FOR THE YEAR FROM 31st MARCH, 1913, TO 31st MARCH, 1914.
| PLACES. | MINISTERS, MISSIONARIES. | Sustentation Fund. | Home Mission. | Jewish and Foreign Missions. | Aged and Infirm Ministers’ and Widows’ Fund. | College Fund. | Organization Fund. | Building Fund. | TOTAL. |
|————————————————-|—————————-|——————–|—————|——————————|———————————————-|—————|——————–|—————-|———–|
| | | £ s. d. | £ s. d. | £ s. d. | £ s. d. | £ s. d. | £ s. d. | £ s. d. | £ s. d. |
| Northern Presbytery— | | | | | | | | | |
| 1. Daviot .. | D. Bannerman, probat. | 24 0 0 | 1 17 9 | 0 17 6 | .. | 1 4 3 | 2 4 6 | 1 15 10 | 26 15 3 |
| 2. Dingwall .. | D. Macfarlane, minister | 58 18 8 | 5 18 7 | 3 9 0 | 1 0 0 | 1 13 0 | 2 5 0 | 1 1 0 | 74 10 10 |
| 3. Dornoch .. | | 41 18 0 | 5 0 9 | 4 0 0 | 1 0 0 | 0 15 6 | 0 17 6 | 0 14 6 | 56 17 9 |
| 4. Creich .. | Student .. | 20 10 0 | 1 11 0 | 1 1 6 | 0 9 6 | 2 13 3 | 5 17 9 | .. | 25 19 6 |
| 5. Laig .. | | 43 7 0 | 11 3 8 | 2 4 2 | 2 3 0 | 1 3 0 | 1 0 0 | 0 16 0 | 67 8 10 |
| 6. Rogart .. | | 15 0 0 | 2 7 6 | 0 16 6 | 0 8 0 | .. | .. | .. | 21 11 0 |
| 7. Duthil .. | D. Fraser, elder .. | 12 5 6 | 0 10 0 | .. | 0 10 0 | 0 10 0 | 0 10 0 | 0 10 0 | 12 15 6 |
| 8. Kingussie .. | Do. .. | 10 5 0 | 1 0 0 | 1 0 0 | .. | .. | .. | .. | 14 5 0 |
| 9. Newtonmore .. | Do. .. | 4 17 0 | .. | .. | .. | 0 10 0 | 0 10 0 | 0 10 0 | 4 17 0 |
| 10. Farr .. | M. Mackay, missionary | 7 16 6 | 2 1 9 | 0 13 6 | 0 7 4 | 0 14 0 | 0 10 6 | 0 10 0 | 12 13 7 |
| 11. Fearn .. | J. Mackay, missionary .. | 8 5 0 | 1 0 0 | 0 10 0 | .. | 0 10 0 | 0 10 0 | 0 5 0 | 11 0 0 |
| 12. Golspie .. | | 1 3 0 | .. | .. | .. | .. | .. | .. | 1 3 0 |
| 13. Halkirk .. | N. Matheson, minister .. | 57 6 6 | 9 3 0 | 1 5 6 | 0 18 6 | 1 5 3 | 1 1 0 | .. | 70 19 9 |
| 14. Helmsdale .. | Do. .. | 16 0 0 | .. | .. | .. | .. | .. | .. | 16 0 1 |
| 15. Inverness .. | J. R. Mackay, M.A., min. | 140 0 0 | 11 12 0 | 5 4 11 | 2 0 0 | 4 12 9 | 5 3 4 | .. | 168 13 0 |
| 16. Kilmorack .. | D. Bannerman, probat. | 25 4 0 | 2 5 8 | 1 1 6 | 0 18 0 | .. | 1 3 10 | 0 15 8 | 31 8 8 |
| 17. Moy .. | J. Cameron, missionary | 34 11 8 | 4 10 3 | 1 19 0 | .. | 1 16 9 | 1 15 3 | .. | 44 12 11 |
| 18. Stratherrick .. | M. Macewan, missionary | 30 4 0 | 5 1 6 | 3 19 0 | 1 9 6 | 1 7 9½ | 2 1 6 | .. | 44 3 9½ |
| 19. Strathy .. | M. Mackay, missionary | 20 11 0 | 6 10 0 | 1 8 0 | 0 15 0 | 1 0 0 | 1 17 0 | 1 0 0 | 33 1 0 |
| 20. Tain .. | W. Matheson, student | 23 6 6 | 3 19 6 | 2 10 0 | 1 13 0 | 1 17 0 | 2 8 0 | .. | 35 14 0 |
| 21. Thurso .. | J. Mackay, missionary | .. | .. | .. | .. | 0 10 0 | .. | .. | 0 10 0 |
| 22. Wick .. | D. Beaton, minister .. | 107 10 0 | 2 0 0 | 2 2 0 | .. | 2 5 0 | 2 0 0 | 2 6 0 | 118 2 0 |
| £7 5s. 6d. for Sustentation too late for above | | 702 19 4 | 77 12 11 | 34 2 7 | 13 11 10 | 23 17 6½ | 31 5 2 | 9 13 0 | 893 2 4½ |
| Fund from Thurso, Account. | | | | | | | | | |
| Southern Presbytery— | | | | | | | | | |
| 23. Clydebank .. | Students, &c. .. | .. | 0 10 0 | 0 12 0 | .. | 0 12 0 | .. | .. | 1 14 0 |
| 24. Dumbarton .. | Students .. | 3 0 0 | 1 5 0 | 1-11 0 | .. | 1 0 0 | 2 10 0 | 0 7 6 | 9 13 6 |
| 25. Edinburgh .. | J. Mackay, missionary | .. | 1 4 0 | 2 15 6 | .. | .. | 1 12 0 | .. | 5 11 6 |
| 26. Fort-William .. | Student .. | .. | .. | .. | .. | .. | .. | .. | .. |
| 27. Glasgow { St. Jude’s Church | N. Cameron, minister | 328 5 7 | 22 9 6 | 26 1 6 | 9 0 0 | 10 0 0 | 9 0 0 | 10 0 0 | 414 16 7 |
| 28. { John Knox’s Church | J. S. Sinclair, minister | 66 3 0 | 7 7 6 | 4 4 6 | 1 10 0 | 3 15 0 | 1 3 0 | .. | 84 3 0 |
| 29. Greenock .. | J. Robertson (retir. min.) | .. | 5 15 6 | .. | .. | 1 10 0 | 2 0 0 | .. | 9 5 6 |
| 30. Lochgilphead .. | A. Mackay, minister .. | 82 0 0 | 2 10 0 | 1 0 0 | .. | 1 0 0 | 0 18 0 | .. | 5 8 0 |
| 31. Oban .. | | .. | 8 0 0 | 3 0 0 | 2 0 0 | 3 0 0 | 2 10 0 | .. | 100 10 0 |
| 32. Tarbert, Loch Fyne .. | | .. | 1 11 2 | 0 6 10 | 0 5 3 | 0 6 3½ | 0 5 5 | .. | 2 14 11½ |
| 33. Tighnabruach .. | E. Macqueen, minister | 130 0 0 | 6 10 0 | .. | .. | 4 10 0 | 4 0 0 | .. | 145 0 0 |
| | | 609 8 7 | 57 2 8 | 39 11 4 | 12 15 3 | 25 13 3½ | 23 18 5 | 10 7 6 | 778 17 0½ |
| Western Presbytery— | | | | | | | | | |
| 34. Applecross .. | C. Mackinnon, missionary | 43 5 9 | 13 18 1 | 1 8 7 | 0 12 9 | 1 19 4 | 1 10 0 | .. | 62 14 6 |
| 35. Assynt { Lochinver .. | M. Morrison, minister .. | 49 6 6 | 10 6 0 | 2 10 0 | 2 8 3 | 2 10 10 | 3 0 0 | 3 0 0 | 73 1 7 |
| 36. { Stoer .. | M. Morrison, minister .. | .. | .. | .. | .. | .. | .. | .. | .. |
| 37. M. Macleod, missionary | | 63 9 0 | 5 15 0 | 2 2 1 | 0 7 0 | 1 16 10 | 0 16 5 | 0 7 4 | 74 13 8 |
| | | | | | | | | | | | | | | | | | | | | | | | | | |
|————————————–|——————————|——|—-|—-|—–|—-|—-|——|—-|—–|—–|—-|—–|—–|—-|—-|—–|—-|—-|—-|—-|—-|——|—-|—-|
| 37. Aultbea .. | A. Mackinnon, missionary | 32 | 9 | 6 | 4 | 2 | 6 | 1 | 5 | 0 | 1 | 10 | 6 | 39 | 7 | 6 | | | | | | | | | |
| 38. Bracadale .. | J. A. M’Askill, missionary | 6 | 4 | 0 | 3 | 7 | 0 | | | | | 0 | 13 | 6 | 11 | 15 | 0 | | | | | | | | |
| 39. Struan .. | D. Mackinnon, elder .. | 7 | 3 | 0 | 1 | 19 | 3½ | 1 | 0 | 0 | | 0 | 8 | 3 | 9 | 16 | 4 | | | | | | | | |
| 40. Breasclete .. | J. Mackenzie, missionary | 9 | 0 | 0 | 0 | 12 | 0 | | | | | 0 | 12 | 0 | 10 | 4 | 0 | | | | | | | | |
| 41. .. | D. Macleod, missionary | 13 | 15 | 0 | 1 | 6 | 6 | 0 | 15 | 6 | 0 | 10 | 0 | 0 | 17 | 0 | 0 | | | | | | | | |
| 42. Broadford .. | J. Macfarlane, missionary | 8 | 8 | 0 | | | | | | | | | | | 8 | 8 | 0 | | | | | | | | |
| 43. .. | Do. | 2 | 5 | 0 | 7 | 15 | 0 | | | | | | | | 10 | 0 | 0 | | | | | | | | |
| 44. .. | Elders .. | 36 | 12 | 6 | 6 | 12 | 0 | 0 | 18 | 6 | | | | | 45 | 18 | 6 | | | | | | | | |
| 45. Duirinish .. | Do. .. | 19 | 14 | 6 | 2 | 5 | 0 | | | | | 1 | 0 | 0 | 0 | 10 | 6 | | | | | | | | |
| 46. .. | Do. .. | 17 | 0 | 0 | 1 | 18 | 6 | | | | | 0 | 16 | 6 | 23 | 14 | 6 | | | | | | | | |
| 47. Flashadder .. | F. Morrison, missionary | 27 | 2 | 6 | 2 | 6 | 2 | | | | | 0 | 15 | 3 | 0 | 13 | 6 | | | | | | | | |
| 48. Gairloch .. | D. Mackenzie, minister | 125 | 4 | 0 | 29 | 8 | 9 | 10 | 0 | 2 | 6 | 10 | 3 | 4 | 15 | 10 | .. | | | | | | | | |
| 49. Harris, N., Tarbert .. | J. Macdonald, missionary | 74 | 11 | 0 | 7 | 2 | 1 | 3 | 16 | 6 | 0 | 18 | 6 | 1 | 5 | 2½ | 1 | 1 | 7 | 0 | 16 | 2 | 89 | 11 | 0½ |
| 50. .. | D. N. Macleod, minister | | | | | | | | | | | | | | | | | | | | | | | | |
| 51. Harris, S., Finsbay .. | D. Bethune, missionary | 32 | 16 | 0 | 3 | 18 | 8 | 0 | 12 | 0 | 0 | 8 | 6 | 1 | 0 | 0 | 0 | 15 | 0 | 0 | 11 | 0 | 40 | 1 | 2 |
| 52. .. | D. N. Macleod, minister | | | | | | | | | | | | | | | | | | | | | | | | |
| 53. Kilmuir .. | D. A. Ross, W.C., missionary | 19 | 14 | 9 | 1 | 7 | 0 | 1 | 2 | 4 | 0 | 7 | 6 | 0 | 11 | 6 | 0 | 8 | 0 | 0 | 10 | 0 | 24 | 1 | 1 |
| 54. Kinlochbervie .. | D. N. Macleod, minister | | | | | | | | | | | | | | | | | | | | | | | | |
| 55. Scourie .. | A. Ross, W.C., missionary | 14 | 10 | 0 | 0 | 10 | 0 | 0 | 10 | 0 | | | | 0 | 8 | 0 | 0 | 7 | 0 | | | | 16 | 5 | 0 |
| 56. Kyle of Lochalsh .. | A. Mackay, missionary | 30 | 0 | 0 | 5 | 10 | 0 | 3 | 5 | 0 | 0 | 10 | 6 | 1 | 1 | 0 | 1 | 2 | 3 | 0 | 10 | 0 | 41 | 18 | 9 |
| 57. Plockton .. | H. Morrison, missionary | 10 | 11 | 6 | 1 | 16 | 7 | 0 | 9 | 6 | 0 | 5 | 9 | | 0 | 5 | 3 | | | | | | 13 | 8 | 7 |
| 58. Lochbroom .. | Do. do. .. | 11 | 11 | 0 | 2 | 10 | 2 | 1 | 6 | 9½ | 0 | 14 | 0 | 0 | 13 | 1 | 0 | 10 | 8 | | | | 17 | 14 | 1 |
| 59. Shieldaig .. | D. Mackenzie, missionary | 14 | 12 | 0 | 3 | 16 | 3 | 0 | 17 | 0 | | | | 0 | 8 | 4½ | 1 | 0 | 0 | 0 | 0 | 0 | 23 | 2 | 9 |
| 60. Lochcarron .. | Do. .. | 15 | 8 | 6 | 2 | 10 | 0 | 0 | 17 | 0 | 0 | 10 | 10 | 1 | 8 | 10 | 0 | 18 | 6 | 1 | 0 | 0 | 22 | 13 | 2 |
| 61. Kishorn .. | A. Sutherland, minister | 140 | 0 | 0 | 5 | 0 | 0 | 3 | 0 | 0 | | | | 4 | 0 | 10 | 2 | 15 | 2 | | | | 154 | 16 | 0 |
| 62. Ness .. | F. Macleod, missionary | 47 | 1 | 3 | 9 | 15 | 9 | 1 | 2 | 9 | 2 | 0 | 0 | 2 | 7 | 0 | 1 | 5 | 3 | 1 | 3 | 3 | 64 | 15 | 3 |
| 63. Portree .. | D. Graham, minister .. | 37 | 5 | 0 | 7 | 15 | 2 | | | | | 1 | 3 | 0 | 2 | 15 | 3 | 1 | 12 | 0 | 5 | 0 | 10 | 12 | 5 |
| 64. Raasay .. | Do. .. | 13 | 0 | 3 | 3 | 17 | 7½ | 1 | 1 | 2 | | | | 0 | 12 | 0 | 0 | 14 | 0 | 0 | 17 | 2 | 20 | 2 | 2½ |
| 65. Stornoway .. | M. Macleod, missionary | 13 | 1 | 1½ | 5 | 18 | 1 | 2 | 4 | 0 | 0 | 19 | 2 | 1 | 4 | 0 | 1 | 6 | 3½ | | | | 24 | 13 | 6 |
| 66. Stornoway .. | A. Macrae, minister .. | 140 | 0 | 0 | 4 | 0 | 0 | 2 | 0 | 0 | | | | 2 | 0 | 0 | 2 | 0 | 0 | 1 | 0 | 0 | 151 | 0 | 0 |
| 67. .. | A. MacLennan, missionary | | | | | | | | | | | | | | | | | | | | | | 73 | 18 | 10 |
| 68. .. | A. Tallach, missionary | 47 | 15 | 0 | 17 | 7 | 6 | 2 | 1 | 7 | 0 | 15 | 9 | 2 | 3 | 4 | 2 | 3 | 6 | 1 | 12 | 2 | 73 | 18 | 10 |
| 69. Uist, N., Stornoway .. | N. M’Intyre, minister .. | 96 | 7 | 0 | 6 | 10 | 0 | 11 | 0 | 0 | 1 | 10 | 0 | 4 | 0 | 0 | 5 | 0 | 0 | 2 | 10 | 0 | 126 | 17 | 0 |
| 70. .. | Achmore .. | 3 | 15 | 9 | | | | | | | | | | | | | | | | | | | 3 | 15 | 9 |
| .. | Lurebost .. | 4 | 14 | 0 | | | | | | | | | | | | | | | | | | | 4 | 14 | 0 |
| .. | Do. .. | | | | | | | | | | | | | | | | | | | | | | | | |
| .. | D. Murray, missionary | 32 | 0 | 0 | 3 | 16 | 9 | 1 | 8 | 0 | | | | 1 | 10 | 0 | 1 | 13 | 4 | | | | 40 | 8 | 1 |
| .. | D. Maciver, missionary | 18 | 3 | 0 | 3 | 16 | 6 | 2 | 16 | 0 | | | | 1 | 2 | 0 | 0 | 13 | 0 | 0 | 14 | 0 | 27 | 4 | 6 |
| .. | D. Ross, missionary .. | 6 | 10 | 0 | 1 | 1 | 0 | 0 | 10 | 0 | 0 | 7 | 0 | 0 | 8 | 6 | 0 | 5 | 0 | 0 | 6 | 0 | 9 | 7 | 6 |
| | | 1284 | 6 | 8½ | | | | | | | | | | | | | | | | | | | 1667 | 2 | 6 |
| | | | | | 189 | 10 | 11 | 58 | 14 | 5½ | 24 | 3 | 6 | 44 | 4 | 0 | 43 | 16 | 2 | 22 | 6 | 9 | 1667 | 2 | 6 |
| Northern Presbytery .. | | 702 | 19 | 4 | 77 | 12 | 11 | 34 | 2 | 7 | 13 | 11 | 10 | 23 | 17 | 6½ | 31 | 5 | 2 | 9 | 13 | 0 | 893 | 2 | 4½ |
| Southern ” | | 609 | 8 | 7 | 57 | 2 | 8 | 39 | 11 | 4 | 12 | 15 | 3 | 25 | 13 | 3½ | 23 | 18 | 5 | 10 | 7 | 6 | 778 | 17 | 0½ |
| Western ” | | 1284 | 6 | 8½ | 189 | 10 | 11 | 58 | 14 | 5½ | 24 | 3 | 6 | 44 | 4 | 0 | 43 | 16 | 2 | 22 | 6 | 9 | 1667 | 2 | 6 |
| Congregational Contributions .. | | 2596 | 14 | 7½ | 324 | 6 | 6 | 132 | 8 | 4½ | 50 | 10 | 7 | 93 | 14 | 10 | 98 | 19 | 9 | 42 | 7 | 3 | 3339 | 1 | 11 |
| Donations .. | | 218 | 16 | 2 | 52 | 0 | 0 | 80 | 12 | 0 | | | | 4 | 11 | 0 | 2 | 12 | 5 | 0 | 2 | 0 | 358 | 13 | 7 |
| Legacies .. | | 182 | 8 | 9 | | | | | | | | | | | | | | | | | | | 182 | 8 | 9 |
| Payments refunded .. | | 14 | 0 | 0 | | | | 130 | 6 | 6 | | | | | | | | | | | | | 175 | 16 | 6 |
| Interest .. | | 9 | 16 | 8 | | | | 19 | 8 | 0 | 10 | 1 | 11 | 0 | 7 | 2 | 0 | 6 | 5 | 1 | 2 | 8 | 41 | 2 | 10 |
| | | 3021 | 16 | 2½ | 376 | 6 | 6 | 362 | 14 | 10½ | 60 | 12 | 6 | 98 | 13 | 0 | 133 | 8 | 7 | 43 | 11 | 11 | 4097 | 3 | 7 |
| Balances from last year’s Account .. | | 944 | 9 | 9½ | | | | 742 | 18 | 10½ | 325 | 15 | 10½ | 26 | 7 | 3½ | 86 | 0 | 0 | 46 | 5 | 0 | 2171 | 16 | 10 |
| | | 3966 | 6 | 0 | 376 | 6 | 6 | 1105 | 13 | 9 | 386 | 8 | 4½ | 125 | 0 | 3½ | 219 | 8 | 7 | 89 | 16 | 11 | 6269 | 0 | 5 |
ABSTRACTS of the PUBLIC ACCOUNTS of the FREE PRESBYTERIAN CHURCH OF SCOTLAND.
FOR THE YEAR FROM 31st MARCH, 1913, TO 31st MARCH, 1914.
SUSTENTATION FUND.
| CHARGE. | | DISCHARGE. | |
|—————————————————-|————-|———————————————|————|
| Balance of last Account ending 31st March, 1913, – | £944 9 9½ | | |
| RECEIPTS— | | PAYMENTS— | |
| 1. Congregational Contributions, – | £2596 14 7½ | 1. To Ministers at Whitsunday, – | £1010 0 0 |
| 2. Donations, – | 218 16 2 | ” Martinmas, – | 1050 0 0 |
| 3. Home Mission Collection, – | 376 6 6 | ” Candlemas, – | 90 0 0 |
| 4. Legacies, – | 182 8 9 | | £2150 0 0 |
| 5. Expenses of Deputy to New South Wales repaid, – | 14 0 0 | 2. To Missionaries at Whitsunday, – | £231 9 11 |
| 6. Interest, – | 9 16 8 | ” Lammas, – | 242 15 0 |
| | 3398 2 8½ | ” Martinmas, – | 220 0 0 |
| | | ” Candlemas, – | 245 13 9 |
| | | | 939 18 8 |
| | | 3. Expenses of Deputy to New South Wales, – | 14 0 0 |
| | | 4. Postage, Printing, Stationery, etc., – | 4 8 6 |
| | | | £3108 7 2 |
| | | Balance at 31st March, 1914, – | 1234 5 4 |
| | | | £4342 12 6 |
146
HOME MISSION FUND.
| CHARGE. | | DISCHARGE. | |
|———————————-|———-|————————————–|———-|
| RECEIPTS— | | PAYMENTS— | |
| 1. Congregational Collections, – | £324 6 6 | 1. In behalf of Sustentation Fund, – | £376 6 6 |
| 2. Donations, – | 52 0 0 | | |
| | £376 6 6 | | £376 6 6 |
| | | | |
| | £376 6 6 | | £376 6 6 |
JEWISH AND FOREIGN MISSIONS.
| CHARGE. | | DISCHARGE. | |
|—————————————————-|————-|—————————————————————-|————|
| Balance of last Account ending 31st March, 1913, – | £742 18 10½ | PAYMENTS— | |
| RECEIPTS— | | | |
| 1. Congregational Collections, – – – | £132 8 4½ | 1. Salary to Rev. J. B. Rađasi, Matabeleland, South Africa, – | £110 0 0 |
| 2. Donations, – – – – – | 80 12 0 | 2. Translation of Metrical Psalms to Kaffir, – – – – – | 17 0 0 |
| 3. Repaid from Matabele Building Fund, – – – – – | 130 6 6 | 3. Carriage of Church Material from Bembesi Station, – – – – – | 9 6 9 |
| 4. Interest, – – – – – | 19 8 0 | 4. Transferred to Matabele Church Building Fund, – – – – – | 199 9 7 |
| | 362 14 10½ | 5. Commission on Bank Drafts, – – – – – | 0 14 4 |
| | | 6. Postage, Printing, Stationery, &c., – – – – – | 0 16 9 |
| | | | £337 7 5 |
| | | Balance at 31st March, 1914, – – – – – | 768 6 4 |
| | £1105 13 9 | | £1105 13 9 |
AGED AND INFIRM MINISTERS’ AND WIDOWS’ AND ORPHANS’ FUND.
| CHARGE. | | DISCHARGE. | |
|—————————————————-|————-|—————————————————|———–|
| Balance of last Account ending 31st March, 1913, – | £325 15 10½ | PAYMENTS— | |
| RECEIPTS— | | | |
| 1. Congregational Collections, – – – | £50 10 7 | 1. Postage, Printing, Stationery, etc., – – – – – | £0 10 9 |
| 3. Interest, – – – – – | 10 1 11 | Balance at 31st March, 1914, – – – – – | 385 17 7½ |
| | 60 12 6 | | |
| | £386 8 4½ | | £386 8 4½ |
COLLEGE FUND.
| CHARGE. | | DISCHARGE. | |
|—————————————————-|———–|—————————————-|———–|
| Balance of last Account ending 31st March, 1913, – | £26 7 3½ | | |
| RECEIPTS— | | PAYMENTS— | |
| 1. Congregational Collections, – – – | £93 14 10 | 1. To Theological Tutors, – – – | £20 0 0 |
| 2. Donations, – – – – – | 4 11 0 | 2. To Students, – – – – – | 74 0 0 |
| 3. Interest, – – – – – | 0 7 2 | 3. Postage, Printing, Stationery, &c., | 0 14 3 |
| | 98 13 0 | | £94 14 3 |
| | £125 0 3½ | Balance at 31st March, 1914, – – – | 30 6 0½ |
| | £125 0 3½ | | £125 0 3½ |
ORGANISATION FUND.
| CHARGE. | | DISCHARGE. | |
|———————————————————|———-|———————————————————————————————|———-|
| Balance of last Account ending 31st March, 1913, – | £86 0 0 | | |
| RECEIPTS— | | PAYMENTS— | |
| 1. Congregational Collections, – – – | £98 19 9 | 1. Expenses of Deputy to Canada, – – – | £30 0 0 |
| 2. Donations, – – – – – | 2 12 5 | 2. Synod’s Grant to Theological Tutors
for Books, – – – – – | 15 0 0 |
| 3. Expenses of Deputy to Canada repaid, 30 0 0 | | 3. Synod’s Grant to Clerk of Synod
and Editor of Magazine, – – – | 10 0 0 |
| 4. Balance of Expenses to Yarmouth
repaid, – – – – – | 1 10 0 | 4. Salary to Treasurer at Whitsunday, 32 10 0 | |
| 5. Interest, – – – – – | 0 6 5 | 5. National Insurance for Missionaries, 16 6 1 | |
| | 133 8 7 | 6. Wick Gaelic Fishing Mission, – – – | 4 0 0 |
| | | 7. East Coast Fishing Mission, – – – | 2 19 8 |
| | | 8. Orkney and Shetland Mission, in-
cluding rent of Hall for previous
year, – – – – – | 6 2 0 |
| | | 9. Yarmouth Financial Mission, – – – | 4 0 0 |
| | | 10. Printing, Financial Statement in
Magazine, etc., – – – – – | 1 3 3 |
| | | 11. Printing Certificate Forms for
Theological Tutors, – – – – – | 0 15 3 |
| | | 12. Postage, Printing, Stationery, etc., | 1 5 0 |
| | | Balance at 31st March, 1914, – – – | £124 1 3 |
| | £219 8 7 | | 95 7 4 |
| | £219 8 7 | | £219 8 7 |
GENERAL BUILDING FUND.
| CHARGE. | | DISCHARGE. | |
|————————————————–|———|———————————————–|———–|
| Balance of last Account ending 31st March, 1913, | £46 5 0 | PAYMENTS— | |
| RECEIPTS— | | | |
| 1. Congregational Collections, – – – – | £42 7 3 | 1. Lochinver Building Fund, – – – | £10 0 0 |
| 2. Donations, – – – – | 0 2 0 | 2. Dingwall Building Fund, – – – | 9 5 0 |
| 3. Interest, – – – – | 1 2 8 | 3. Tarbert (Harris) Building Fund, – – – | 9 0 0 |
| | | 4. Lochbroom Building Fund, – – – | 7 10 0 |
| | | 5. Tain Building Fund, – – – | 7 5 0 |
| | | 6. Stornoway Building Fund, – – – | 2 0 0 |
| | | 7. Strathy Building Fund, – – – | 2 0 0 |
| | | 8. Gairloch Building Fund, – – – | 1 0 0 |
| | | 9. Postage, Printing, Stationery, etc., – – – | 0 12 9 |
| | | Balance at 31st March, 1914, – – – | £48 12 9 |
| | | | 41 4 2 |
| | | | £89 16 11 |
| | | | £89 16 11 |
MATABELE CHURCH BUILDING FUND.
| CHARGE. | | DISCHARGE. | |
|——————————————————–|———–|————————————————|———-|
| Balance of last Account ending 31st March, 1913, – – – | £48 8 7 | PAYMENTS— | |
| RECEIPTS— | | | |
| 1. Donations. – – – – | £85 16 11 | 1. To Contractor for erection of Church, – – – | £338 8 0 |
| 2. Per Rev. N. Cameron, Glasgow, – – – | 136 5 0 | 2. Expenses of Cablegram to Contractor, – – – | 2 6 7 |
| 3. Transferred from Foreign Missions Fund, – – – | 199 9 7 | 3. Repaid to Foreign Missions Fund, – – – | 130 6 6 |
| 4. Interest, – – – – | 1 4 8 | 4. Commission on Bank Draft, – – – | 0 3 8 |
| | | | £471 4 9 |
| | | | £471 4 9 |
| | | | £471 4 9 |
We have examined and audited the Financial Accounts of the Free Presbyterian Church of Scotland for the year ending 31st March, 1914, and we have found the whole transactions properly vouched and instructed. We also certify that the balances brought out in the foregoing abstracts are correct.
F. MACIVER,
C. MACLEAN, } Auditors.
The Diary of Dugald Buchanan.
(Continued from page 105.)
10th June, 1741.—“But the month in which the wild ass was to be found was now approaching” (Jeremiah ii. 24). “Hitherto shalt thou come but no further, and here shall thy proud waves be stayed. The decreed place was broken up, and bars and doors set that I could not pass” (Job.xxxviii. 10, 11).
I was one Sabbath evening walking through the fields, which was my usual habit, when my sister met me and began to reprove me for profaning the Sabbath-day, saying, “What do you think will become of you, if you will die in your present condition? You will certainly perish.” At first I began to mock her for her exhortations. But she still insisted, and told me again “that without repentance I would inevitably perish.” I answered that “she need not tell me that, for that I was fully aware of it myself.” “O! strange,” remarked she, “do you know that you will perish? Are you in despair, or what is the matter with you?” She intreated me to apply to the blood of Christ which cleanseth from sins of a crimson dye. I told her that “I had counted His blood an unholy thing and done despite to the Spirit of grace.” She then inquired “if I prayed at all, and when I prayed last.” I replied that “I did not bow my knee for the last four years.” She then asked “if I would pray that night;” to which I answered, “No! I will never pray.” Which indeed I had fully resolved. For at the period alluded to, I could not as much as ask a blessing on my common mercies, nor presume to mention the glorious and fearful name, the Lord thy God, in my mouth. She, however, continued intreating me to go and pray and humble myself before God, who would at last lift me up as a person condemned but rescued. O what heart condemnings! What terrible thoughts of God I had! I stood like the publican afar off, and said, “God be merciful to me a sinner;” not out of mere compliment, as I said before, but out of a real sense of my guilt and misery.
I had but few words in this prayer, for although I prayed, I did not expect to be heard, Satan and my unbelieving heart saying that I was the greatest fool in the world to think that ever the Lord would show mercy to the like of me. However, I thought that I could not be worse than I was, for I saw it was death if I sat here, and that it would be but death should I have recourse to duty: and I further thought that if I gave over prayer again, my torments would be seven times more increased than ever, therefore I intreated the Lord to keep me from backsliding any more. The Lord at the same time instructed me with a secret and powerful conviction that my sins were pardonable, notwithstanding their heinous aggravations, and that His name would be more glorified in pardoning the like of me than a less sinner.
A book called “The Practice of Piety” fell into my hands at this time which I liked exceedingly well, and I endeavoured to practice such directions as were prescribed in it for the discharging of my duty towards God and my neighbour. In short, I now attained to a pretty good order in the discharge of my duty, for I was busy enough making a garment to cover my nakedness.
This sudden change that was come upon me made a great noise in the country, because I was before so remarkable for my wickedness. Every one talked of it as their fancies led them. Some said, “Is Saul also among the prophets?—we have heard by many concerning this man” (1 Samuel x. 11; Acts ix. 13). And in short every one wondered at the change. But when my former companions perceived that I avoided their company, they began to expose me to the greatest contempt when they met me. Others began to slander me by taking away my good name; and my name being the only jewel that remained to me, I could not think of parting with it. I thought, however, that if religion would not suffer on account of my being evil spoken of, I would have the less care as to what they might say about me, but I could not see how my good name could be taken away without reproaching religion. I then began to consider how the saints in all ages had their names cast out for the name of Christ; and also what slanders and reproaches the holy Jesus Himself had suffered, who, when He was reviled, reviled not again. I also thought that if those who were now slandering my name, did know what my past manner of life had been, they, by telling only the truth, would cause my name to be much more spoken of than it was.
So far, however, at last did the mocking and scorn of wicked men prevail with me, that if the forsaking of the form of religion which I had assumed would cause them to be at peace with me, I believe I would have done it. But I saw that, although I would forsake all my professions, I would never regain my name, but rather increase my infamy. “Blessed is he who is not offended in me,” saith the Lord Jesus.
Then I perceived that I had begun to build my house without first sitting down to count the cost, and thought that I had better do it now. Therefore I began to lay my account with slanders, reproaches, crosses, losses, persecution, and distress, with a determination whatever else might come, never to forsake Christ whom I had begun to follow. My acquaintances continued as formerly to expose me whenever they met me, saying, “Behold the Whig.” Others, out of a better design as they thought, advised me to forsake the reading of books, otherwise that I would lose my judgment, and thus become useless to myself and to my friends; while others of my near relations, who were of a more heroic spirit, said, “Alas! we have lost him since he has turned after this way.” Others again said that I was really mad, and what not. However, I avoided their company as much as possible,
for I loved to be alone, and endured all those things as well as I could, although not so well as I should have done. By these things I saw that the enmity between the seed of the women and the seed of the serpent is very great, when even the very shew of religion, for at this time I had nothing more, is persecuted with slanders and reproaches.
5th August, 1741.—The Sacrament was celebrated in our parish, but I did not think it my duty to join in that solemn ordinance, being so very unholy and vile; yet the Lord was not a barren wilderness or a land of drought to me, for I enjoyed the benefit of the preached word, particularly in a sermon I heard from these words, Lament. iii. 40, “Let us search and try our ways, and turn again unto the Lord.” This was a very comfortable sermon to me as regarded direction and consolation; for about this time I was assaulted with the most violent temptation, but which I shall at present forbear to mention, till I come to speak of the means whereby it was effectually removed, which was about eighteen months after this.
My hopes of obtaining mercy increased daily for about six weeks, and I imagined that I had got my heart to so good an order now as to be able to regulate my thoughts according to the rules of the ten commandments, and thus began to establish my own righteousness, being ignorant of the righteousness of God. But the Lord did not suffer me to remain long under this delusion, for any good order which I conceived to be in my heart was soon wholly turned into confusion: for while at work one day in the fields, I was surprised with the most horrid temptations to blasphemy, which, were I torn to pieces, I, trust in the mercy of God I would not so much as name. And so violently did they press upon my spirit, that I was almost distracted. I thought that I was a living emblem of the damned in hell blaspheming the name of God.
I went into an adjoining wood to pray, and said with Peter, “Depart from me, for I am a sinful man, O Lord.” And wondered that the earth did not immediately cleave asunder and swallow me; and if I remember well, spoke something to the following effect: “O Lord, I have lived too long on this earth already, therefore cast me out of Thy sight, and suffer me no longer to be a monument of Thy mercy, since I am blaspheming Thee to Thy face.”
This temptation continued in the same manner for five weeks, and there were two, and sometimes three, certain times a day in which it assaulted me most; and was at last so far cast down, on account of it, as to despair of deliverance. But it pleased the Lord to rebuke Satan, so that he left me for a season. My mind was at the same time greatly comforted by the following Scripture: “Thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm” (Isa. xxv. 4).
(To be continued.)
Interesting Letter from Rev. J. B. Radasi, MATABELELAND.
THE following letter, by way of report, was received by the Rev. Neil Cameron, Convener of Foreign Mission Committee, too late for the Synod meeting. It reached Glasgow on 1st July:—
C/O NATIVE COMMISSIONER, BEMBESI,
MATABELELAND, SOUTH AFRICA, 5th June, 1914.
MY DEAR MR. CAMERON,—I am sorry to say that I have not yet heard anything about the printing of the Psalms, whether it has begun or not. Perhaps Mr. Mackay will have heard from Principal Henderson by this time. We all regret the delay, as we thought by this time we would have had all the books printed in metre, as our people here are always asking me when they would be finished; they are all anxiously waiting for them. When I went to the Cape Colony last December, I visited Lovedale to see what progress had been made in the printing of the Psalms, but Mr. Henderson told me that they still had another work they were printing, and he said that they would begin to print the Psalms as soon as that work was finished, and I have not heard from Lovedale since, as that was last December when I saw him.
We have now 24 forms with backs, 8 feet long, in our church at Ingwenya; they were made by Mr. M’Keurtar for £1 each; the cost of them all was £24. We have now finished paying for them by special collections here and in all our outstations. We also received help from our people at Selukwe. Some gave goats, sheep, maize, and Kaffir corn; all these were sold to make up the £24. And we are now starting to build another church, 30 feet long and 16 feet wide, with wood and daggga, to be thatched with grass, for our people at Lower Bembesi, as the one which was built and given to them by Chief Garner Sojini years ago, before he left for Selukwe, had collapsed; and they were at present holding services in a large square (house) hut given to them by one of our men who had also removed to Selukwe.
I visit our outstations every now and then, and preach to our people, and also catechise the young. I am sorry to say that Florida mine, where we used to hold services, has been closed. The reason given for its closing was, that the mine does not pay, and the owner of it is going to sell it. However, we still hold services at a kraal close by it. The headman of that kraal is Sibindwana. He said to us, “Mine people always come and go; you had better hold services at my kraal, because we are always here.” One of the headman’s daughters and son have been converted, and are very regular at the means of grace. You will, I believe, be glad to hear of the conversion of Sigogo, late Chief Ngege’s eldest son, who took his father’s place. He is
Ndabana’s eldest brother. He formerly had three wives, but since his conversion he sent two of his wives back to their homes, and has now only one wife, who has also been converted, and they both attend the services here very regularly every Sabbath, although they live some distance from the mission—I think it would be three or four miles—Mr. Mackay knows where Ngege’s kraal is. We were there with him when he was here. They are living on a farm. This farmer is opposed to missions, and does not wish anybody to hold services on his farm, but does not object to people on his farm going to any church they wish outside of his farm. Sigogo, in relating how he first became concerned about his soul, said—”I never used to pray at all. I hated going to church, and hated missionaries as well, as you yourself know that I very seldom attended a place of worship, and I did not even want my wives to go to church. But one night, as I was in my hut, a thought came to me, that if what the minister has said is true, then surely I am lost, and if I were to die now, I would go to hell. I tried to put that thought away from me, not to think about these things at all, but it would come back to me. I then began to pray secretly, and used to go out even in the night to pray. And as I used to go out every night to pray, one of my wives used to ask me where I had been, and I used to tell her ‘I have just been outside.’ I used to be afraid to pray in the hut, and one night I went out to pray again, and she followed me and heard me pray aloud, but I did not know that she had followed me and that she had heard me pray. She asked me again when I had returned, ‘Where have you been?’ I said, ‘Just outside.’ She then said, ‘I know where you have been; you went out to pray. Why do you not pray in the house? Why do you go out when you want to pray?’ I felt very glad in my mind for her to say so, and was now greatly encouraged. After that, I prayed in the house, and also before we have our meals, as we never used to pray before. But then again, when visitors and strangers came to my house, I used to be afraid again to pray. She then said, ‘Why did you not pray when these people were here? you should not be afraid of anybody.’ After that I used to pray even when strangers are present, morning and evening openly, and go out and pray secretly too. I was then anxious to read the Bible for myself, and got some one to teach me to read the alphabet in my house. I have now managed, by the Lord’s help, to read the 1st Kaffir reader, and have now begun the 2nd Kaffir reader. I want you to give me a Bible now, as I can read a little, so that I can read it at worship. But I want you to pray for me, as I am a very great sinner. I feel my heart very bad.” I gave him a Bible, and he can now read fairly well.
I mentioned in Mr. Sinclair’s letter that our well had fallen in and that it could not be mended, and as the rivers close by had all dried up, we had to begin to sink another well at a cost of
£25. We will have to sink it about 70 feet deep; the other one was 60 feet deep and it had not sufficient water. A corrugated iron casing will be put on the soft ground to prevent this one from falling in again—and we want our Church to assist us with £12 10s.; we will pay the other half here—we shall also pay for the casing which will be about £2 5s.
There is a great scarcity of water this year on account of the drought and the very little rain we have had.—Yours very sincerely,
J. B. RADASI.
The late Mrs. Cameron, Aviemore, Inverness-shire.
THE late Mrs. Jessie Cameron, Vulcan Cottage, Aviemore, was well and favourably known to quite a few of our readers. Hers was, besides, a personality so striking that we would reckon it inappropriate if nothing appeared in our Magazine to mark our sense of loss through her removal hence.
Jessie Cumming—for that was her maiden name—was born at Lethendey, Carrbridge, about the year 1829. Both her parents are said to have been pious, unassuming people, who made such as feared the Lord very welcome to their home. She was thus from her childhood both carefully trained and privileged with the fellowship of those whose faith and manner of life were fitted to be instruments in the hand of the Holy Spirit, to allure the young to the Saviour. When quite a young girl she helped to nurse a grandfather, an elder in the Parish Church of Duthil, and a very intelligent man, who lived to the great age of ninety-nine years and six months. Jessie herself was endowed with a bright intellect and an excellent memory, and thus, through paying much regard to all that her grandfather used to relate of matters of personal experience, her information touching the religious life of Duthil was extensive, full and correct. This elder’s wife—grandmother of the subject of this present notice—was a pious woman. Her name was Eliza, a native, it would seem, of Rothiemurchus. It is credibly reported that when the Rev. John Graham, afterwards of Ardclach, was for a brief ministry in Rothiemurchus, there sat one day in the open field to hear him, under one plaid, three women all of one Christian name—Eliza—and the three are said to have been savingly changed through hearing Mr. Graham preach that one sermon. Eliza, grandmother of the late Mrs. Cameron, Vulcan Cottage, was one of the three.
Jessie Cumming, when twenty-four years of age, married Duncan Cameron, the well-known godly blacksmith and catechist of Aviemore, a man of sterling character, although his independence of mind and abrupt outspokenness sometimes caused himself and others some trouble. Mrs. Cameron was doubtless influenced religiously, not a little, by her godly husband, who was
not wont either to hold his convictions loosely, nor to hide them out of sight. The reverence in which she held him comes out so well, and, as I deem, so edifyingly, in a note written by Mrs. Cameron in 1860 which came into the present writer’s possession after her death, that I take the liberty of transcribing it. This is what she says:—”20th February, 1860. Often have I been thinking of writing down some incidents of my life . . . I was married on 12th July, 1853, to a dear and loving husband, of whom I am not worthy. May the great God, who keeps the keys of the heart, bless this union to my soul. If otherwise, it would have been better for me to have been married to an infidel. Lord, order it to be for my good, and make it the means of bringing a poor prodigal back to Thee. And teach me that here we have no continuing city, and make me seek the one to come.”
Her husband died in 1884, and thus Mrs. Cameron lived a widow for the long period of thirty years, under the care, we may add, of her devoted son, Peter Cameron, who now lives to mourn a mother’s removal. Among other factors which, with the divine blessing, helped to mould her life and general outlook upon the religious and ecclesiastical world, we may mention the preaching of the late Rev. Archibald Cook, especially a sermon of his which she heard in her youth from the text, “Fear not, little flock.” Dr. Kerr’s collection of “Sermons Preached in Times of Persecution,” was much prized by her, and towards the end of her days, she highly valued the writings of John Bunyan, his discourses on “The Broken and Contrite Heart,” and on “The Love that passeth Knowledge,” being special favourites.
When things came to a crisis in the Free Church in 1892-93, and the Free Presbyterian Church was formed into a distinct body, Mrs. Cameron was as loyal in standing for the old paths as any. The old meeting house which her husband built, and in which he used to conduct services, became what stood and stands for the Free Presbyterian Church in Aviemore, and in Mrs. Cameron’s home, which is close beside the meeting place, missionaries and ministers who went to hold services there, were always most hospitably entertained. Mrs. Cameron’s constancy in supporting the Free Presbyterian cause knew no faltering to her last breath.
When the subject of this notice was a girl of about nine years of age she met with a serious accident, whereby she narrowly escaped the loss of a leg. Although it scarcely interfered with her general activity and industriousness, it left her lame all her days, and made her attendances on the means of grace, if at a distance, more arduous in her case than it would otherwise have been. Yet regularity in attending upon the means of grace was quite a feature of her life, and when she was so weak as to be unable to walk she would insist on being carried. Even when she became too frail to go out to the place of meeting beside her
own home, and her sight was so badly affected that she could not read, her retentive memory served her to recall many portions of the Scriptures, especially of the book of Psalms which her pious parents made her learn in her girlhood. The comfort she thus derived from a godly upbringing made her urge much on such as came under her influence to be diligent in treasuring up in their youth portions of God’s word, as they did not know in how many ways they might, ere they finished their course, be deprived of opportunities of using the Scriptures as read. She died on the 28th of March of this year. Her last words were—
“The storm is changed into a calm
At His command and will.”
Love to the Lord’s people, diligence in waiting upon God in the means of grace, courage and constancy in holding forth “a banner because of the truth,” with a lowly estimate of her own attainments in grace, were, we think, her leading characteristics.
J. R. M.
Suípeir an Tighearna : Rivetus.
Teagasg, a chum gu’m bitheadh iadsan lèm b’ail ‘tighinn gu
h-ionchuidh gu bord naomh an Tighearna air an
ullachadh roimh laimh;
LEIS AN URR. ANDREAS RIVETUS.
(Air eadar-theangachadh o’n Laidinn airson a’ chéud uair.)
(Air a leantuininn o t. d. 115.)
AN DARA CAIBIDEIL DEUG,
A tha mu thimchioll asluchaidh, an ceathramh ni sonruichte dh’am
feumar an aire a thoirt anns an ullachadh neo-sheachanta
‘feumail so, agus dhèm bheil eisimpleir air a cur sios.
CHA bu choir dhuinn ni air bith, air cho beag a’s gu’m bi e,
a ghabhail os laimh as eugmhais Dhe, oir, as eugmhais
seolaidh agus fabhair Dhe, tha e eucomasach gu’n soirbhicheadh
leinn da rireadh ann an ni air bith. Bha an fhirinn so air a
h-aideachadh le cuid eadhon do nach b’aithne slighean an
Tighearna. Cha bhi, ma ta, fàs no eadhon breith aig na nithean
maith air an robh sinn gu so a’ labhairt as eugmhais Dhe: cha
mho na sin tha sinn comasach air feum maith a’ dheanamh
dhiubh mar teid E san air thoiseach oirnn agus mar bi a ghras
a’ dol romhainn ‘nar ceuman. Ma ‘se uime sin ‘s gu’m faigh na
creidmich, nach ‘eil nan coigrich dh’a fein-cheasnachadh, na
nithe maith ud annta fein, eadhon ged nach bitheadh iad, ‘nan
toiseach, ach diblidh agus anmhunn, tha e ‘na dhleasdanas orra
gu’n aidich iad co is ughdair dhoibh sud, agus gu’n iarr iad
Uaithsan gu’m meudaicheadh E a nithean maith d’an taobh, agus
gu’n teagaisgeadh E dhoibh cia mar a ni iad feum maith dhiubh
‘nan caitheamh-beatha. Ann a bhi a’ dol air aghaidh a dh’ ionnsuidh bord an Tighearna tha an t-asluchadh so ro-fheumail, air dhuinn ann an so a bhí ag amharc airson nithean a tha de leithid de ghne, agus a tha cho mora, a’s nach h-urrainn sinn feum iomchuidh a dheanamh dhiubh, no sinn fein a’ ghiulain leis an urram a ta iomchuidh, mar dean E fein freagarrach sin airson an dleasdanais so. Tha feum againn air gu’m beothaicheadh E ar togradh as a dheigh fein, gu’n stiuradh E ar smuaintean agus gu’n suidhicheadh E iad uile air fhein, gu’n togadh E ar cridheachan d’a ionnsuidh fein, seadh gu’n togadh E sinn os ceann na nithean talmhaidh so, chum gu’n amhairceamaid air son arain neamhaidh Uaith. Labhraidh an creidmheach uime sin ann an rathad dleasdanais ri Dia, agus e a’ leigeal a thaic air Criosd, an t-aon Eadar-mheadhonair, anns na briathran a leanas, no ann briathran cosmhuiil riu: “Co mise, O Thighearna Dhe? agus ciod e mo thigh, gu’n d’ thug thu mi gu ruige so (2 Sam. vii. 18). Cha’n airidh mise air gu’n suidhinn sios am measg a chuid a’s lugha dhe do dhorsairean ann a do thigh, agus feuch mheas Thu iomchuidh gu’n tugadh Tu mi gu do bhord fein. Na’n amhairceadh tu ri m’airidheachd, ‘sann a dh’ fheumainn a bhi a’ beathachadh air na plosgan am measg nam muc, agus gidheadh ‘sann tha Thusa a’ tabhairt dhomh aig a’ bhord so aran neamhaidh. D’ur a sheallas mi orm fein mar a ta mi annam fein, agus d’ur a bheachdaicheas mi air an laimh eile air co Thusa, ‘sann tha mi gu h-iomlan air mo thogail air falbh mach asam fein. Tha an t-urram so gus am bheil Thu ga mo ghairm ullamh air mo thogail suas ann am inntinn, ach tha naire mo shuidheachadh fhein ga mo ghairm air ais. Ciod a ni mi? Is Tusa Esan a ghaireas na nithean nach ‘eil idir ann mar gu’m bitheadh iad ann: agus mar ‘eil mise, mar a ta mi annam fein, ‘na mo ni ‘sam bith, faodaidh mi tromhad-sa a bhi ‘na mo ni eigin, seadh na h-uile ni. Mar is diblidh agus mar is taireile mise, ‘sann is mo tha gras agus maiteas Dhe air am foillseachadh, d’ur nach’eil Thu a’ deanamh taire air mo shuidheachadh iosal, truagh. Cha’n airidh mise air gu’n tìgeadh Tusa a stigh fo mo chleith, agus gidheadh is i do thoil-sa gu-r h-ann a ghabbadh Tu comhnuidh maillle rium, seadh eadhon annam. Cha’n’eil feum agad-sa air a leithid so de dh’aite tamh, ach tha feum agam-sa air aoidh a ta cho urramach. Uime sin d’ur tha e mar so taitneach ann ad shuilibh-sa gu’m bithedh cuisean mar so, agus gu’m bitheadh do bhord-sa air ullachadh air mo shon-sa, bord anns am beil an Ti sin a tha ‘na Aon maillle Riutsa ag iarraidh E fein aonadh rium, feuch, tha mi lathair a nis a chum gu’n deanainn do thoil. Tha tart air m’ anam as do dheigh, eadhon mar a ta tart air fearann tioram air son uisge. Is beannaichte esan a thaghas tusa, agus a bheir thu am fagasduit; gheibh e comhnuidh ad chuitibh, sasuichear sinn le matheas do thigh, do theampuill naoimh (Salm lxv. 4.) Cha’n’eil mo shuilean, nach’eil a’ faicinn ni gu nadurrach ann an so ach graineagan dhe na trocairean sin a tha Thusa, ann ad
thoirbheartas, a’ tabhaint do na h-uile dhaoinne gu coitchionn, feuchainn dhomhsa ni air bith a ta ann fein aon chuid mor no oirdheirc no greadhnach air á’ bhród so. Ach tha t’ fhocal, a ta air a chluintinn leam, ag aobharachadh gu bheil an t-aran agus am fion a’ tighinn gu a bhi mar bhriathran faicinneach dhomhsa, agus tha solus do Spioraid a’ foillseachadh dhomh a’ bheatha a ta folaithe ann ad Mhac. Tiodhlaic ormsa, O Thighearna, do Spiorad, chum air dhomh ‘bhi air mo ffreumhachadh agus air mo steidheachadh ann an gradh, Gu’m bi mi comasach maille ris na naoimh uile, air a thuiginn ciod e leud agus fad, agus doimhne, agus airde: Agus air gradh Chriosd aithneachadh, a chaidh thar gach uile eolas (Eph. iii. 18, 19): chum gu’n gabhainn gu cridhe saoibhreas ud do ‘ghrais, agus gu’m bithadh an saoibhreas sin ní’s ro iongantaiche agus ní’s ro ghlor mhoire ‘na mo shuilibh air son iad a bhi air a nochdadh dhuinn tre mheadhonan a ta ro shimplidh agus cumanta. Na’m bithadh na samhlaidhean n’a b’ oirdheirce, dh’ fhaodadh gu’r h-ann bhith-eamaid ag amharc tuilleadh as na bu choir duinn riu, agus gu-r h-ann thigemaid gu a bhi mar so a’ dearmad an fhiar ni, eadhon mar a ta moran air am faotainn, an deigh Dhuitsa nithean ro shimplidh a shuidheachadh, nach fuirich o an t-sheirbhéis thraileil ud, troimh am bheil iad g’an tabhairt fein suas dh’a na samhlaidhean mar gu’m b’ iad na fiora nithean fein. Deonaich, O Dhe Mhoir, gu’m bi sinn air n-ar coimhead o a bhi a’ cur as leth an t-shlamhlaidh an ni a bhuineas dha firinn an ni fein, eadhon d’ur tha sinn a’ creidsinn gu bheil na samhlaidhean air an cur air leth tre fhocal do ‘ghrais gu feum naomh: Gleidh sinn o a bhi a’ tabhairt an t-aoradh a bhuneas dh’an ni a ta air a shamhlachadh dh’an t-shlamhladh fhein, ionnus ‘s air dhuinn a bhi a’ deanamh eadar-dhealachadh eadar an ni a ta talmhaidh agus an ni a ta neamhaidh gu’n dean sinn feum dhe an ni a ta talmhaidh chum ar treoir-eachadh gus an ni sin a ta neamhaidh. Mar so bithidh sinn comasach, ann a bhi a’ gabhail thugainn na samhlaidhean naomha, a ta annta fhein talmhaidh, air a bhi ag iarraidh na nithean a ta shuas far am bheil Criosd ‘na shuidh aig deas laimh Dhe (Col. iii. 1). Neartaich Thusa ar creideamh, chum ‘s air dhuinn a bhi ag eiridh suas air sgiathan a’ chreidimh, gu’m bi sinn comasach air tighinn eadhon ann ad ionnsuidh. Beothaich Thusa ar gradh chum gu’n glac sinn d’ar n-ionnsuidh Easan a ghradhaich sinn le gradh a cho mor. Deonaich gu’m basaich am peacadh ní’s mo agus ní’s mo annainn, a thoradh an Ti sin gu-r h-e a bhas a tha mar so air ‘fhoillseachadh gus an tig E. Deonaich gu’m bi fhuil-san mar bhiadh dhuinn a chum na beatha maireannaich, agus gu’m bhi ‘fhuil ‘na deoch slainte dh’ar n-anamaibh, ionnus ‘s tre a bhas-san gu’n sruth beath a stigh thugainn agus gu’m bi sinn beo gu brath annsan agus air a shon-san: O an gliocas iongantach sin a thog a tigh; a shnaidh a seachad puist. Mharbh i a feoil; mheasg i a fion; dheasaich i mar an ceudna a bord: Chuir i a mach a h-oighean; tha i a’ gairm air na h-aitibh a’s airde de’n
bhaile: Ge b’e neach a tha baoghalta, thigeadh e a stigh an so: riu-sân a tha dhith tuigse tha i ag rath, Thigibh, ithibh de m’aran-sa, agus olaibh de’n fhion a mheasg mi (Gnath-fhocail ix. 1-5).
Feuch, tha mi ag ‘aideachadh gu bheil mi am measg na muinntir ud a ta ann ad shealladh-sa amaideach, agus a ta dh’easbhuidh ceille; ach tha mi ‘ga mo thabhairt fein suas ann ad lamhaibh-sa. Tabhair dhomh dhe t-aran fhein agus dhe t-fhion a mheasg Thu: mar so bithidh tighearnas aig cumbachd na beatha orm, agus cha tionndaidh mi nì’s mo gus na nithean a ta cronail domh, droch dhoigh a lean mi re uine ro fhada, agus mar so rachaidh mi air m’ aghaidh gus fadheoidh gu’m fuasgail Thu mi o’n chorp bais so, agus cha’n fhaighear tuilleadh annam gluasad air fhagail nach ‘eil a’ dol a mach uat fein, agus nach ‘eil a’ croichnachadh ort fein. O, a Spioraid Naoimh, glan Thusa mo bheul agus mo chridhe. Duisg suas mo spiorad-sa, agus na diult Tigh-aidheachd a dheasachadh airson an Righ mhoir chum ‘s tre Thusa a bhi ‘gam aiteachadh gu’m bi mise ‘nam Theampull naomh Dhasan anns am bi taitneas agad agus anns an gabh Thu tamh gu siorruidh. Amen.”
The Life and Diary of the Rev. Jonathan R. Anderson.—A Notice.
THERE has just been issued from the press a memorial booklet of the late Rev. J. R. Anderson, containing “Extracts” from his diary, with a brief prefatory “Sketch of his Life,” by the Rev. Neil Cameron, St. Jude’s, Glasgow. It is now upwards of fifty-five years since the Rev. Jonathan Ranken Anderson passed away to his rest, so that there are very few left in Scotland to-day who had the privilege of hearing Mr. Anderson preach, or who have any personal recollection of him. On the other hand, there is a fair number of people who are acquainted with his name and work through the books and tracts containing his sermons and letters, which have been published since his day. The “John Knox Tracts” have found their way into many parts of the country and have been valued for their expositions of Gospel truth, and for their exposures of false religion. A very edifying booklet, consisting of letters by Mr. Anderson, called “Soul Counsel” and much fitted to help anxious seekers after Christ, was issued some years ago.
The present booklet opens with a biographical sketch, written at request, by the Rev. Neil Cameron. As it was not intended that the volume should be large, the account given of Mr. Anderson’s life is necessarily short. Mr. Cameron touches briefly but appropriately upon some of the leading points in Mr. Anderson’s history, such as his conversion when a boy of sixteen years, his studies at University and Divinity Hall in Glasgow, and
his work and success in the gospel ministry. His ministerial career began in 1834 in the Kirkfield Chapel of Ease, Gorbals, Glasgow, where he experienced much success in the conversion of souls to Christ, and continued until the Disruption of 1843. Thereafter he was minister of John Knox’s Free Church for nine years, until in 1852 he left the Free Church and ministered to a considerable portion of his people who followed him, under the name of the John Knox Kirk of Scotland Tabernacle. He died in 1859, after a twenty-five years’ ministry, at the comparatively early age of fifty-six years, much lamented by his congregation and friends throughout the country.
Mr. Cameron gives a very just estimate of Mr. Anderson’s character and ability as a sound and faithful preacher of God’s word, rightly dividing the word of truth and giving a suitable portion to saints and sinners in his audience. Mr. Anderson was a messenger of the gospel who did not believe in healing slightly the hurt of the daughter of Zion. He sought to probe the disease of sin to the bottom, and then to apply the balm of Gilead to the soul’s wound, and not a few of the excellent of the earth cherished a warm and lasting regard for his ministry. They felt him to be in a very special way God’s messenger to their souls. Mr. Cameron points out that Mr. Anderson had “a keen discernment of the secret actings of Satan in Church and State,” and this was undoubtedly the case. He saw almost with a prophet’s glance the evil tendencies of the time, and did not spare to denounce these with all his might. On the subject of Mr. Anderson’s leaving the Free Church in 1852, Mr. Cameron writes in a sympathetic yet discriminating manner.
“The Extracts” from Mr. Anderson’s diary form the larger part of the volume, and belong to the last eight years of his life. They are interesting as showing his private exercises about the condition of his own soul, and about his steps in connection with the Church. Among them there are not only passages of self-humiliation before God, but also of joyful exultation in the light of the divine countenance. Mr. Anderson had his happy as well as his dark seasons, and bears a good testimony on behalf of the tender mercy and loving-kindness of the Lord. But we must leave the diary to the reader’s perusal.
We cannot conclude, however, without mentioning two notes in an “Appendix” to the biographical sketch. The first is a commendation of Mr. Anderson and his work as a preacher, from the pen of the eminent Mr. J. C. Philpot, M.A., of the Strict Baptist communion in England, while the second is a very touching note of the triumphant death of Mrs. Martha Freer or Anderson, Mr. Anderson’s first wife. Her last words were, “Come, Lord Jesus, come quickly.”
J. S. S.
Note.—The above booklet, “Life and Diary of the Rev. Jonathan R. Anderson,” may be had from Messrs. Pickering & Inglis, 11 Bothwell Circus, Glasgow; Mr. J. Anderson, 196
St. Vincent Street, Glasgow ; or the Editor of the Free Presbyterian Magazine, 248 Kenmure Street, Pollokshields, Glasgow. The price (at a reduced rate) is 6d., postage, 2d. extra. A few copies have been issued in finer binding, price 9d., postage, 2d. extra.