Isabella Morrison was born at Ness, Lewis, in the year 1868. She was the eldest child in a family of eight. She came of a godly stock. Both her parents gave evidence of true piety, her father being a deacon with the godly Rev. Duncan MacBeth, Free Church minister at that time in the parish. Someone has said that although godliness does not run in the blood, it often runs in families. The two grandfathers of Miss Morrison were regarded as gracious men. One of them, Angus Graham, was reputed to be the strongest man in Lewis in his day. At the age of 77 he was preparing to go to America for the third time.
In parting with the Free Church minister of Strath Carron, Rev. Nicol Nicolson, who was on a visit to Lewis at the time, the latter said to him, “Dear friend, we will never meet again till the Judgment Day, and unless you have Christ what will your great strength do you? You were said to be the strongest man ever born in Lewis, but what will that strength do you if you die without a Saviour? It were better you had never been born.” The tears trickled down his cheeks and, putting his arms round the neck of the minister, he kissed him and said, “I will never forget your faithful advice to me.” From the testimony of godly witnesses who knew him subsequently it appears that Angus was a changed man from then on.
For some time, as a young girl, Miss Morrison served in the manse of Mr. MacBeth, where she daily witnessed the life and example of true godliness. Only the Day of Judgment will reveal the eternal blessings which arise from early association with true piety in the home. Those are greatly privileged who enjoy such blessings in early life.
During this time she heard from her minister a sermon on Romans i, 16, “I am not ashamed of the Gospel of Christ.” This sermon left a deep impression on the young girl’s mind.
Like many other godly men and women belonging to the Free Church of his day, Mr. MacBeth was well aware of the grave departures from the truth in doctrine, practice and discipline which had begun to be all too apparent in the church he loved and served. These ominous declensions caused him the greatest foreboding and sorrow, and he warned his people against them. To young Isobel he said, “The clouds are darkening, the storm is gathering. I should not wish to be alive when it happens; but should only three take up a stand on the side of Truth in the parish of Ness, see to it that you be one of them. The day will come when you will have to meet the people of the parish, many of them your own co-ages, going one way while you go the opposite way, and they will try to persuade you to go with them, but be sure you will not yield to them.” Young Isobel never forgot these words, and the time came after Mr. MacBeth had been gathered to his fathers, that she had cause to remember them.
In 1893 Miss Morrison, now a woman of 25, had left her native parish and was living in Stornoway. For all those who had an interest in the Cause of Christ those were stirring days. The Declaratory Act had been passed in 1892. The following year by the protest of the Rev. D. MacFarlane, the Free Presbyterian Church of Scotland was called into being to preserve the heritage and testimony of the Reformed Church in Scotland in unbroken continuity, and to hand it down to future generations. Some seriously thinking people in Stornoway were sympathetic to the movement. A meeting of those was to be held in the Drill Hall. Miss Morrison had heard of the proposed meeting and the news placed her in a very difficult position. She knew in her heart that it must be either the Church or the Drill Hall. If the Church, could she continue her connection with it and keep a clean conscience? If, on the other hand, it was to be the Drill Hall, how could she face up to the opposition and possibly the scorn and hatred of some who had previously been among her most intimate friends? The problem was one inseparable from the question of the day and many others in different parts of Scotland were faced with it.
In this perplexity Miss Morrison reached a corner of the street where the next step would commit her one way or the other. She stood for a moment pondering; it was then that the advice of her former minister, the Rev. Duncan MacBeth, came warmly and powerfully home to her heart. This was accompanied with the text which had previously impressed her, “I am not ashamed of the Gospel of Christ.” Needless to say the truth prevailed and Miss Morrison, guided as by a necessity which would take no denial, found her steps leading her to the Drill Hall. She learned afterwards that, all unknown to her, her father in Ness had passed through a similar experience and had made a similar decision. He
was one of the ‘two or three’ who upheld the cause of truth there, and formed themselves into a congregation of the Church which afterwards came to be known as the Free Presbyterian Church of Scotland.
We can only imagine the deep satisfaction experienced by both father and daughter in learning that each had been guided to make the same decision on such an important issue quite independently of each other.
The events of the following 63 years provided many occasions which severely tested the loyalty and faithfulness of those attached to the cause and testimony of the Free Presbyterian Church; but from her early choice Miss MacDonald never wavered. At the age of 85 years, when in her last illness, it was a pleasure, both edifying and instructive, to listen to her recalling the events of 63 years before. Her memory then was clear and precise, and the happy and animated manner in which she related these events gave unmistakeable evidence of her intense satisfaction for the part she had been led to take in them.
Of the circumstances concerning Mrs. MacDonald’s conversion we have no information, but in 1924 she was constrained to make a public profession of her love to the Redeemer. She had great delight in the House of God, and as long as she was fit and, indeed, sometimes when she was not very fit, she diligently attended the services on Sabbath and week-days.
At the age of 26 Miss Morrison was united in marriage to Mr. W. J. MacDonald, who later settled at Stonefield Farm outside Stormoway. Of this union there were born in all seven children. Like all the children of a sinful parentage, Mrs. MacDonald knew the bitterness of sorrow. She lost her first child in infancy, and her husband died in 1923, leaving her a widow for the remaining 34 years of her life. During her later years she suffered acutely. Her sufferings and sorrows were borne with gracious submission to the will of God, and even while in great pain, as she often was, she found occasion to speak of the Lord’s goodness and mercy to such a poor, unworthy creature as she knew and felt herself to be.
Over a long period of helplessness she was faithfully and affectionately nursed by the members of her family at home, especially by her daughter Margaret. To all who knew her, and especially to those attending her, she has left an example sweetly savouring of the grace of God and of the spirit of Christ.
On Thursday, the 22nd day of August, 1957, in her 89th year, Mrs. MacDonald entered into rest, and her earthly remains were committed to the grave to await the trumpet of the Resurrection Morning. “So when this corruptible shall have put on incorruption; and this mortal shall have put on immortality, then shall be
brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting: O grave, where is thy victory?”
We take this opportunity of expressing our sympathy with all those members of the family who are left to mourn. J.A.T.
Searmonan.
Leis an Urr. Tearlach C. Mac an Tòisich, D.D.
SEARMON XII.
“Mar an ceudna tha mi ag ràdh ribh, Tha gàirdeachas an làthair ainglean Dhé air son aon pheacach a ni aithreachas.”—Lucas xv. 10.
Air bhi do na cis-mhaoir agus do na peacaich air an tarruing le searmonachadh Iosa, agus air a’ misneachadh le ‘ioraslachd agus le ‘mhacantas, nochd iad deigh neo-àbhaisteach air a bhi air an teagasg leis. Ach rinn na sgriobhaichean agus na Phairisich gearain, ag ràdh, “Tha’m fear so a’ gabhail pheacach da ionnsuidh, agus ag itheadh maille riutha.” Leis na briathran so bha iad a cumail a mach na’m b’ann bho Dhia a bha Iosa gu’n cuireadh E air falbh daoine aig an robh a leithid sin de chliu, agus gu’n canadh E riubh, “Fan agad fein, na tig am fagusg dhòmh-sa, oir is mise is naoimhe na thusa.” Bhithheadh e gu maith na’n robh iad a seachnadh cuideachd nan cismhaoir tre eagal onarach a bhith fulung cron, agus uime sin ga’m fàgail aca-san a chum deiligeadh riutha a chum a bhi ga’n gairm gu aithreachas, ach ‘s ann a bha iad air an glasad le spiorad uaimhreach agus féineil. Cha deanadh iad aon chuid meadhonan a chleachdadh a chum iompachadh an co-pheacach, na an Slànuighear a mhisneachadh ‘n ‘a obair. Ann a bhi toirt fa’n ear cia cho fad agus a bha giùlain Iosa ‘n a eisimpleir dhuinne, feumaidh sinn a giùlain ‘n ar n’ inntinnean gu’n robh E eu-comasach a bhi air a thruailleadh. Cha’n e dleasdanas a Chriosduidh comunn a chumail ri peacaich fhollaiseach; “sgriosair companach n’an amadan.” Ach ‘s e a dhleasdanas cùram a bhi aige dha’n anamaibh; agus mur eil e air a ghairm gu dìreach gu bhi saothrachadh air son an iompachaidh, bhuineadh dhà bhi’g ùrnuigh air an son agus a misneachadh na muinntir a tha.
‘Nis, ‘s e na cosamhlachdan a tha air an cur sios anns a chaibideil so freagairt ar Tighearna do ghearainibh nam Phairiseach. Tha E ga’m freagairt air an grùndd féin. Bha E dol an ceann fhior obair Féin, mar neach a thainig a ghairm pheacach gu aithreachas. Mar an robh na Phairisich a cur feum air aithreachas, car son a bha iad a faotainn coire Dhà-san air son E bhi’g iarruidh iompachadh na muinntir a bha araon a cur feum air, agus ag aideachadh am feum air? Bha neach eile a deanamh aoibhneis ‘n ‘a obair, agus a soirbheachadh. Ma bha, an àite a bhi deanamh aoibhneis, iad a’ gearain agus a caineadh, thug iad le sin fianuis nach robh co-fhaireachadh aca ri neamh, gur e cealgairean a bh’annta, agus, uime sin, nach robh aon a bu mhotha feum air aithreachas na iadsan. Tha’m Fear-saoraidh, ann a bhi rùsgadh an cealgaireachd, a toirt a mach cho mòr agus cho luachmhor ‘s a tha iompachadh.
“Agus labhair esan an cosamhlachd so riu, ag ràdh, Co an duine dhìbhse aig am bheil ceud caora, ma chailleas e aon diubh, nach fàg an naoi deug agus an ceithir fichead anns an fhàsach, agus nach teid an deigh na caorach a chailleadh, gus am faigh e i? agus air dha a faotainn, cuiridh e air a ghuaillean i le gàirdeachas. Agus an uair a thig e dhachaidh, gairmidh e a chàirdean agus a choimhearsnaich an ceann a chéile, ag ràdh riu, Deanaibh gàirdeachas maille riumsa a chionn gu’n d’fhuair mi mo chaora bha caillte. Mar sin tha mi ag ràdh ruibh, gu’m bi aoibhneas air neamh air son aon pheacach a ni aithreachas, na’s motha na air son naoi deug agus ceithir fichead firean, aig nach eil feum air aithreachas. No co a bhean aig am bheil deich buinn airgid, ma chailleas i aon bhonn diubh, nach las coinneal, agus nach sguab an tigh, agus nach iarr gu díchiollach gus am faigh i e? Agus air dhith fhaotainn, gairmidh i a ban-cháirdean agus a ban-choimhearsnaich an ceann a cheile, ag ràdh, Deanaibh gairdeachas leam-sa, oir fhuair mi am bonn a chaill mi. Mar an ceudna tha mi ag ràdh ribh, Tha gàirdeachas an làthair ainglean Dhé air son aon pheacach a ni aithreachas.”
“Tha ceisd ag eirigh a thaobh an tomhas do dh’eòlas a th’aig na h-ainglean agus aig a’ mhuinntir shaorta a thaobh ciod a tha dol air adhart air an talamh. Tha fios againn gu’m bheil na h-ainglean a chuir an ceill breith Chriosd, a fhrithéil Dhà ‘n a bhuaireadh, a neartaich E ‘n a chruaidh-ghleachd, a chuir an ceill aiseirigh, agus a bha maille ris ‘n a dhol suas gu glòir, ‘n an “spioradan frithealaidh air an cur a mach chùm frithealaidh dhaibh-san a bhitheas ‘n an oighreachan air sláinte. Agus tha h-uile aobhar againn a bhi smuaineachadh, an deigh am frithealaidh fodh chomhair na Righ-chathrach, gur e so an obair is urramaich agus is taitniche a th’aca. Tha fhios againn, mar an ceudna, nach eil anamaibh nan naoimh a chaidh dhachaidh a cadal gus an aiseirigh; agus nach eil iad, ann a’ meadhon glòir an t-seallaidh bheannaicht’, gun suim aca do chùisean am bràithrean a tha cur na comhraig a chuir iad-san aon uair ann an gleann nan deur so, agus a tha iad a miannachadh an deigh an co-chomunn. Tha iad nan neul de dh’fhianuisean, ga’n cuartachadh-san a tha ruith reis a Chriosduidh. Agus am feadh a tha iad, ann an dòchas aoibhneach, a feitheamh ris an uchd-mhacachd, eadhon saorsa a chuirp, mar sin tha iad a miannachadh air son iomlanachd corp diomhair Chriosd, ‘n uair a philleas saor-dhaoine an Tighearn agus a thig iad gu Sion le caithream, agus aoibhneas siorruidh air an cinn: ‘n uair a gheibh iad aoibhneas agus subhchas, agus a theicheas brón agus cianal air falbh. Cha’n urrainn e bhi, uime sin, gu’m bheil iad air am fàgail ann an aineolas air staid aobhar Chriosd air an talamh. Tha e air a dheanamh ro-shoillear dhuinn, bho chuibhronan eile de’n fhocal, gu’m bheil fios air a thoirt air na freasdail, aoibhneach na uamhasach, air am bheil Dia a bhi’g oibreachadh chùm buaidh an aobhair sin air a cheann mu dheireadh. Agus tha’n earrann so a toirt barantas dhuinn co-dhiubh an uibhir so a ràdh, gu’m bheil aithreachas aon pheacach na ni cho mòr agus gu’m bheil e’g aobhrachadh aoibhneas air neamh.
Neamh. Cia cho aineolach ‘s a tha sinn air neamh. Cia cho aineolach ‘s a tha iad air, eadhon a tha toirt barail ann a bhi miannachadh as deigh a fois agus a beannachd. Ann an so chi sinn gu dorch tre sgàile; ach an sin aghaidh ri aghaidh. Ach ‘s aithne dhuinn an uibhir so, gur ann an sin a tha glòir Dhé gu sònraichte air a foillseachadh, gu’m bheil Iehobhah-Iosa ann an sin air fhaicinn ‘n ar nàdur mar an t-Uan ann a’meadhon na Righ-chathrach; gur ann an sin a tha naomhachd agus gràdh naomh a gabhail còmhnuidh—gràdh baraichte agus iomlan do Dhia, agus gràdh iomlan do aon a cheile; agus gur ann an sin a tha aoradh agus seirbhis air an toirt do Dhia, gun sgios, gun stad, agus gun pheacadh. Agus ‘s aithne dhuinn an uibhir so mar an ceudna, nach ann air son aobharan beag, neo-airidh, suarach, a bhitheas aoibhneas air neamh. ‘Nis, tha aoibhneas an sin “air son aon pheacach a ni aithreachas.”
Amhairceadh-mid le urram a stigh an so, agus feoraicheadh-mid car son. Dh’fhaodadh e bhi ‘n a fhreagairt nì’s leòir a ràdh, gur ann le bhi toirt pheacach gu aithreachas a tha obair mhòr na saorsa, obair mhòr Dhé, air a cur air adhart. B’e “aithreachas” cuspair searmonachaidh seirbhiseach Dhé fodh linn an t-Seann Tiomnuidh, cuspair searmonachaidh roimh-ruithear Chriosd, agus Chriosd Féin, a thainig “cha’n ann a ghairm
na’m firean, ach na’m peacach gu aithreachas,” agus na’n Abstol a thug fianuis mu “aithreachas a thaobh Dhé, agus creidimh a thaobh ar Tighearn Iosa Críosd”; agus feumaidh e bhi ‘n a chuspair ar searmonachaidh-ne fathasd, gu’m feum daoine aithreachas a dheanamh, agus toradh iomchuidh an aithreachais a thoirt a mach. ‘Nis, do bhrigh gu’n do dheilbh Dia ann an obair na saorsa, cha’n e mhàin sláinte pheacach chaillte de’n t-sliochd da’m buin sinn, ach, mar an ceudna, gu bhi foillseachadh do “uachdaranachdan agus do chumhachdan ann an ionadaibh neamhaidh” a ghliocas eugsamhail agus saoibhreas do-labhairt a ghràis, agus mar is ann ‘n uair a tha obair Chríosd a toirt buaidh ann an iompachadh pheacach a chum Dhé a tha so ann an iomlanachd air fhoillseachadh, faodaidh sinn fhaicinn car son a tha aoibhneas ‘n a measg thairis air aon pheacach a ni aithreachas.
Oir—1. Tha aithreachas air a chompanachadh le sláinte. Is ann a “chum beatha” tha e; is e an ni a bha caillte fhaotainn, an ni bha marbh a bhi’g aiseag gu beatha. Ma theid a’ neach nach dean aithreachas gu cinnteach a dhìth, bithidh a’ neach a ni aithreachas gu cinnteach air a thearnadh; cha’n ann, gu dearbh, air sgàth feart na eufachd ann an aithreachas gu bhi cosnadh maithneas, na gu bhi deanamh dhaoine iomchuidh air a shon—tha’n t-aithreachas a tha’g amharc air son maithneas anns an doigh so, ‘n a aithreachas meallta agus neo-luachmhor—ach do bhrigh gu’m bheil creidimh (tre’m bheil sinn a faotainn maithneas peacaidh) agus aithreachas gu neo-sgaraichte air an ceangal ri cheile; agus do bhrigh gur e aithreachas sláinte air tòiseachadh, ann am fior sheadh sláinte—pilleadh an anama ri Dia, tòiseachadh naomhachaidh.
A mhàin cumadh-mid air chuimhne gur e’n t-aithreachas a tha ‘n a thòiseachadh naomhachaidh, aithreachas a tha, mar an ceudna, ga leantuinn ‘n a dhol air adhart, agus a tha leantuinn ann am beò-chleachdadh gus am bheil an Crìosduidh air a shaoradh bho’n pheacadh, an ni a tha’g aobhrachadh bròn. Oir tha aobhar eagail gu’n bheil mòran a tha fantuinn riaraichte le seòrsa aithreachais a bha’n cuideachd a’ cheud iarraidh an deigh Chrìosd, ach a sguir a bhi faotainn cleachdadh; ged a tha, air an làimh eile, fior aithreachas ann, a tha bròn thairis air cho faoin ‘s a tha’n t-aithreachas, agus a tha air am buaireadh, gu’n aobhar, gu bhi toirt àite do mhì-mhisneachd. Gabhadh iad so gràin, da-rìreadh, a chionn gu’m bheil iad a bròn cho beag thairis air an ni sin is fuathach le Dia, agus a chosg uibhir do Chrìosd; ach ma tha iad a miannachadh as deigh cridhe briste air son peacaidh, agus cridhe air a dhealachadh ri peacadh, amhairceadh iad Ris-san a tha air àrdachadh gu bhi toirt aithreachais, agus a chumas a chuid Féin a bròn air son peacaidh gus, le a làmhan Féin, a shiabas E gach deur air falbh bho’n suilean gu bràth.
Tha aoibhneas, uime sin, air neamh thairis air aon pheacach a ni aithreachas, do bhrigh gu’m bheil aithreachas agus sláinte ceangailte. Tha’n TIGHEARNA a mionnachadh air Féin nach eil tlachd aig ann am bàs an aingidh, ach gu’m pilleadh an t-aingidh bho shlighe agus gu’m bitheadh e beò. Tha E gràsmhor; is gràdh E. Cha’n ann a chionn nach eil E neo-chrìochnach gràdhach a tha ifrinn ann, ach a chionn gu’m bheil E neo-chrìochnach ceart mar an ceudna. Is ann a chionn gu’m bheil E neo-chrìochnach gràsmhor a tha tròcair a faotainn cleachdadh ‘n ar saoghal seachranach-ne. Bha gach aon pheacach a ni aithreachas air a ghràdhachadh leis le gràdh siorruidh: uime sin, le coimhneas gràdhach tha E ga dhùsgadh, ga leòn, ga ioraslachadh, agus ga tharruing; agus mar sin tha E deanamh gàirdeachas thairis air le ceòl. Tha a chreutairean naomh a giùlain Iomhaigh; tha iadsan mar an ceudna nan gràdh: uime sin tha iad a deanamh gàirdeachas thairis air saorsa a’ pheacaich bho truaigh gun chrìch, agus thairis air e thighinn gu bhi ‘n a oighre air an lànachd do dh’aoibhneas air am bheil iad fein fiosrach. Tha iad a deanamh gàirdeachas thairis air ùr-chleachdadh agus buaidh gràdh saoraidh àrd-uachdaranail.
Cha d’fhairich iad riamh gu dearbh pianntan ifrinn, ach tha mothachadh soilleir aca air an uamhas mar nach urrainn a bhi aig neach air thalamh; agus is aithne dhoibh ‘n an fein-fhiosrachadh féin ciod e beannachdan neamh; uime sin, tha iad a deanamh gàirdeachais thairis air saorsa a’ pheacaich, a ni aithreachas, bho losgadh siorruidh, agus thairis air e bhi air a dheanamh freagarach air son oighreachd nan naomh ‘s an t-solus.
(R’a leantuinn.)