach
Is a thigeadh cho ial
Ri irioslachd Chriosda ‘na bhas
Agus ‘eirigh o’n talmh
‘S a dhol dachaidh mar shagart
‘na ait
21
Thug thu ceann dhuinn mu
dheircadh
Aig coinneimh na Ceisd mar bu
choir
Sinn a throit an ro airc
Do na chaidh a labhairt le Pol;
Be do mhiann is do thaiteas
Nach biodh aon neach air seach-
aran ‘sa cheo,
Tharruingeadh tus’ iad mar chiobair
Dh’ ionnsuidh Buachaille dileas a’
chro.
22
‘S iomadh buaidh’ bha ri inns’ort
Nach aithnich do dhilsean gu brath,
Bha thu ard agus ial
Bha do chridhe ro thiom agus
blath,
‘S tu nach doichleadhna bochdan
‘Thigh’nn le lotaibh gu dorus na
slaint;
‘S ann ‘bhiodh braithran do bhilean
Mar mhil ruidhteach ‘a sileadh
gu’n cail.
23
Is a ‘thubhairt an t- Ard-shagart
A chaidh dhachaidh gu Athair na
gloir
Seallaibh Ruimsa sa o’n talmh
Gam bheil tobar na beatha nach
deobh,
Dhoirteas uisg air an tartmhor
Agus tuil air an fhearann chruaidh
dhoit
‘S mi ‘bheir biadh do na h-ocraich
Agus deoch as an abhainn r’a h-ol.
24
Ged sgar sleibhtean r’am bunait
Agus mathair ri leanabh a cuim
Dh’fhag Thu sgiobht’ anns a’
ghealladh
Nach fagadh, ‘s nach treigeadh Tu
‘chaoidh
Aon a leigeas an taic ort,
Bidh Tu aca mar athair d’a chlionn,
Cha dean Satan am mealladh.
O’n tha an acair daingean an
greim.
25
Chuidhinn-s’ air cloinn a’ chumhuaint
Gum bi ‘n suilean ri duthaich nam beann
Gu’m bi fair’ agus urnuigh
‘Nan anam le bruiteachd nach gann
Airson fagail ar duthcha
‘Na fasaich cho ruisgte gun cheann
Iad bhi guidhe le durachd
Righ nan dul a chur cul orra nall.