In passing Lazarus at the gate of Dives how few would have thought Lazarus the richer of the two! Yet which was the most truly rich? He who was clothed in purple and fine linen and fared sumptuously every day, or the beggar that was laid at his gate, desiring to be fed with the crumbs that fell from the rich man’s table? Doubtless this put to you, you will answer,—the beggar. But do you really believe it? and if you do, what was it that made him richer than the rich man! There can only be one answer,—He had God. He had nothing else: the rich man had everything else. The rich man had everything except God; Lazarus had nothing except God: but this one possession neutralised the poverty. Lazarus has long since entered into the possession of an incorruptible inheritance to which he was born heir when he was born of God the Spirit; while he who in this world had everything but God, has been begging in vain, and must continue to beg in vain for ever, for a drop of water to cool his tongue.”
(Brownlow North: from The Watch Word, 1868.)
Who are Schismatics.
Ralph Erskine says, “Some cry out, ‘Oh division, division!’ Such and such men are for nothing but schism and division. But when defection becomes general, division becomes a necessary duty, and a great mercy, otherwise all would run down into the gulf of defection together, making peace and pretensions to brotherly love a grave for burying all zeal for God and His truth and interest. If Christ’s householders have not salt in themselves, as He commands (Mark IX. 50), how can they have peace one with another, unless it be a peace without the salt of truth, like the peace of a dunghill, where every particle doth corrupt one another? Peace without truth being but a confederacy against heaven, suspect their honesty who cry out, ‘Oh the schism and division of the day!’ but never a word of the corruptions and defections thereof.
Who are the schismatics in Scotland? Those that adhere to the covenanted Reformation thereof, founded on the Word of God, or those that are razing the covenanted work of Reformation to the ground?
Suppose a company walking on the road by the side of a ditch, most of them fall into the ditch, and then cry to their fellows, ‘If you come not here and join with us, we will charge you with schism and division.’ How ridiculous would that accusation be! Surely these may be said to go out of the house who go but of the way of the house—out of the order, rule, and government of the house, but these may be said properly to come into the house, and abide in it, who abide by the doctrine, worship, discipline, and government of the house.” (From Dr. McCrie’s Statement. p. 202)
Definition of a Jew. *
Occasional articles in the Quarterly Record have referred to the distribution of the Scriptures among the Jews in Brazil, and the Society has had many opportunities of helping missionaries engaged in this field. At the time of the celebration of the four hundredth anniversary of the founding of Sao Paulo a grant of Hebrew Scriptures was made for circulation among the Jews in that city.
Incredible though it may seem, the contemporary Portuguese dictionary used in many Brazilian schools defines a Jew as “a usurer, person of bad character, Satan.” This defamatory definition has been expurgated in the revision of the dictionary by Professor Garcia, and according to the Jewish Chronicle of May 23rd, the up-to-date definition will be, “a citizen of the State of Israel.” This amended definition, although without malice, is equally misleading, for a citizen of that state might be Jew, Christian, Arab or Druse. The Jew himself
* Taken from a Quarterly Record of Trinitarian Bible Society—Editor.
would be satisfied if the name were explained as signifying an Hebrew or Israelite, without reference to place of birth or domicile.
The Holy Scriptures, however, must be the final arbiter in a question of this nature, and they make it clear that the word has its spiritual as well as national implications. Romans 2. 28 “For he is not a Jew which is one outwardly. . . . But he is a Jew which is one inwardly; and circumcision is that of the heart, in the spirit and not in the letter; whose praise is not of men, but of God,” Galatians 3. 7 etc., “They which are of faith are blessed with faithful Abraham. They which are of faith, the same are the children of Abraham. To Abraham and his seed were the promises made. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.”
The Scriptures affirm that foremost among the ancient privileges and blessings enjoyed by the Jew was the temporary custody of the oracles of God. They had the “Key of Knowledge,” but the Redeemer Himself accused them of neglecting and abusing it. It is nevertheless evident that the Scriptures are still the only tangible means of blessing to the Jew today, for it is written that the Gospel of Christ “is the power of God unto salvation to everyone that believeth, to the Jew first and also to the Greek.” These considerations underlie the active interest of the Trinitarian Bible Society in the dissemination of the Scriptures among the scattered nation at the present time. The Society has been encouraged in this endeavour by many evidences of spiritual fruit and blessing.
The late Mrs. M. A. Matheson, Portree.
Mrs. Matheson was born near Invergordon on 5th November 1883, the eldest of a family of eight born to Mr. and Mrs. A. Tallach, both of whom finished their earthly course in the Island of Raasay, where Mr. Tallach was for many years a respected lay-missionary. When Margaret, which was the daughter’s name, was but a child, the family moved to Dornoch. While resident there they attended the Free Church until the separation in 1893 brought about the formation of the Free Presbyterian Church. This effort to preserve unimpaired the constitution and practice of the Church of the Reformation was much appreciated by Mr. Tallach, and after giving prolonged and prayerful consideration to the situation, he finally decided that it was his duty to join the newly-formed congregation. He was elected and ordained an elder there and served in that capacity along with Angus Murray and David Ross, two men of God who were outstanding in their day.
Margaret, having done well in her classes in the school at Dornoch, eventually decided to enter the teaching profession. Having completed her course of training, she began to teach in Lairg. She would be about 18 years of age at this time, and it was while here that she experienced the great spiritual change of being brought out
of darkness into God’s marvellous light. She had always been a dutiful daughter who thought very highly of her father. She had not been given to the senseless frivolity which only too often characterises girls of such an age. Indeed she had been given on occasions to secret prayer. These common strivings, however, left her heart unchanged and when she came to Lairg she was still dead in trespasses and sins. The words which the Holy Spirit used to open her eyes to her lost condition were these, “Our God is a consuming fire.” (Heb. 12, 29.) For a while she was in deep distress and Sandy Gray, a godly elder in the Lairg congregation, took a deep interest in the young penitent. His wise counsel proved of great help to her and, on one occasion when she was very cast down, he mentioned to her that he had felt the following portion of Truth powerfully applied to his mind in connection with her case, “It is good that a man should both hope and quietly wait for the salvation of the Lord.” (Lam. 3. 26.) Like all the election of grace, however, Margaret had to learn that “salvation is of the Lord alone.” Godly friends and relatives cannot of themselves give spiritual deliverance to such as have felt the solemnity of Eternity, the sinfulness of sin, the guilt and pollution of their souls and the certainty that the wages of sin is death. It is only the Lord Who can deliver out of the fearful pit and the miry clay, set the feet upon the rock and put the new song in the mouth of the soul. The time came when Margaret tasted of such a deliverance in the following words being opened to her soul by the Holy Spirit, “To wit that God was in Christ reconciling the world unto Himself, not imputing their trespasses unto them.” (2 Cor. 5. 19.) Through the Person and work of the Saviour she saw the way whereby a sinner could be reconciled to the God Who is a consuming fire, and being united by faith to Christ she tasted of peace with God in the forgiveness of sins. In 1903 she made a public profession of her faith in and love to the One Who had made Himself precious to her in the day of her distress. During the long period of 54 years she kept the garments of her profession clean and sought to walk worthy of Him Who had called her into His kingdom and glory.
A pious school-teacher is one of the greatest blessings that the young people of any community can enjoy, and when in 1909, Miss Tallach, as she then was, moved to the Island of Raasay, the children had her as their head-mistress for over 40 years. She dedicated herself to the spiritual as well as the intellectual welfare of her pupils, and had ample evidence that the stress she laid on the spiritual aspect did not retard their educational development. One who was associated with her in this work writes:—”For years, Miss Tallach, as she then was, employed a rather unique method for promoting the spiritual welfare of Raasay School. At the beginning of each session, she chose a Text, which the whole school memorised, to serve as a guide and encouragement throughout the school year.
Three examples of these may suffice:
(1) “And Jabez called on the God of Israel, saying, Oh that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, and that thou wouldest keep me from evil, that it may not grieve me! And God granted him that which he requested.” (I Chron. 4:10.)
(2) “Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things and sure: for this is all my salvation, and all my desire, although he make it not to grow.” (II Sam. 23:5.)
(3) “For the eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of those whose heart is perfect towards him.” (II Chron. 16:9.)
As one deeply interested in them, her pupils occupied a large place in her prayers. She used to tell of the case of one who, on his death-bed, was in great distress of mind, and could remember nothing of what he had been taught from the Bible. When walking home after visiting this boy, she recollected having gone through the last two chapters of Revelation with his class. She remembered this just as she was crossing a certain bridge and breathed out a prayer that the Holy Spirit would present the truths in those chapters to the dying boy. On her next visit he said to her, “When you last visited me I could remember nothing of what you told me but you could not have been passed the bridge when I remembered the last two chapters of Revelation, and the character of those who were to be without.” From the rest of this lad’s experience she had good hopes that when the end came he departed to be with Christ.
In 1951 Miss Tallach was joined in marriage to Mr. Donald Matheson, Missionary, whose obituary notice appeared in the February issue of this Magazine in 1957. As mentioned then, the marriage was a very happy one, and proved a crowning blessing to them both in their closing years. After the marriage they came to live in Portree.
Mrs. Matheson was a very spiritually-minded woman. Her mind was much exercised in the Word of God in the varying circumstances of her life in this world. Writing to a friend, she said, “I have been thinking lately on ‘Thy word I in my heart have hid’.” “Thy word”—This is the most precious thing the Lord can give us, and if we hide it in our heart—not our head—we hide it in the most precious part of the being. And if we hide it in our heart, it shall work there, so that our lives are ruled by it. Oh! what a wonder that such honour should be bestowed on us sinners—His Holy Word—Himself—hidden in the heart, influencing the life and moulding it into conformity to His blessed image. . . .” She also had bodily affliction, “I feel much better. The pain is taking off, and I am better of these three weeks rest generally. . . . But Oh! that I would take all His dealings with me to heart. I am afraid the truth in Jer. ch. 31 can be applied—”Thou hast chastised me
and I was chastised, like a bullock unaccustomed to the yoke.” That I had the true bemoaning which would reach the ears of the Lord. “I heard Ephraim bemoaning himself—turn Thou me and I shall be turned for Thou art the Lord my God.” Oh! the depth of iniquity of my heart, the vileness, loathsomeness. How wonderful that the Saviour did not seek a bride amongst the Angels who kept their first estate, instead of amongst vile rebels! Marvellous grace! He had mercy on Saul of Tarsus, on Mary Magdalene, on Manasseh, and on the woman who was a sinner. There is hope for me. He is sovereign in all His dealings.” She mourned over the generation in which her lot was cast: “What a sad day our lot has fallen in! Yet, ‘The Lord reigneth’ and in Him we should and do rejoice. Oh! that He would grant us an outpouring of His Blessed Spirit. What a blessed thing it is to have a Christian ministry! Do we value an open Bible enough—the faithful preaching of His Word—peace in gathering about His Word, and the private opportunities we have for meditation and prayer? I am afraid not, and if not, He may deprive us of these very quickly. Although we feel hopeful of victory, there are tolerated amongst us as a nation and as a national church, things which will bring more grievous judgments on our land. There is a defiance of God’s laws even amongst so called professors. May we be found resting in, and standing in our lot at the end of the day as Daniel was. Ours is a day of blasphemy and rebuke.” She loved the Cause of Christ; “His Cause is dear to His people, but how much dearer to Himself, so if we cast ourselves on Him constantly with our fears about ourselves and His Blessed Cause, He will keep our feet from falling and our eyes from tears, and we shall ultimately be ‘presented faultless, before the presence of His Glory with exceeding joy.'”
“Be much in secret, for it is there His people gain strength for the day, and indeed, our day is a very trying one, for the forces of evil are strong, but our Lord is stronger. May we prove Him such and the glory will be to His name.” A day or two before she died she wrote to a close friend of many years standing: “May we be guided in the right path. ‘He leadeth the blind by a way that they know not and in paths that they have not known.’ He says, ‘I will make darkness light before them and crooked things straight. These things will I do unto them and not forsake them.’ This is peculiarly comforting to me just now. Also, ‘The ways of the Lord are right and the just shall walk in them’ in obedience and submission to His holy will.” She did not realise at the time of writing that the unknown path and the darkness which was to be made light before her was the valley of the shadow of death. “Be remembering me” she concluded, “at a Throne of Grace when you get access there to the Divine Mediator. Blessed Jesus! Blessed Blood!”
Since the time of her husband’s death in 1956 Mrs. Matheson’s health had been failing although she was still able to go out to
Church. In September 1957 she had a bad turn and gradually got worse. About two days before the end she realised that she had run her course. She appeared to be in a very happy and peaceful frame of mind and often quoted Ps. 107. 30, “Then were they glad. . . .” To her sister who was with her she said, “I am going Home and that is to Christ’s bosom.” Early on Tuesday morning 24th September she “went home” in her 74th year. “In My Father’s house are many mansions: if it were not so I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you unto Myself: that where I am there ye may be also.” (John 14. 2, 3.)
To her brothers and sisters we extend our sincere sympathy.
Donald MacLean.
Searmonan.
Leis an Urr. Tearlach C. Mac an Tòisich, D.D.
Searmon xviii.
Oir mar so deir an Tì àrd agus uasal, do’n aite-còmhnuidh sior-ruidheachd, do’n ainm an Tì naomh: anns an ionad àrd agus naomh gabham-sa còmhnuidh: maille ris-san fòs a tha leointe agus iorasal ‘n a spiorad; a tha beothachadh spiorad nan iorasal, agus a bheo-thachadh cridhe nan daoine leointe. Isaiah lvii. 15.
Tha cuid de chruthachadh Dhé a cur an céill ni’s sònraichte na cuid eile “a chumhachd siorruidh agus a Dhiadhachd.” Agus mar sin tha earrannan dhe’n Fhocal le cumhachd sònraicht’ agus sòlaimte, a deanamh làrach air ar ‘n inntinnean le an diadhachd. ‘S cinnteach gur e so aon dhiubh. Gu tric, mar an ceudna, anns a Bhiobull coin-nichidh sinn ri leithid de sheallaidhean misneachail agus ath-bheo-thachail ri so air cliu Dhé, direach an déigh foillsichidhean air fuath Dhé do’n pheacadh agus a bhreitheanais air a shon. ‘S e so an co-cheangal a tha eadar ar ceann-teagaig agus a chuid a tha dol air thoiseach dhe’n a chaibideal. Beachdaicheadh-mid air son beagan ùine air na briathran mòra so. Gu’n deonaicheadh an Tighearna Fèin a bhi dhuinn ‘n a Sholus agus ‘n a Fhear-treorachaidh.
“Mar so deir an Tì àrd agus uasal.”
Tha Dia air ardachadh gu neo-chriochnach os ceann na’n creutairean is àirde. Tha iadsan bho’n dé, criochnach na’n nàdur agus na’n oirdheirceas; is Esan an Tì aig am bheil a bhith ann Fèin, uile-fhoghainteach agus neo-eiseimeileach, anns am bheil gach iomlanachd is urrain a bhi ann an tomhas neo-chriochnach. Is Esan an Cruithear; is iadsan obair a làmhan-san. “Tha na cinnich uile mar neo-ni ‘n a làthair-san; tha iad air a meas leis mar fhiar neo-ni agus diomhanas.” Is Esan tobar gach bith agus gach beannachd, anns am bheil a chreutairean uile beo agus a gluasad agus anns am bheil am bith, agus ‘s ann Dha mhaitheas agus Dha chumhachd fein-ghluasadach a tha iad
an comainn air son gach mòmaint agus gach ni a tha iad a sealbhachadh. Tha a ghlòir a dealrachadh a mach ‘n a oibrìbh; ach tha ghlòir sin ‘n a ni nach gabh a bhi air a rannsachadh. Is Esan “an Tì àrd agus uasal,” “air àrdachadh os ceann gach beannachadh agus cliu;” cha ruig maitheas a chreutairean air; is e an sochair is àirde agus an dleasdanas naomh a bhi cur an céill a chliu; ach cha’n urrain iad a bhi cur ri a ghlòir. Cha’n e mhàin gu’m bheil E air àrdachadh os ceann gach moladh, ach os ceann nan smuaintean is àirde a tha aig na creutairean is àirde a bhuineas Dha.—IS MISE AN TI IS MI; an Righ siorruidh, neo-bhàsmhor, neo-fhaicsinneach; an Dia a tha mhàinn glic, a gabhail còmhnuidh ann an solus a dh’ionnsuidh nach fhaod aon neach teachd. Is e beannachd bithean naomh a bhi fàs ann an eolas air Dia anns ‘n a h-àlaibh ri teachd; gidheadh cha’n urrain iad a thuigsinn ach ann an cuid ciod e Dia. Ciod e’n t-urram agus an ioraslachd a bhuineas dhuinne, uime sin, ‘n a làthair. Cia mar is urrain creutair mi-naomh luidh iorasal gu leoir am fianuis Dhé? Cia mar is urrain aon smuaint cheart mu thimchioll Dhé a bhi againn gun urram Dha ainm, agus gu’n mhothachadh air ar neo-nidheachd mar chreutairean, agus air cho salach ‘s a tha sinn mar pheacaich?
Is e aite-còmhnuidh siorruidheachd.
Is e so glòir a bhith. Cha’n e mhàinn nach fàilnich a bhliadh-nachan, agus nach tig crìoch air a bhith; oir tha so fior a thaobh a chreutairean reusonta, agus eadhon is urrain sinn ni-eiginn a bhreithneachadh a thaobh a bhi ‘s an am ri teachd ann an staid air nach eil crìoch, ged a dh’fhàsas gu luath ar ‘n inntinnean fann agus sgìth ‘n uair a smuainticheas sinn gu suidhichte air neamh air nach tig crìoch, agus ni’s mothà gu mòr na sin air ifrinn air nach tig crìoch, ach ‘s e gu’m bheil Esan bho shiorruidheachd, gu’n toiseach làithean. Cia mar a tha sinn gu tur air ar cur fodha ‘n uair a smuainticheas sinn air siorruidheachd a tha air dol seachad. Cia cho luath ‘s a gheibh sinn a mach cho beag ‘s a tha ar comasan ‘n uair a dh’fheuchas sinn a bhi tuigsinn bith an Tì a tha neo-chriochnach. Giulaineadh-mid air ais ar smuaintean cho fad air ais agus is urrain sinn do na h-àlaibh a chaidh seachad, tha sinn cho fad ‘s a bha sinn riamh bho aon bheachd cheart air siorruidheachd a chaidh seachad. Agus gidheadh tha ar reusan ag innse dhuinn gu’m feum Iehobhah, an Tì aig am bheil a bhith ann Fèin, a bhi bho shiorruidheachd. Agus tha uile iomlanachd gu do-sheachainte co-cheangailte ri siorruidheachd a bhith—gu h-àraidh uile-làithearachd, uile-leirsinneachd, uile-chumhachd, agus a neo-chaochluidheachd. Tha a shiorruidheachd bitheanta air a toirt fodh’r comhair anns na Sgriobturan mar bhonn comhfhurtachd làidir agus do-labhairt. “Cha’n eil neach cosmhuil ri Dia Iesùruin, a tha marcachd air neamh a’ d’ chòmhnadh, agus ‘n a mhòrachd air na speuran. Is e’n Dia bith-bhuan do thearmunn,” agus fodha tha na gairdeanan siorruidh: agus fuadaichidh e mach an namhaid romhad agus their e, Cuir as da.” “A Thighearna, bha thusa a’d’ ionad-còmhnudh dhuinn o linn gu linn. Mu’n do ghineadh na beanntan, agus mu’n do dhealbh
thu an talamh agus an cruinne-cé, eadhon o bhith-bhuantachd gu bith-bhuantachd is tusa Dia.” “Nach aithne dhuit, nach cuala tu? An Dia bith-bhuan, an Tighearna, Cruith-fhear chriochan na talmhuinn, cha’n fhannaich agus cha sgìthich e; cha’n fhaodair a thuigse a rannsachadh.”
Do’n ainm an Tì naomh.
Chunnaic am faidh ann an taisbeanadh “An Tighearna ‘n a shuidh air cathair rioghail, àrd agus togta suas: agus lion iomall a thrusgainn an teampull. Os a cheann sheas seraphaim; aig gach aon bha se sgiathan: le dithis chòmhdaich e aghaidh, agus le dithis chòmhdaich e a chasan, agus le dithis rinn e itealaich, agus ghlaodh iad gach aon ri cheile, agus thubhairt iad, Is naomh, naomh, naomh, Tighearna nan sluagh: tha an talamh uile làn d’a ghloir.” Tha Dia naomh—a sealbhachadh gach uile oirdheirceas mhoralta ann an tomhas neo-chriochnach. Fodh theagasg an Tighearna Fèin, faodaidh sinn tomhas de bheachd ceart a bhi againn air a naomhachd, agus labhairt oirre ann an dòigh nach eil mi-fhreagarach ‘n a cathachadh an aghaidh peacaidh; ach gach ni tuilleadh a ghabhas a bhi air a thuigsinn agus air fhòghlum mu timchioll, ann a bhi gabhail beachd oirre mar oirdheirceas sònraicht’ Dhé, tha e ni’s fearr air fhaireachadh na iomradh a dheanamh air. Is Esan an Tì Naomh, neo-chriochnach airidh air eagal agus gràdh agus ùmhlachd agus seirbhis bho a chreutairean reusanta uile, agus a tha comasach air an deanamh iomlan beannaicht’ ann a bhi naomh, agus ann a bhi gabhail beachd le tlachd air a naomhachd. Is “solus” E, agus is “gràdh” E. Uime sin tha E gu neo-chriochnach agus gu neo-chaochlaidheach an aghaidh peacaidh agus gach uile olc moralta. Cha ghabh olc còmhnuidh maille Ris. Is e a ghlòir nach urrain E breug a labhairt, agus nach urrain E ni air bith a dheanamh nach eil co-shinnte ri firinn agus maitheas iomlan. Tha E iomlan ‘n a bhuadhan, ‘n a riaghladh, agus ‘n a shlighean; naomh ‘n a lagh, ‘n a shoisgeul, agus ‘n a shluagh. Agus air son so tha gnàth aoradh air a thoirt Dha, agus buidheachas air a thoirt aig cuimhneachadh air a naomhachd.
“Anns an ionad àrd agus naomh gabham-sa còmhnuidh.”
Tha E a’ làthair anns gach àite, agus air feadh a chruinne-ché uile tha dearbhaidhean air a bhith agus air a riaghladh; tha E air mhodh sònraicht’ ga fhoillseachadh Fèin air son beachd-smuainteachadh bhithean naomh anns an ionad àrd agus naomh. Is e àite sònraicht’ a tha ann an neamh, mar is e th’ann an ifrinn; gi-dheadh is e firinn ro-mhòr a th’ann gur e staid a chridhe a tha deanamh neamh ‘n a àite beannaicht’ da a luchd-àiteachaidh, mar is e staid a chridhe a tha deanamh ifrinn ‘n a leithid de àite pianntail do na bhitheas caillte. Is e àite àrd agus naomh a tha ann a’ neamh; lùchairt fhreagarach air son an Righ mhòir, air ullachadh Leis mu’n do leagadh bunaitean an domhain, agus air uidheamachadh leis gach ni a tha e cur feum air gu bhi daingneachadh beannachadh iomlan a tha gun a bhi air a bhriseadh dha chloinn-san. Is e aite naomh a th’ann, làn de bhithean naomh, agus cha’n urrain ni air bith a shalaicheas a dhol
a stigh ann. Tha mòran an sin a bha aon uair mi-naomh: ach bha iad air an ionnlaid agus air a’ naomhachadh agus air am fireanachadh, agus tha iad a nis gu h-iomlan coltach ri Criosd—na’n solus agus na’n gràdh.
Tha’n Tighearna ‘n a chòmhnuidh an sin.
Anns an ionad àrd agus naomh tha E foillseachadh a ghlòir, ann an dòigh nach urrainn sinn a thuigsinn, air son gu’m faiceadh a chreutairean i ann an rathad ‘s gu’n deanadh iad aoradh Dha. ‘N uair a chuir Maois, a fhuair deadh-ghean os ceann uile naoimh an t-Seann Tiomnuidh anns an fhagasachd a fhuair e do Dhia, suas an ùrnuigh, “Foillsich dhomh, guidheam ort, do ghlòir,” ag asluchadh air son a leithid de mhothachadh air oirdheirceasan na Diadhachd nach d’fhuair e fathasd, thubhairt an Tighearna ris, “Bheir mi air mo mhaitheas uile dol seachad a’d làthair, agus gairmidh mi ainm an TIGHEARNA ann a t’fhianuis: agus bithidh mi gràsmhor dhà-san d’ am bi mi gràsmhor, agus nochdaidh mi tròcair dha-san da’n nochd mi tròcair.” Ach chuir E ri sin, “Cha’n fhaod thu m’aghaidh-sa fhaicinn; oir cha’n urrainn duine air bith mise fhaicinn agus a bhi beò;” leis am bheil sinn a tuigsinn (‘s e sin, bhi faicinn aghaidh Dhé) a leithid de fhoillseachadh air glòir na Diadhachd ‘s a tha feitheamh air sluagh Dhé ann an saoghal eile, ach anns a bheatha so a tha iad eucomasach air fhulang. Agus chuir E ris a sin, mar an ceudna, “Feuch tha àite làimh rium, agus seasaidh tusa air carraig, agus a ‘n uair a bhitheas mo ghlòir a dol seachad, an sin cuiridh mi thu ann an sgoltadh de’n charraig, agus còmhdaichidh mi le’m làimh thu gus an tèid mi seachad: agus bheir mi air falbh mo làmh, agus chi thu mo chulthaobh; ach cha’n fhaicear m’aghaidh.” Ann an Criosd, an t-Eadar-mheadhonair, tha’n t-Athair air fhoillseachadh. Ann an dealradh caomh a Phearsa agus obair agus a ghràdh faodaidh peacach amharc air Dia naomh agus a bhi beò, seadh, gairdeachas a dheanamh le ball-chrith. Is e smuaint mhaiseach agus a reir nàduir a th’ann gu’n d’aobhraicheadh bàs Mhaois, am feadh agus nach d’fhàilnich a shùil, ni’s mò a threig a neart e, le e dh’fhaotainn làn fhreagrachd do’n ùrnuigh a chuir e suas aig an am ud; gu’n d’fhàilnich an tigh talmhaidh fodha’n a ghlòir do-labhairt a dh’fhoillsich i fhèin dha, agus gu’n deachaidh a spiorad saorta a steach an làthair Dhé. ‘N uair a tha’n t-Abstol Pòl a labhairt air sochairean Eaglais an Tiomnuidh Nuaidh mar thoradh air Mac Siorruidh Dhé a bhi air fhoillseachadh anns an fhiol, agus a bhàs agus aiseirigh, tha e’g ràdh, “Agus air bhi dhùinne uile le aghaidh gun chòmhdach, ag amharc mar ann an sgàthan air glòir an Tighearna, tha sinn air ar n-atharrachadh chum na h-iomhaigh cheudna.” Agus gidheadh ann an ionad eile, ann an co-cheangal ris a ghlòir a bha ri bhi air a foillseachadh, tha e’g ràdh, “Oir tha sinn a faicinn ‘s an am so gu dorcha tre ghloine; ach an sin chi sinn aghaidh ri aghaidh: ‘s an am so is aithne dhomh ann an cuid: ach an sin aithnichidh mi eadhon mar a tha aithne orm.” Agus mar sin, ‘n uair a tha’n t-Abstol Eòin a labhairt ma ghlòir neamh, tha e air a ràdh, a’m
measg nithean eile, “Chi iad aghaidh,” ni nach urrainn a bhi ciallachadh a shusbaint, ach a ghlòir air a faicinn gu direach, agus cha’n ann tre mheadhonan agus òrduighean mar anns a bheatha so. Air bhi do’n chridhe uile gu lèir fìorghlan, gu’n smal gu’n phreas na ni air bith de’n leithidean sin, agus air do shùil na h-inntinn a bhi air a glanadh agus air a neartachadh leis an uile neart, tha Dia air fhaicinn—cha dàna leinn a ràdh, agus cha bu chòir dhuinn a ràdh, ann an diomhaireachd a bhith—ach gidheadh ann an oirdheirceas a bhuaodhan agus a chliu agus a riaghladh agus a shlighean, mar an Rìgh siorruidh, neo-bhàsmhor, neo-fhaicsinneach, an Dia a tha mhàinn glic, Dia na glòir, an Cruithear, an t-Uachdaran moralta, am Fear-saoraidh, Aon Dia ann an tri Pearsa, Dia na slàinte—ann an gnuis Iosa Criosd.
(R’a leantuin)