Alexander MacDougall was born in Glenurquhart on the 9th day of August, 1872. His parents removed to Appin when he was still young, and thence to Oban, where he was apprenticed to the late Mr. Duncan Crawford as plumber.
About five years afterwards the late Rev. Donald MacFarlane, Raasay, raised a noble testimony against the ruinous doctrines of the 1892 Declaratory Act, and in defence of the doctrines of God’s Word. Alexander MacDougall followed this testimony to the end of his journey in this world. By his life and discourse, Mr. Duncan Crawford made a deep and lasting impression on the young apprentice, who ever afterwards cherished a high regard for the worthy elder. After serving his time with Mr. Crawford,
Alexander MacDougall worked at his trade in Glasgow. In February, 1901, he married Miss Catherine MacDougall, a daughter of the late Mr. Angus MacDougall, an elder of the Oban Free Presbyterian congregation. Their home was removed from Glasgow to Oban about three years afterwards. There he remained in business till the beginning of 1913, when he went back again to Glasgow.
The Lord had begun to awaken him by His Word and Spirit in convincing him of sin, and in 1912 he was in deep distress of soul. Finally, Gospel deliverance came to him just before he went to Glasgow, the particular portion being the 14th verse of the 1st chapter of the Gospel according to John: “And the Word was made flesh, and dwelt among us (and we beheld His glory, the glory as of the only-begotten of the Father), full of grace and truth.”
This was such a Saviour as he, a lost sinner, needed, an all-sufficient Saviour, the only Saviour. When the Holy Spirit revealed Christ to him as his own personal Saviour, He revealed Him as the author of perfect redemption and perfect revelation. Alexander MacDougall could say in the words of Psalm 126, verse 3: “The Lord hath done great things for us, whence joy to us is brought.”
He was received as a member in full communion in St. Jude’s congregation, Glasgow, on November 7th, 1914. He was ordained a deacon there on April 13th, 1920, and ordained an elder there on March 23rd, 1924.
Under the searching ministry of the late Rev. Neil Cameron his soul prospered. In his old age it gave him great pleasure to go back in recollection to those days. Mr. Cameron found him of great help in connection with the erection of our first church in Clydebank, and he also gave valued assistance to the late Rev. D. Beaton with the Fort William Mission House. Services were taken by him in many places, but most often in Clydebank and Dumbarton.
During the First World War he was engaged in Government work in Gretna and Chester. When hostilities ended, he returned to his home in Glasgow where he resided until he retired and removed to Lochawe in 1942. He was appointed assessor elder for Oban in 1932 and often acted as representative elder for that congregation for some years afterwards.
In his public and private exercises he constantly made mention of “the Lamb,” “an t-Uan.” Like the Lord’s people in every age, he had no hope apart from the precious blood of Christ, “the Lamb of God, which taketh away the sin of the world,” for He it was who “put away sin by the sacrifice of Himself” (Hebrews, chapter 9, verse 26). The Holy Spirit kept him ever
mindful of his own corruption, but also of the cleansing power of the blood of the Redeemer.
For the last four years of his life he suffered much pain and discomfort in his body, all of which he bore patiently. Latterly he longed to be away to be with Christ, but prayed for patience to be resigned to the Lord’s time.
He was devotedly nursed and attended upon by his wife, daughter and son-in-law, until the Lord’s time for his departure came on the 9th day of December, 1957, when he passed away to enter on that rest which remaineth for the people of God. All his troubles were now at an end for ever.
To his sorrowing widow, to each member of his family, and to all relatives, we desire to express our sincere sympathy. May grace be given us that we may “come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews, chapter 4, verse 16).
M.M.S.
Searmonan.
Leis an Urr. Tearlach C. Mac an Tòisich, D.D.
(Air a leantuin bho t.d. 156.)
Nis, is ann ‘n a fhreagarachd de leithid sin de chor a tha glòir an t-soisgeil air fhoillseachadh. Oir tha’n soisgeul a deanamh aithnichte an riarachadh a tha air a chosnadh le fuil Mhic Dhé a tha air fhoillseachadh anns an fheoil, iobairt Fear-urrais freagarach agus uile-fhoghainteach air gabhail rithe leis a Bhreitheamh, agus air a foillseachadh ann na fhocal gu muinghin agus earbsa a chur innte le peacaich. Ann an so tha nì-eigin gu bhi toirt fuasgladh agus sith; is e so an nì a bha’n lagh a leantuin agus am peacach air a bhualadh le choguis fein ag iarruidh as a dheigh. Ann an so tha Aon a tha ullamh gu bhi ‘n a Eadar-mheadhonair, Aon a chuir Dia, a thuair oilbheum, air leth a chùm na h-obair so agus anns am bheil a thlachd, Aon a rinn eadar-mheadhonaireachd le fhuil Fein, a sheas eadar peacaich agus an doinnean—ga ghiùlain ‘n a chorp fein air a chrann—Aon a tha ullamh gu bhi deanamh thairis dhà, a dh’aindeoin cho ciontach agus cho salach, uile eifeachd na h-iobairt dheth ‘m bheil deagh-fhaileadh do Dhia; air chor agus gu’m bi uile chiont air a toirt air falbh, agus gu’m bi e comasach, am feadh ‘s a tha e bualadh air uchd, amharc suas gu Dia agus a ràdh, “Thuair Criosd—seadh Criosd a rinn mise a lot—bàs, agus ‘s e t-fhianuis Fein gu’n glan fhuil-san bho gach peacadh.” Agus, uime sin, ‘n uair a tha firinn agus luach neo-chrioch-nach na h-iobairt-reitich air a gabhail a stigh, ‘n uair a tha’m Breitheamh air fhaicinn riaraicht’ agus air cathair gràis a feitheamh gu bhi gràsmhor, tha na dh’ullaich E air son fasgadh a chur air a
pheacach agus air son glanadh no coguis, gu leoir gu bhi coinneachadh ri uile agartasan na coguis agus gu bhi toirt dhà dòchas ann ‘n a lathair; agus mar sin, am feadh a tha e’g amharc ri “fuil luachmhor Chriosd,” agus ag oidheirpachadh a bhi’g earbsa innte air son glanadh air falbh a pheacaidhean uile, tha fois agus sàmhchair bheannaicht’ a tòiseachadh air sruthadh a stigh air a choguis. Mar a chaidh neul dubh na corruich a bhuaile air an Fhear-urrais e fein air a Phearsa bheannaicht’, mar sin tha’n fhearg a chunnaic agus a dh’fhairich am peacach a bhi’n a aghaidh fein a nis air a tionndadh air falbh; agus tha na briathran sin a nis a tòiseachadh air a bhi air an tuigsinn, “Molaidh mi thu, O Thighearna, ged a bha thu feargach rium, tha t’ fhearg air a pilleadh air falbh, agus thug thu comhfhurtachd dhomh.” “An sin glaodhaidh iad ris an Tighearna ‘n an airc, agus as an teanndachdan bheir e iad. Cuiridh e an doinion gu feith; agus bithidh a tonnan ‘n an tàmh. An sin bidh iad ait, a chionn gu’m bheil iad sàmhach; agus bheir e iad do’n chaladh is miannach leo.”
‘S e so, uime sin, an t-sìth a tha leantuinneach a bhi air fhìreanachadh tre chreidimh. Is e toradh an Spioraid a th’ann, oir as eugmhais a ghràis-san cha’n eil fior dhùsgadh, na sealladh air fuil Chriosd, na creidimh ann na fhuil, ach, bheir sìbh fa’n ear, ‘s e th’ann toradh an Spioraid a deanamh gu dìreach co-chur air fuil Chriosd. Cha’n ann mar gu’n sileadh an Spiorad Naomh an t-sìth so a steach do’n a chridhe dealaicht’ ris an fhoical, agus dealaicht’ ri eolas air an iobairt-reite. ‘S e th’ann sìth a tha tighinn dìreach a dh’ ionnsuidh an anama bho fhuil a chrùinne-cheusaidh; bh’uaithhe sin a mhàin, dealaicht’ ris gach nì eile, tha i tighinn. Is e glòir a chrùinne-cheusaidh gu’n d’rinn e sìth, agus ‘s e glòir e chrùinne-cheusaidh a bhi labhairt sìth. ‘S e sìth a th’ann a tha ruigheachd an anama a mhàin ann an co-cheangal ri creidimh; agus cha’n urrain sinn a ghabhail a stigh creidimh ann am fuil Chriosd a bhi faotainn cleachdadh gun tomhas air chor-eigin do fhiar shìth a bhi leantuinneach a chleachdaidh sin. Mar a bha eifeachd chìnnteach ann am fuil Chriosd ann a bhi casg fèarg Dhé, tha eifeachd chìnnteach innte gu bhi glanadh na coguis; oir tha deagh sgeul a h-eifeachd agus a foillseachaidh anns an t-soisgeul tre chreidimh air an giùlain a dh’ionnsuidh na coguis.
A nis, mar tha’n t-sìth so, gu dìreach agus gu h-uile, a sruthadh bho fhuil Chriosd, a chùm dùnadh a mach grùnd dòchais air bith eile anns a pheacach; mar, as eugmhais comharadh air bith, agus dealaicht ri comharadh air bith, air obair gràis ann ‘a chridhe, tha barantas aige mar pheacach mì-dhiadhaidh, sìth a shealbhachadh ann a bhi’g amharc ri fuil Chriosd; mar sin tha e anns an dearbh dhòigh, air barantas an t-soisgeil shaor cheudna, ann an cleachdadh a chreidimh cheudna a faotainn cleachdadh
anns an dòigh cheudna, tha’n t-sìth so air a h-athnuadhachadh ann am fein-fhiosrachadh a chreidmhich bho latha gu latha. Fenmaidh se e fein a cheasnachadh am bheil e anns a chreidimh, agus bu chòr dha bhi air a mhisneachadh leis gach fein-fhiosrachadh a bh’aig ‘s an am a chaidh seachad gu amharc as ùr ri Iosa le dòchas agus sùil ri cobhair; ach feumaidh soirbheachadh anam agus cleachdadh beothail a chreidimh air son gach ni choinnicheas ris ann am beatha na diadhachd crochadh air a bhi dol a ghnàth, ann an cleachdadh creidimh simplidh, a dh’ionnsuidh an Tighearn Iosa ann na iobairt air son glanaidh agus deanamh sìth: —a dol dha ionnsuidh cha’n ann mar neach fodh dhiteadh—is e anmhuin-eachd ar neo a pheacadh ma ni e so—ach, ged a tha e ‘n a neach air fhìreanachadh agus no leanabh le Dia, a dol mar pheacadh a cur feum cho mòr air fuil Chriosd gu bhi glanadh an anama bho’n a chiont a tha e ghnàth a tarruig air fein, agus sìth a ghleidheadh, agus a bha e ‘n uair a dh’amhairc e’n toiseach ris an fhuil air son làn-mhaitheanas agus sìth, a cur feum air a bhi’g amharc rithe, cha’n ann mar dhuine air a naomhachadh ach mar pheacach. Mar is dluithe a ghluasad maille ri Dia, is ann is mothà a bhitheas so ‘n a chleachdadhaige. Mar is treise a chreidimh is ann is simplidh a bhitheas e. Agus bithidh iomadh am ‘n a eachdraidh, anns an tuiteadh e air ais a ris do’n t-slochd uamhainn agus do’n a chlàbar làthaich, mar a b’fhìrinn e gu’n robh an aon bharantas aige gu tighinn gu Chriosd agus a bh’aig ‘n uair a thàinig e’n toiseach ga ionnsuidh, agus mar a bitheadh gu’m b’urrain sìth sruthadh gu direach da anam ann an cleachdadh a bhi’g amharc ri Iosa mar pheacach bochd.
Mu’n co-dhùin mi, faodaidh mi thoirt fa’n ear fathasd gu’m bheil an t-sìth so ‘s an taobh a stigh, na mothachadh air neach a bhi air a dheanamh reidh ri Dia tre Iosa Chriosd, ri bhi air a h-eadar-dhealachadh bho’n t-sìth a tha’g eirigh bho neach a bhi air a dheanamh reidh ri cliù Dhé. Tha gach neach a tha air fhìreanachadh uile gu leir air a dheanamh reidh ri cliù Dhé, do-bhrigh gu’m bheil e air ath-nuadhachadh ann an spiorad inntinn; agus tha e gabhail fois ann a bhi beachd-smuainteachadh air iomlanachdan glòrmhor Dhé. Tha’n dithisd còmhla a deanamh suas ” sìth Dhé a chàidh thar gach uile eolas; ” gidheadh tha iad ri bhi air an dealachadh bho cheile. Is e aon nì a bhi faireachadh àmhghairean mothachadh air ciont; ‘s e nì eadar-dhealaicht’ ris a bhi faireachadh truaighe cridhe a tha ‘n a choigreach air Dia, agus truaighe buaireas nan ana-miannaibh agus nan droch thograidhean. Is e aon nì Dia fhaicinn air a dheanamh ann an sìth rium, agus sìth bhi agam ann an sùil ri cathair a bhreitheanais do-bhrigh gur e m’ Fhear-urrais am Breitheamh; is e nì eadar-dhealaicht’ a th’ann a bhi faireachadh mo chridh air atharrachadh a thaobh Dhé agus fein-fhiosrachadh a bhi agam air fois cridhe ann a bhi smuainteachadh air a chliù, ann an bhi’g iarruidh a ghnuis agus
a bhi deanamh a thoile. Tha e glé fhìrinneach gur ann tre’n chrann-cheusaidh a tha’n t-sìth dhùbailte so air a giùlain na air a cruthachadh—an crann-ceusaidh air fhoillseachadh agus air a ghiùlain dhachaidh ann ‘n a chumhachd leis an Spiorad Naomh. Ach tha’n dara aon dhiùbh ‘n a thoradh dìreach air sealladh de’n chrann-cheusaidh ris am feum sinn a ràdh a phriomh shealladh mar bhàs a tha toirt riarachadh; tha’n aon eile ‘n a thoradh dlùth de shealladh air a chrann-cheusaidh mar bhàs Mhic Dhé, ann an gràdh neo-chriochnach, a chùm ar saoradh bho aingidheachd agus a chùm ar toirt gu Dia. ‘N uair a tha sealladh air a thoirt air fuil Chriosd a deanamh sìth air a giùlain a dh’ionnsuidh na coguis; ‘n uair a tha losa air fhaicinn a bâsachadh air son peacaidh a chùm a bhi ga’r saoradh bho’n a pheacadh, tha’n cridhe air a leaghadh agus air ioraslachadh agus air a tharruig a dh’ionnsuidh Dhé. Tha iad ann an cuideachd aon a cheile—ged nach eil sin a ciallachadh gu’m bì iad air a’ mothachadh ‘s an aon tomhas, oir facdaidh sìth coguis a bhi ann ged a bhitheadh a-sìth mhòr ann do-bhrigh oibreachadh a pheacadh—agus tha iad a cleachdadh buaidh shònraicht’ air aon a cheile. Is ann dìreach mar a chumas creidimh a choguis glan tre cho-churfala Chriosd a bhitheas obair dhòchasach ann an gnòthuch an naomhachaidh; a ni dòchas beannaicht’ a bhi saor bho’n a pheacadh an t-anam aoibhneach agus subhach; agus a bhitheas gluasad faicealach maillle ri Dia, aig am bheil ‘n a cho-chuideachd an t-sìth mhòr a tha aca-san a tha toirt gràdh do lagh Dhé. Air an laimh eile, bitheadh speis air a thoirt do’n a pheacadh ‘s a chridhe, agus an sin cha’n eil sìth air bith air a tarruig bho fhuil luachmhor Chriosd; cha’n eil fior shìth air a sealbhachadh. “Agus le so is aithne dhuinn gu’m bheil sinn do’n fhìrin, agus bheir sinn dearbhachd do ar cridheachan ‘n a làthair. Oir ma dhìteas ar cridhe sinn, is mothà Dia na ar cridhe, agus is aithne dha na h-uile nithean.”
Tha’n cuspair so comasach air a bhi air a cho-chur ri mòran shuidhichidhean a tha aig leanabh Dhé. Am bheil e’n dorchadas na an teagamh a thaobh a staid; gun chomharadh ‘s an am a tha làthair a bhi ‘n a leanabh do Dhia, eucomasach a bhi mothachadh ann fein an t-urram agus an t-eagal diadhaidh, an gràdh neo-fheineil agus dìrachdach a tha measg chomhraidhean clann Dhé? Am bheil eagal air nach d’ amhairc e ri amh fhatasg gu ceart ri fuil Chriosd? Gidheadh amhairceadh e rithe mar neach aig nach eil dìdean eile, gus am foillsich sì i fein ‘n a cumhachd ann a bhi toirt sìth, agus gus an tarruig gràdh a chruinne-cheusaidh a mach gràdh a chridhe Dhà-san a bhàsaich air ar son, am feadh a bha sinn fathasg ‘n ar peacaich. Na’m bheil cridhe ga’r diteadh an taobh a stigh dhìnn, toradh a bhi toirt àite do leisg, na uamhar, na saoghaltachd—toradh neo-dhìlseachd, na bhi dol air falbh bho’n Tighearna? Ag amharc ris an fhuil so aidicheadh e a
pheacaidhean do’n Tighearna, agus bithidh ciont a pheacaidh air a maitheadh. Na’m bheil e air a chromadh sios fodh mhothachadh air truaillidheachd, fodh throm-eallach do-bhrigh bhi air a cheangal ri “corp a bhais?” Ann am fuil luachmhor Chriosd faodaidh e sìth fhaotainn, agus ann a bhi’g amharc rithe faodaidh e bhi sealbhachadh dearbhachd gu’m bi e gu h-iomlan air a naomhachadh.
Am bheil neach ann an trioblaid inntinn—a cur feum air fois, agus fios aca gu’m bheil gnothuch aca ri dheanamh ri Dia. a cur feum air bonn-dòchais cinnteach air son na siorruidheachd—fodh eagal a bhi ga’m mealladh fein; gu’n dòchas aca ach ann am fuil Chriosd, gidheadh ‘s ann aineamh agus ann an tomhas beag a tha iad fein-fhiosrachail air sìth ann a bhi’g oidheirpeachadh a bhi’g earbsa innte? Gidheadh amhairceadh iad an sin fathasd, agus a mhàinn an sin, ag ùrnuigh gu’m fosgladh an Spiorad Naomha suas dhoibh glòir iobairt-san.
Ach am bheil sìth againn nach d’thainig bho’n chrann-cheusaidh? Is i sìth mhealta th’innte. Bitheadh dearbh-chìnnte againn a so, agus air dhuinn dùsgadh gu bhi faicinn meudachd na ceisd so, iarradh-mid sìth ann an rathad Dhé.
Tre chreidimh ann am fuil Iosa, faodaidh sìth bhi agad a nis, ge b’e air bith co thù. Is e so an diteadh—gu’m bheil daoiné a diùltadh a bhi gabhail fois innte.