Samuel Rutherford was born about 1600, and lived till he was over sixty years of age. His letters, especially, have been much appreciated and extensively read. “These,” says Dr Grosart, “have
long been a Christian classic in Scotland, and in Holland, and Germany, and in the United States of America and Canada, and our Colonies. One still comes across the book, well thumbed, and not unseldom tear-blurred — the white tears of joy — in lowland cottages and shepherd-huts and farm-steads, of the North. Not long since, a travelling friend met with two editions among the forsaken towns of Zuyder Zee. It went to my heart to meet with a copy under the shadow of Mount Hermon. In the back-woods of the Far West, the book lies side by side with the Pilgrim’s Progress. In Cumberland, Westmoreland, and Durham, and in the North of Ireland, it is in living demand. Originally published in the lowliest guise, it has passed through innumerable, or at least, unnumbered editions. Mr Rutherford was characterised by devoutness and spirituality of mind, and those elements of character manifested themselves at the closing scenes of his life, as his words on his dying-bed show.
Some of his words are these: “I shall shine; I shall see Him as he is, and all the fair company with him, and shall have my large share. It is no easy thing to be a Christian; but as for me, I have got the victory, and Christ is holding forth his arms to embrace me. I have had my fears and faintings, as another sinful man, to be carried through creditably; but as sure as ever he spake to me in his Word, his Spirit witnessed to my heart, saying, ‘Fear not’; he has accepted my suffering, and the outgate should not be matter of prayer, but of praise.” He said also, “Thy Word was found, and I did eat it, and it was to me the joy and rejoicing of my heart;” and a little before his death, after some fainting, he saith, “Now I feel, I believe, I enjoy, I rejoice;” and turning to Mr Blair, then present, he said, “I feed on manna, I have angel’s food; my eyes shall see my Redeemer; I know that he shall stand at the latter day on the earth, and I shall be caught up in the clouds to meet him in the air;” and afterwards he uttered these words, “I sleep in Christ, and when I awake, I shall be satisfied with his likeness. Oh! for arms to embrace him!” And to one speaking anent his painfulness in the ministry, he crieth out, “I disclaim all; the port I would be in at, is redemption and forgiveness of sins through his blood:” and thus, full of the Spirit, yea, as it were overcome with sensible enjoyment, he breathes out his soul, his last words being, “Glory, glory dwelleth in Immanuel’s land!”
(Extracted)
OINTMENT POURED FORTH
“Because of the savour of Thy good ointments, Thy Name is as ointment poured forth.” Jesus is the Lord’s Anointed, the Messiah, the Christ, all whose garments smell of myrrh and aloes, and cassia. In the course of His ministry, the Bride, while the Bridegroom is with her, weeping and loving much, because much has been forgiven her, breaks her “alabaster box,” and anoints His feet with precious ointment. When the Bridegroom is about to be taken away, the Bride, for the day of His burying, takes “a pound of spikenard very costly and anoints both the head and the feet of Jesus, till the house is filled with the odour of the ointment, while the traitor murmurs alike at its quantity and its costliness. After His death, the Bride, bolder than during His life, “brought a mixture of myrrh and aloes about a hundred pound weight, and took the body of Jesus, and wound it in linen clothes, with the spices. Enough, say modern murmurers, to have embalmed many bodies, but not enough, said the Bride of Jesus, for the one body of Him, who is chief among ten thousand; for she still “prepares spices and ointments” wherewith to embalm Him afresh after the rest of the Sabbath is over. All those acts were typical, and point to Christ, not as anointed by men, but as Himself, the box of purest alabaster, full of precious perfume, which, when broken, fills with its fragrance all the house of God, the meeting place of the general assembly of the first-born. The “savour of the good ointments” includes both the anointing Spirit and the atoning blood of Jesus Christ. The Spirit is “given not by measure” unto Him, and, full of the Holy Ghost, He preaches, “The Spirit of the Lord hath anointed Me, to proclaim the acceptable year of the Lord.” “Therefore do the virgins love Him,” chiefly for the attractive fragrance of the anointing that rests upon Himself: yet also because the precious ointment on the head of Aaron “goes down to the skirts of His garments,” and because God hath anointed us in Him, hath given us “an unction from the Holy One” and called us “Christians” even as He is “the Christ.” (2 Cor. i. 21).
But further, the savour of the ointment is the fragrance of the sacrifice of Christ. The first mention of fragrance in the Bible is the “sweet savour” “of a bloody sacrifice.” Each of the other senses has had its notice; the voice entering the year, the pleasantness attracting the eye, the goodness for food alluring the taste, and the “touch it not,” have all their record; but there is no mention of fragrance till Noah has built an altar, and offered burnt-offerings, whence “the Lord smelled a sweet savour,” not indeed from the first of all sacrifices, but from sacrifice that first
of all savours unto Jehovah. Throughout the old economy fragrance is to a great extent appropriated to the same object, as in the holy incense, around which ran the jealous words that “whosoever should make like unto that, to smell thereto, should even be cut off from his people.”
In like manner in the new dispensation, Christ hath loved us, and given Himself for us “an offering and a sacrifice to God, for a sweet smelling savour.” He is indeed the Anointed One apart from His sacrifice, yet never irrespectively, for He is anointed with the Holy Ghost “against the day of His burying.” But without the sacrifice His Name had never been “ointment poured forth,” for all the unction would then have been His own, and not ours. But when He “poured out His soul unto death,” the ointment compounded of every precious ingredient that Heaven and earth could supply, of all that was infinitely fragrant in the unseen God, and exquisitely fragrant in the work of His hands, is poured out to its last drop till Heaven and earth are filled with the perfume. Ointment poured forth is His Name, and sinners of whom the Lord says that they have been as “smoke in His nostrils all the day,” need no other name to make them most sweet and acceptable, even a sweet savour of Christ unto God. Therefore, the very name of Jesus, of Christ, of Lord, has such a power over his people, that the mere utterance of it fills them with joy and peace, scattering abroad the soul-reviving perfume; much more the full preaching of the everlasting Gospel, which is the declaration of His Name.
— A. Moody Stuart.
LORD RADSTOCK
by Rev. D. M. MacDonald, London
Lord Radstock belonged to an old English family in the South of England and he inherited his father’s estate after his death.
He finished his education at Oxford University, and before leaving it, he realised that in Christ alone he could find peace and satisfaction for his soul. He soon got into touch with others like-minded with himself and was encouraged to address meetings in London in Hyde Park and in the Conference Hall in Eccleston Street on Sabbath days.
Being a fluent French speaker, and hearing that Paris was in great need of the gospel, Lord Radstock went there to preach on several occasions. One result of his visit was that a Russian Princess invited him to come to Petrograd and preach the gospel in her palace. He went, and at the first service there were some members of the Russian high-ranking classes present. One of them
was a Colonel Paschkoff, very rich and the possessor of large estates in different parts of Russia. He listened carefully and heard the speaker say “This same Jesus, who sought the fallen woman of Samaria, and Saul of Tarsus, is alive still, the Son of Man who came to seek and to save that which was lost.” Then the idleness and extravagance of his hearers were dealt with, and Colonel Paschkoff began to feel that his life hitherto had been selfish, worthless and vain.
He leaned across to his neighbour and whispered urgently, “Who is this man? I must talk with him, who is he?” “Lord Radstock,” was the answer. “The Grand Duchess met him in Paris. She has been a different woman since.”
That night, kneeling beside Lord Radstock, with an open Bible between them, Colonel Paschkoff became a changed man. Two others who accepted the truth as it is in Christ were Count Korff and Count Brobinsky, and their estates became centres of the new evangelical movement and models of humane reform.
A Russian author, Dostoevsky by name, heard him preach and said, “He performs miracles over human hearts. People are flocking around him; many of them are astounded; they are looking for the poor in order as quickly as possible to bestow benefits upon them. They are almost ready to give away their fortunes. He does produce extraordinary transformations and inspires in the hearts of his followers magnanimous sentiments.”
In 1884 Colonel Paschkoff arranged for an evangelical conference to be held in a hall in the Palace of Princess Lieven, in Petrograd, and paid the expenses of four hundred delegates. The conference had a few meetings, but on the fourth day no one appeared. One of them escaped and told what had happened to the rest. They had been imprisoned in the fortress of St. Peter and St. Paul and were there searched and questioned. Some of them were told that revolutionary literature had been seized from the others, at which they laughed. “The only revolutionary document possessed or used by any of us is the Bible! We aim at no revolution other than that which the cross of Our Lord Jesus Christ effects.”
The collapse of the conference was the prelude to intense and violent persecution in which Church and State vied to suppress the evangelicals. Princess Lieven had to retire to her estates and Paschkoff was banished. He petitioned the Emperor to allow him to settle his affairs. When he appeared before him he was told that never again would he be permitted to hold his religious meetings, and was ordered to leave Russia for ever.
It seems that the gospel was blessed to many who heard it at this time.
On one occasion Lord Radstock said that human influence could produce but human results. What was needed was the power of the Holy Spirit without which even the apostles were powerless. This was very soon proved by what happened at Weston-Super-Mare, which was at this time a fashionable watering-place on the coast near Bristol. He had taken a house there and began to conduct services. Very soon the largest halls in the town could not contain the crowds who flocked to hear him. The former gaieties in the place lost their attraction; balls and theatres were forsaken and soon much opposition arose and there were strong protests against religious excitement which many thought would soon pass away.
The answer to these fears was that after three years had passed, a leading minister and a well-known layman could testify that out of four hundred converts, mostly belonging to the educated classes, all but about twenty gave unmistakable evidence of a changed life and were in earnest service for God.
Out of that number was one very wonderful case of a highly educated German, Dr Baedeker. He felt called to leave his beautiful home for Christ’s service. For the remaining thirty-two years of his life he laboured in Russia, Siberia, Turkestan and Circassia, and spread the gospel message far and wide. His health was extremely delicate; he had only one lung, curvature of the spine, and a weak heart, yet several times he traversed Siberia with the permission and hearty support of the Russian authorities of that period. Laden with Bibles and Christian literature, everywhere he went Dr Baedeker spread light and comfort among despairing souls.
Lord Radstock conducted religious services in many towns and a great number of people who were quite ignorant of the gospel were changed in their lives. Among the army officers converted at this time was an old general who now began to lead souls to Christ himself, and was in due course led to establish prayer rooms in all the leading military stations in India.
When in Russia, Lord Radstock was invited to visit Sweden and decided to go there on his way home. We may mention here that it was the Swedish Army, under their famous and heroic King, Gustavus Adolphus, which defeated the Roman Catholic armies sent to endeavour to establish popery in Northern Europe. In the first battle he noticed that some of his regiments were hard pressed, so he quickly joined them and encouraged them to stand fast. This they did, but their brave King was mortally wounded. As darkness came on, both armies were exhausted; through the night the popish army left the battlefield, but the Swedes remained in possession.
King William of Holland also prevented Romanism from making further progress in Northern Europe.
At the time when Lord Radstock was invited to visit Stockholm in Sweden, there appeared to be a revival of religion there. After much prayer and exercise of mind, he decided to spend the winter in Stockholm with his family.
On his first Sabbath night there, a large church, which could seat four thousand people, was filled to overflowing. In Carlskrona, facilities for holding meetings were given by the admiral in charge of that town, and thousands came through pouring rain to hear the gospel. Many army officers attended the meetings and afterwards acknowledged Christ as their Saviour.
Meetings were held in the leading houses in Stockholm, including the Palace itself, where Queen Sophie gave encouragement to the movement, therein following the example of her famous ancestors, the Dutch Royal Family. Although weak and suffering herself, she delighted to help others, and the people gave her the beautiful name “The Queen of the Sick and Sad.”
Before leaving Sweden, Lord Radstock had a request to visit Copenhagen, the capital of Denmark, and he was told that there was a large hall there, which could be used for meetings. The fruits of the mission here were notable, the hall being three times filled with upwards of a thousand people. Many members of the court were enlightened, and through them others received gospel blessings.
Lord Radstock was indeed one who counted not his life dear unto himself. His whole desire was to spend and be spent in the service of his Saviour. In all his labours Jesus was glorified. No other aims entered in, and the promise was fulfilled, for Christ said “I, if I be lifted up, will draw all men unto me.”
Note: We are glad to have this article from our friend, Rev. D. MacDonald, formerly of Portree, and retired in London.—Editor.
POSADH AN ANAMA RI CRIOSD LEIS AN URR. EIDEARD PEARCE (A.D. 1672) (Air a leantuinn bho t.d. 219)
III. Leis an taigse agus an fhoillseachadh so air Criosd do’n anam, tha Spiorad Dhé a tighinn agus ag oibreachadh gràdh agus fadachd dhiomhair anns an anam an deigh Chriosd. Cha dean E mhàin taigse agus foillseachadh air Criosd do’n anam, oir cha bhiodh gu leoir an sin, ach tha E maillle ri so a leantuinn ris gu diomhair, leis am bheil e air a thoirt gu bhi ‘g analachadh agus a miannachadh an deigh Chriosd, gu bhi gluasad beagan gu Criosd. Tha e silleadh beagan mirr air làmhan na glaise, mar gu’m b’eadh,
leis am bheil e air a tharruig a mach le fadachd agus analachadh naomh an deigh Chriosd; mar a tha fhios agaibh, a bha aig amaibh aig ceile Chriosd. Dàin v.5. agus tha na Sgriobturan ag ràdh ri so, acras agus tart an deigh Chriosd, aig am bheil bean-nachd air a cheangal ris, Mata v.6, agus tric an àitibh eile. Seadh, mar so tha’m beantuinn diomhair so, a th’ann, agus leis, na taig-seachan, agus na foillsichidhean air Criosd a tha Spiorad Dhé a toirt do’n anam (nì a tha cosmhuil ri snathad a chombaist, ‘n uair a theid beantuinn rithe) agus nach fuiling dhà bhi aig fois, gus an seas e gu h-iomlan a comhar-rachadh a dh’ionnsuidh Chriosd; seadh, gus am faigh se e fein ann an dearbh bhroileach agus glacaibh an Fhir-gràidh sin. Is e so, da-rìreadh, a tha deanamh an anama tinn le gràdh agus a cur fadachd air an deigh Chriosd. Dàin v.8, agus e glaothaich a mach an deigh Chriosd, mar a bha Rachel air son cloinne; “Thoir dhomh clann,” tha i ‘g ràdh, “no gheibh mi bàs: mar so, Thoir dhomh Criosd, tha’n t-anam ag ràdh, ar neo bàsaichidh mi, theid mi dhìth, agus sin gu bràth. Ann an aon fhocal, cha dean ach Criosd a shàsuchadh; cuir e dh’ionnsuidh chreutairean, cuir e dh’ionnsuidh a dhleas-danais agus a sheirbhisean fein, cuir e dh’ionnsuidh an fhòghlum is àirde agus a dh’ionnsuidh na nithean is àirde agus a dh’ionnsuidh na nithean is àirde air an d’ràinig e, agus as eugmhais Chriosd cha dean iad a chùis; seadh, tha iad uile mar aolach, mar bhiadh chon, chum agus gu’n coisneadh e Criosd. Phil. iii. 8. Da-rìreadh, tha neamh agus talamh, le’n uile lànachd le cheile, mar neo-ni dhà as eugmhais Chriosd, agus aonadh ri Criosd. Is e a chainte a nis, O Chriosd, Criosd os ceann deich mile saoghal! O gu’m bu leamsa Criosd! O gu’n robh aonadh agam Ris! O gu’n robh mi ‘n a ghlacaibh! O cia cho sona ‘s a tha iad a tha pòsda Ris! Agus cia cho sona ‘s a bhithinn, na’m b’urrain mi ràdh gu’m bu leam-sa E! ‘S e so, tha mi ‘g ràdh, a chainnte, agus aon uair ‘s gu’n tig e chùm so, an sin tha cuisean ag oibreachadh gu maith da-rìreadh, an sin tha deagh adhartas a chùm a phòsaidh, cha’n eil, mar gu’m biodh, ach leud an roinnean eadar Criosd agus an t-anam. Uime sin.
IV. Air do’n anam a bhi air aonadh gu Criosd, agus air a tharruig a mach le fadachd naomh an deigh aonadh agus co-chomunn ris, le Spiorad Dhé a tighinn agus dha dheanamh comasach air a bhi creidsinn, tre’m bheil e, da-rìreadh, a dùnadh a stigh Ris, agus air a phòsaidh Ris. Oir, a mhuinntir mo ghràidh, is e creidimh a tha ceangal an snaim-phòsaidh, agus a deanamh suas an t-aonadh-pòsaidh eadar Criosd agus sinne. Uime sin, tha e air a ràdh gu’m bheil Criosd a’ gabhail còmhnuidh ann ‘ur cridhe tre chreidimh. Ephes. iii. 17. Tha Criosd a bhi gabhail còmhnuidh ann ‘ur cridheachan, a gabhail a stigh ann, an
t-aonadh agus an co-chomunn is dluithe eadar Esan agus sinne. Agus cia mar a tha E mar so a tighinn gu bhi gabhail còmhnuidh ann ‘ur cridheachan? A mhàin tre chreidimh, le sinne a bhi creidsinn Ann: uime sin, mar an ceudna, tha Criosd ag innse dhuinn, esan a dh’itheas fheoil-san, agus a dh’òlas fhuil-san, tha E gabhail còmhnuidh ann, agus Esan ann-san, Eoin vi. 56. Le itheadh feoil Chriosd, agus le bhi ‘g òl fhuil, tha e r’a thuigsinn ar creidsinn Ann; agus mar sin tha E Fein dha mhìneachadh; oir tha E deanamh dheth bhi dha itheadh agus dha òl, agus a bhi creidsinn Ann, an t-aon nì, air feadh na caibdeil so uile. Nis tha E ‘g ràdh, “Esan a dh’itheas m’fheoil-sa, agus a dh’òlas m’fhuil-sa, tha e gabhail còmhnuidh annam-sa, agus mise ann-san..”‘s e sin, tha’n t-aonadh agus an co-chomunn is dluithe aige rium. Is e creidimh, uime sin, tha sibh a faicinn, a tha dh’ar ‘n aonadh, agus mar sin dh’ar pòsadh ri Criosd. Tha creidimh a toirt dol a stigh do Chriosd do’n anam, agus tha toirt dol a stigh do’n anam do Chriosd, agus mar sin tha iad air an deanamh ‘n an aon, agus air am pòsadh r’a cheile, Ann a bhi creidsinn, tha sinn ag aontachadh a bhi gabhail Chriosd, agus gu h-achdaidh dha ghabhail mar ar ‘n aon Cheann agus Fhear-pòsda gu bràth; agus mar sin tha’m pòsadh air a dheanamh suas eadar Esan agus sinne. “Tha sinn tre chreidimh,” tha duine fòghlumaichte ag ràdh, “air oibreachadh annainn leis an Spiorad Naomh, ag aontachadh ris a phòsadh so ri Criosd.” Tha Criosd, mar a chuala sibh roimhe, ag aontachadh ris; mar Dhia, dh’aontaich E ris bho’n uile shiorruidheachd; agus mar dhuine, tha E ‘g aontachadh ris ann an ùine. Oir, mar a tha diadhairean a toirt fa ‘n ear, tha toil dhùbailte aig Criosd, a thoile mar Dhia agus mar dhuine: leis a cheud aon, tha E ‘g aontachadh ris a phòsadh so bho’n uile shiorruidheachd; leis an dara h-aon, tha E ‘g aontachadh ris ann an ùine, agus cha’n eil e gu bràth ag atharrachadh ann an sin. Nis, mar a tha Criosd a toirt aonta feumaidh sinne mar an ceudna ar ‘n aonta a thoirt, nì a tha sinn a deanamh le bhi creidsinn Ann; nì leis am bheil, uime sin, am pòsadh air a dheanamh suas eadar Esan agus sinne. Nis, tha gniomh creidimh tre-fillte, a tha Spiorad Dhé ag oibreachadh anns an anam, leis am bheil e gu sònraichte a dùnadh a stigh ri Criosd, agus air a phòsadh Ris, air a dheanamh ‘n a aon Ris ann an co-cheangal pòsaidh. 1. Gniomh roghainn na taghaidh. 2. Gniomh earbsa na taiceachadh. 3. Gniomh toirt thairis na ùmhlachadh.
- Gniomh roghainn na taghaidh. Ann an gniomh na h-obair a bhi creidsinn, tha’n t-anam, le Spiorad Dhé, air a thoirt gu sòlaimte agus gu suidhichte gu bhi roghnachadh Chriosd mar aon Cheann agus Fhear-pòsda, a Thighearna agus a Shlànuighear, air a thairgse dhà anns an t-soisgeul. ‘S e roghainn na taghadh, mar
a tha sgoileirean ag innse dhuinn, gniomh na toil, leis am bheil i a deanamh greim air aon nì, agus a roghnachadh sin roimh na h-uile nì eile, a chùm a leithid so na leithid sin de chnìch. A reir sin, faodaidh sinn a bhi tuigsinn an gniomh creidimh sin air am bheil sinn a labhairt: tha e mar so; tha’n toil, le Spiorad Dhé, gu milis agus gu cumhachdach air a socrachadh air Criosd, a deanamh roghainn Dheth mar Cheann agus mar Fhear-pòsda, mar Thighearna agus mar Shlànughear, air thoiseach air gach neach. Tha e dha roghnachadh a mach, mar gu’m b’eadh, bho’n a h-uile neach eile, co-dhiubh is pearsachan na nithean iad, air neamh na air talamh, agus Dhà ghabhail mar am Fear-pòsda is fearr, an Slànughear is fearr, an Tighearna is fearr. Tha cuid eile ann a taigse an gràdh do’n anam, agus dha’n sineadh fein a chùm a ghlacaibh, mar a tha peacadh, an fhein, an lagh, an saoghal le uile mheallaidhean; ach tha e dol seachad air gach son dhiubh, seadh, tha e dha’n diùltadh uile le gràin, agus le corruich ‘n an aghaidh, agus a socrachadh air Criosd mar an neach is E gu neo-chriochnach is fearr, ag ràdh ris, “Co th’agam anns na neamhan ach thusa? Agus an coimeas riut cha’n eil neach air thalamh air am bheil mo dheigh.” Salm lxxiii. 25. Ri so tha’n a Sgriobturan air uairibh ag ràdh, a bhi deanamh greim air Criosd. Gnath. iii. 18. Aig amaibh, a bhi dha ghabhail agus a greimeachadh ri Criosd. Eoin i. 12. Tha e fior ann an obair a chreidimh gu bheil Criosd air gabhail ris, agus feumaidh E bhi air gabhail ris a stigh ‘s an tuigse, ach tha e ceart a bhi ‘g ràdh gu’m bheil E air gabhail ris leis an toil agus na h-aignidhean; tha Criosd anns an t-soisgeul air fhoillseachadh agus air a thaigse do’n anam le uile shaoibhreas, lánachd, agus choillontachd; tha E air a thaigse do’n anam mar Shlànughear iomlan, cumhachdach, agus comasach air tearnadh chùm a chuid is fhaide a mach, agus maraon, cha’n e mhàin anns am bheil iomlanachd neo-chriochnach agus foghainteachd ann a bhi saoradh agus a tearnadh, ach mar an ceudna anns am bheil freagarachd agus macantas neo-chriochnach ann gu bhi dha dheanamh gràdhach agus tlachdmhor do’n anam; agus a reir sin, tha’n t-anam dha gabhail agus a gabhail Ris, a dlùth-leantuinn Ris, agus a greimeachadh Ris, a rùnachadh gu’n neach a bhi aige ach Esan a mhàin. Is e cainnt an anama nis dha thaobh, Cha’n eil aon ann cosmhuil ri Criosd, cha’n eil ceann ann cosmhuil ris a Cheann so, am Fear-pòsda agus an Slànughear air am bheil mì cur feum, agus a tha mì da-rìreadh a’ miannachadh. Cha’n eil gràdh ann cosmhuil r’a ghràdh-san, cha’n eil maise ann cosmhuil r’a mhaise-san cha’n eil fuil ann cosmhuill r’a fhuil-san, cha’n eil fireantachd
ann cosmhuil r’a fhireantachd-san, cha’n eil lánachd ann cosmhuil r’a lánachd-san; Is E, uime sin, Esan ‘n a aonar a bhios dhomh ‘n a Cheann, ‘n a Fhear-pòsda, ‘n a Shlànughear, agus m’uile gu bràth. Iosa mhlis, tha’n t-anam ag ràdh, am bheil Thù dha do thairgse dhomhsa, mar Cheann, agus mar m’ Fhear-pòsda, agus am bheil thù toileach a bhi air greimeachadh ort leam-sa? Feuch, uime sin, tha mì le’m uile anam a gabhail riut, agus sin air son gach uile àm, agus anns gach uile shuidheachadh, le t-uile naomhachd cho maith ri do ghràdh, le gach duilgheadas, cho maith ri do shoichairean uile; gu bhi fulung air do shon cho maith ri bhi rioghachadh maillle riut; agus so tha’n t-anam a deanamh leis a chomhairle is doimhne, agus an rùnachadh is àirde, agus a reir sin tha e fantuinn r’a roghainn gu bràth.
(R’a leantuinn.)