xc. Sáilm, 11 Rann.
(Air a leantuininn o t.-d. 470.)
Tha na Sáilm anns a choitchionn, air an gairm “ Sáilm Dhaibhidh,” gidheadh, cha robh an t-iomlan diubh air an sgriobhadh le Dhaibhidh; oir tha e soilleir gu robh aireamh bheag dhiubh air an sgriobhadh le daoinibh naomh eile, agus ’s ann do ’n aireamh so, an t-Sáilm o’m bheil briathraibh ar teagaisg. Ann an roimh-radh an Sáilm so, tha i air a gairm “ ùrnuigh le Maois, oglach Dhé,” agus tha e ro chosmhuil gu robh i air a sgriobhadh le Maois, an deigh dha mòran do ’n t-slugh a thainig a mach maille ris a tir na h-Eiphit, fhaicinn air an sgrios le ceart-bhreitheanas Dé anns an fhàsach. Bha Maois na dhuine a chunnaic mòran do nithe iongantach air an deanamh le Dia, anns an Eiphit, aig’ an fhainge ruaidh, agus anns an fhàsach; ach bha chuid a bu mhò do na h-oibre miorthuileach a chunnaic Maois, do nadur millteach agus eagalach, ’nan oibre a bha taisbeanadh corruich Dhé an aghaidh ceannaire, agus aindidhachd dhaoinne. ’S ann do ’n t-seorsa so a bha na plaighean leis an robh na h-Eiphitich air an claoidh, agus ’s ann do ’n nadur cheudna bha na breitheanais leis an robh mòran do chloinn Israèil, a ris, agus a ris, air an sgrios anns an fhàsach. Tha e soilleir, gu robh na breitheanais so ann an sealladh Mhaois, agus air a spiorad, an uair a sgriobh e ’n t-Sáilm so. Aig an t-seachdamh rann, tha e gearan gu robh an slugh air an eathaidh le feirg, agus air an claoidh le corruich an Uile-chumhachdaich;—aig an naothamh rann, a deir e, “ Tha ar laithean air teireachdhuinn ann a t-fheirg,—chaith sinn ar bliadhna cha mar sgeul a dh’ imseadh;” ann am briathraibh ar teagaisg, tha e, mar gu ’m b’ ann, le h-osna ghoirt a cur na ceist so—“ Co d’ an aithne neart t-fheirge, agus a reir t-eagail do chorruch?” Thuig, agus chreid Maois, o na nithibh a chunnaic e le shùilbh fein, agus a dh’ fhoillsicheadh dha mar an ceudna leis an Spiorad Naomha, gun deachaidh fearg Dhé an aghaidh a pheacaidh, thar gach uil eòlas.
Ann an labhairt o na briathraibh so, bheir mi fa’ near,
I. Cuid do na doighibh anns am bheil Dia a foillseachadh a chorruch an aghaidh a pheacaidh.
II. Nach ‘eil creutair peacach sam bith comasach air seasamh an aghaidh corruich Dhé.
III. Gu bheil corruich Dhé na h-aobhar eagail ro mhòr, do na h-uile dhaoinibh mar pheacaich.
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Ann an labhairt mu ‘n doigh anns am bheil Dia a foillseachadh a chorruch an aghaidh a pheacaich, bheir mi fa ‘near, anns a cheud àite, gu bheil corruich Dhé a sruthadh gu sonruichte o ‘n fluath a ta aige do ‘n pheacadh, agus na dearbhadh air an fluath so. Tha na sgriobtuirean a teagasg dhuinn gu soilleir, gu bheil fuath iomlan aig Dia do ‘n pheacadh; gu bheil am peacadh ‘na ni cho olc, cho graineil ann a shealladh, a ‘s nach fheud e mharc air, no leagadh as air chor sam bith o pheanas. Cha ‘n ‘eil fuath aig Dia do ni sam bith anns a chruth-eachd ach am peacadh; cha ‘n ‘eil fuath aige do dhuine sam bith mar dhuine, no do chreutair, no do ni mallaichte so, am peacadh: ach tha fuath Dhé do ‘n pheacadh neochaoclaidheach, an ni ceudna, an dé, an diugh, agus gu siorruidh. Cha ‘n fheud ni sam bith inntinn atharrachadh, na chridhe aomadh, gu bhi ann an sith ris a pheacadh: feudaidh Dia bhi ann an sith ris a pheacach a tha treigsinn a pheacaidh, agus a pilleadh d’ a ionnsuidh féin le fior aithreachas; ach cha ‘n fheud e ‘m feasd a bhi ann an sith ris a pheacadh, no ris an duine tha buanachadh an comhnuidh ann an gradh, ‘s ann an cleachduninn a pheacaidh. Tha fuath Dhé do ‘n pheacadh co mòr, agus co làidir, as nach fheud e fholach. Tha e fior, gu bheil Dia fad-fhualangach, agus mall chum feirg; feudaidh e fhearg a cheannsachadh, agus a chumail air a foillseachadh mar theine loiseach, an aghaidh gach aindidhachd, agus eucoir dhaoinne. Tha Dia a foillseachadh fluath do ‘n pheacadh le bhi ga thoirmeasg, agus ga chronachadh anns an t-saoghal a ta làthair; ach gu sonruichte, le bhi ga leantuininn le peanas siorruidh anns an t-saoghal ri teachd.
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Dh’ fhoillsich Dia a chorruch an aghaidh a pheacaidh, le binn eagalach a bhàis a thoirt a mach an aghaidh a cheud Adhamh, co luath ‘sa dh’ ith e ‘meas toirmeasgt’. Chruthaich Dia an ceud Adhamh ann an staid ro mhaith, ann an seilbh air pailteas do gach ni a dh’ theudadh a dheanamh toilichte le a chor, agus taingeil d’ a Chruth-fhear. Bha e saor o chionta, o agartas coguis, agus o eagal peanais; bha e ann an seilbh air slàinte cuirp, agus suaimhneas inntinn, agus bha e mar an ceudna, ann an sith ri Dia, agus ris gach creutair a chruthaich Dia, gus an do thuit e gu staid peacaidh agus truaighe. Ach an uair a chunnaic Dia an creutair a chruthaich e ann an staid co sona, agus bha fo fhiacha co mòr a bhi freagarrach agus umhal d’ a thoil, a toirt geill d’ a namhaid, agus a togail a shàil ‘na aghaidh féin, las a chorruiich, ghairm e ‘n ceannaireeach gu cuntas, agus thug e binn a bhàis gu grad a mach ‘na aghaidh féin agus a shloichd, a thuit maille ris anns a cheud seacharan. Bha bhinn so, cha ‘n e mhain air a cuir an ceill, ach mar an ceudna air a cuir an gniomh gu ro dhiongmhulta, o thoiseach an t-saoghail. Cha robh aon àl do shloichd Adhamh a riamh fathasd air thalamh, a chaidh as o ‘n bhàs, no bha comasach seasmh an aghaidh cumhachd an namhaid so. Feudaidh am bàs a bhi deanamh tuille sgrios a’ measg dhaoinne aig aon àm no aig àm eile; agus tha e cosmhuil gur ann an deigh mòr sgrios do ‘n t-seorsa so, anns an robh corruich Dné air a foillseachadh an aghaidh aindiadachadh dhaoinne, a bha ‘n t-Sailm so air a sgiobhadh. Ach ciod sam bith cho caomhantach, no cho casgrach ‘sa dh’ fheudas am bàs a bhi ‘g oibreachadh, a’ measg luchd-àiteacha ‘n t-saoghail, aig aon àm seach àm eile, tha e ‘na ni cimteach, nach do chaomhainn e riamh fathasd aon àl do ‘n chinneadh dhaonna agus nach caomhainn gu deireadh an t-saoghail: “oir tha ‘m bàs air orduchadh aon uair do ‘na h-uile dhaoinibh.” Tha e ‘na ni brònach, a bhi faicinn aon duine mhain air a dhteathadh gu bàs; ach ciod e aon duine, no ciod e iomad duine, ann an coimeas ris na muillionan, ri sloichd Adhamh gu h-ionlan, air an diteadh gu bàs siorruidh le àrd-Bhreitheamh cothromach na cruitheachd? Oir ged tha cuid do ‘n chinneadh dhaonna air an saoradh o chionta, agus o pheanas, trid feartaibh fuil Chriosd, a thug e féin mar eiric air an son; gidheadh, bha peanas siorruidh air fhillteadh anns a bhàs a bhagair Dia o thoiseach, an aghaidh eas-umhlachd an duine. ” ‘S e tuarasdal a pheachaidh am bàs,”—tha gach peacadh a toilltinn fearg, agus mallachadh Dhé, anns an t-saoghail a tha làthair, agus chum teachd.
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Dh’ fhoillsich Dia a chorruiich gu tric an aghaidh a pheachaidh, le bhi fiosrachadh luchd-àiteachaidh na talmhainn le breitheanasaihbh eagalach air a sgàth. Ma dh’ amhairceas sinn air ar ‘n ais gu laithibh Noah, feudaidh sinn Dia fhaicinn, mar gu ‘m b’ ann, a teachd a mach as ionad comhnuidh, a smachdachadh luchd àitheachaidh na talmhainn air doigh ro uamhasach. Fhuair a ghinealach aingidh a bha ‘g àiteachadh an t-sean t-saoghail, rabhadh mu thimchioll na feirg a bha ‘n tòir orra; ach cha b’ àill leo rabhadh a ghabhail, no aithreachas a dheanamh, no bhi air an irioslachadh fo laimh chumhachdaich Dhé. Chuir iad an suarachas gach rabhadh a fhuair iad, agus bhuanaich iad ag itheadh, ‘s ag ól, a pòsadh, agus air an toirt am posadh, a’ meudachadh ‘nan ruidhte, agus ‘nan ceannaire an aghaidh Dhé, gus an d’ tháinig an díle, gus an d’ éirich i mu ‘n timchioll agus gus an do sguab i air falbh iad uile dh’ ionnsuidh saoghal nan spiorad. B’ eagalaich an doigh anns an do thaisbean Dia a chorruch an aghaidh luehd-àiteachaidh Shdoim, air son an gniomh-arraibh an-dligheach, an uair a sgrios e iad gu’ h-obain, le sruth do theine, agus do phronnusc o neamh. Agus b’ eagalaich, mar an ceudna, an doigh anns an do bhui e ri Pharaoh, agus ri armaitibh, an uair a dh’ aom an cuan orra, agus le “fuathas uile bháth.” “Sheid e le ghaoidh, chomhdaich an fhaire iad, agus chaidh iad fodha, mar luidh anns na h-uiseachaibh láidir.”
Bha na h-Iudhaich ‘nam pobull a chuir Dia air leth, fo linn an t-sean Tionnaidh, gu bhi ‘nan sluagh sonruichte dha féin; ach bha iad ‘nan sluagh ro cheannaireach, ‘nan sluagh a bha gu tric le ‘n iodhol-aoraidh, agus le ‘n eas-umhlachd, a brosnachadh Dhe gu bhi gam fiosrachadh le sgiursaibh goirt do bheitheamasaibh. B’ ann le sgiursadh goirt do ‘n t-seorsa so, a bha iad air an giúlan ann am bruid gu Babilon, agus b’ ann le sgiursadh goirt do ‘n nadur cheudna, bha iad fa ‘dheoidh, air am fuadachadh a mach as an oigreachd a roinn Dia orra le crann, air an sgapadh feadh an t-saoghail, agus air am fagail gu bhi na’ masladh, agus ‘nan leth-fhocal a’ measg cinnich na talmhainn gus an là ‘n diugh. Tha focal Dé ag innseadh dhuinn, gu bheil an t-àm a teachd, anns am bi a chorruch air a foilseachadh air doigh ro eagalaich an aghaidh eaglais na Roimh, agus nan rioghachdan a dh’ ól do fhion a striopachais, agus a thug an cumhachd do ‘n fhiadh-bheathach. Tha e ro chosmhuil, o na nithibh a tha na sgriobtuirean a cuir an ceill mu thimchioll sgrios an Ana-Criosd so, gu ‘m bi e air a choimhliionadh le comharaibh uamhasach air fearg an Uile-chumhachdaich. An uair a thaomas an seachdamh aingeal a shoitheadh, leis am bi obair na feirge so air a criochnachadh, “bithidh guthana agus tairneanach, agus dealanach ann; agus bithidh crith mhòr thalmhuinn ann, nach robh a leithid ann o bha daoine air an talamh.” -
Anns an àite dheireadh air a cheann so, bithidh corruich Dhé air a foilseachadh air doigh rò uamhasach, an aghaidh a pheacaidh aig là a bheitheanais. Tha Dia ‘na chorruch, comasach rioghachdan an t-saoghail so a chrathadh ‘nam mirbh as a cheile, am pronnadh ‘nam bloighdibh, mar shoitheadh criathadair. Ged thairgeadh uachdarain an t-saoghail cruinneachadh an ceann a cheile, maillé r’ an armaitibh, agus iad féin a chuir an ordugh cath an aghaidh an Tighearn, agus an aghaidh Aoin ung-ta-san, bhiódh iad uile mar dhreasan, mar chonnadh tior-am ‘na fhtianuis; rachadh a chorruch rompa, agus loisg-eadh i suas iad le cheile. Bithidh uachdarain agus daoine cumachdach an t-saoghail, lag mar luachair, agus ammhunn mar uisge, an uair a thuiteas iad an lamhan an Dé bheo. Tha Dia comasach, cha ‘n e mhain rioghachdan so air an suidheachadh, ‘s air an daingneachadh, a chrathadh as a cheile, a thilgeadh bunm os cionn, agus a losgadh le teine. So ni tha ri tachairt air an là mhòr anns an toir Dia breith air an t-saoghail ann an ceartas, agus anns am bi chorruch air a foillseachadh o neamh, an aghaidh gach mi-dhiadhachd, agus eucoir dhaoinne. “Thig là an Tighearna, “deir an t-Abstol Peadar, “mar ghaduich san oidche, anns an teid na neamha thairis le toirm mhòr, agus anns an leagh na duile le dian-theas; agus bithidh an talamh mar an ceudna, agus h-oibre a ta air, air an losgadh suas.” Bithidh uile oibre dhaoinne air an sgaol-eadh o cheile, ‘s air an tionndadh gu luaithre, air an là mhòr so;—bithidh an tighean, an luchairtean, agus gach obair innleachd a rinn iad a riamh air an talamh, air an lom-sgrios;—bithidh, cha ‘n e mhain na h-oibre a rinn lamhan beaga dhaoinne, ach na h-oibre mòr, agus iongant-ach a rinn Dia, le dheas-laimh féin, air an sgaol-eadh o cheile, ‘s air an losgadh le teine air an là so. “Tha iad uile air an tasgaidh suas fa chomhair teine, air cheann là a bhreithneanais, agus sgrios dhaoinne aindtiadhaidh.” Bith idh na cruic, agus na sleibhtean, bithidh an saoghal uile, eadar urach is chrionach, eadar talamh is uisge, air a thionndadh gu aon loch do theine loigeach, air an la mhòr agus uamhasach so. Mhallaich Dia an talamh air sgàth eas-umhlachd an duine; agus air dha bhi fo ‘n a mhallaichadh, ‘s e ‘s deireadh dha bhi air a losgadh; agus anns an losgadh mhiltteach agus eagallach so, co a dh’ fheudas seasamh? “Co,” deir am faidh Nahum, “a’s urrainn seasamh roimh fhearg-san, agus co dh’ fheudas fuireach ann an dian theas a chorruch? oir tha chorruch air a dortadh a mach mar theine, agus tha na cregan air an tilgeadh sios leis.”
(Ri leantuinm.)
Notes and Comments.
Words Fitty Spoken.
“Certain attempts,” says Lord Sands in the ‘Record of the National Bible Society of Scotland’ (April), “have recently been made to give fresh translations of the Scriptures. No doubt these serve a certain measure of useful purpose, but there is a great deal of exaggerated talk about the inaccessibility of the Bible to the ordinary man and woman of to-day on account of its strange and peculiar language. Doubtless there are a few archaic words, but has not the Authorised Version been for three centuries the great standard of the English language? The Bible not only had a great deal to do with the making of the Reformation in Scotland, but it had an immense hold of the people of the seventeenth and eighteenth centuries. Now, the language of the Bible was far further removed from the language as spoken by the common people of Scotland then, than the language of the Authorised Version is from the language that is spoken by the common people to-day. And, for all that, the Bible got a hold upon the hearts of people. There is nothing, then, in the language of the Bible that is any obstacle to appreciation of, and reverence for, the Bible by the people of Scotland to-day. Make the Bible cheap, sell it for a small sum to the people, but do not cheapen or vulgarise its language. A fierce light has beat upon the Holy Scriptures for seventeen or eighteen centuries, a light never fiercer than during the past hundred years, but still the Holy Scriptures stand high above any production of human genius, and still, from generation to generation, in every clime, the reader finds in its pages the impress of the Divine Hand, and recognises that it is in very truth the Word of God.”
A Just Rebuke.
“The manner of observance of the Sabbath,” says “The Presbyterian” (Philadelphia) “is the sign of any people’s relation to the Lord God. When the Sabbath is violated or treated carelessly, the whole moral law breaks down and the moral life of the community will perish. In view of these facts and principles which every believer in the Scriptures will concede, the recent action of a certain Council of Religious Education is very serious and violent. This Council, while holding a ‘Young People’s Conference,’ to which they invited delegates from all the Sabbath Schools, announced and advertised a special train for the Sabbath Day. Such a train would not be necessary, and to set such example and give such teaching to the young people is, to say the least, very pernicious. It does seem at times that the convention idea takes such a hold of some leaders that they are ready to violate most sacred principles, if thereby they may make the convention a success. These matters should receive due attention and be rebuked and corrected.”
As It Should Be.
In these pages we have frequently called attention to the great struggle going on in America between the Fundamentalists and the Modernists, and it is gratifying to know that the Modernists are not winning all along the line, as the following paragraph from the “Times” shows:—”Led by Mr William Jennings Bryan, they [the Fundamentalists] have conducted a continuous campaign against what they have called the spread of irreligion. They have scored many minor victories in securing the dismissal of teachers of Darwinism from sectarian colleges, but it has remained for the State of Tennessee to give them their first great victory. Governor Peay of that State has signed a Bill providing that ‘it shall be unlawful for any teacher in any of the Universities, normal schools, and all other public schools of the State which are supported in whole or in part by the school funds of the State to teach any theory that denies the story of the Divine creation of man as taught in the Bible, and to teach instead that man is descended from a lower order of animals.'” In a statement explaining his action, Governor Peay said the Bill was a protest against the ‘irreligious tendency to exalt so-called science and deny the Bible in some schools and quarters—a tendency fundamentally wrong and fatally mischievous in its effects on our children, our institutions, and country.'”
The Religious Issue in the Education Elections.
The elections to the new Education Authorities took place at the end of March, and the results were received too late for comment in our April issue. The Roman Catholics have shown again how alert they are to their own interests. One of the most disappointing results was the increase from 7 to 12 Roman Catholic members on the Glasgow Education Authority. Unless the people of this great city will awaken to their responsibilities as Protestants, the city will at the present rate soon be in the hands of Roman Catholics and Socialists alike in civic and educational affairs. We believe there are still in this city sufficient to turn the tide in the right direction in these electors if they would only bestir themselves. In Edinburgh the Roman Catholic representation was increased from 5 to 6. In many other areas the Roman Catholic candidates head the poll.
Protest Meeting Against Romanising Movement in Church of England.
“We want no priestly interference. We ask for no Purgatory, and we will submit to no compulsory confession,” declared Sir William Joynson-Hicks, the Home Secretary, presiding at a meeting held on 31st March in London by the World’s Evangelical Alliance to uphold the doctrines of the Reformation, and to protest against the attempt of the Anglo-Catholics to undo its work. Continuing, the Home Secretary said the men who had no right to speak for England were seeking re-union with the Roman Catholic Church, while Rome smiled and sat still, knowing that the only way to such a union was by submission to Rome. A resolution was carried appealing to Parliament to maintain the Protestant character of the Church of England.
Useful Pamphlets.
Mr J. Forbes Moncrieff has published another of his useful pamphlets, entitled “True Religion has no need of Art” (W. F. Henderson, 19 George IV. Bridge, Edinburgh, price 2d), in which he deals in a very interesting and scriptural way with the modern tendency of embellishing places of worship with pictures, etc., and utters a strong protest against so-called sacred pictures. We heartily recommend this pamphlet to our readers. Another pamphlet sent us—”Witness and Warning” (Bible League, 40 Great James Street, Bedford Row, London, W.C. 1. Price 2d)—is made up of two addresses delivered by Mr W. G. Ovens, M.A., LL.B., and Rev. R. Wright Hay, Secretary of the Bible League, in which they utter a strong protest against “The Bible for Youth,” to which we called attention some months ago in the Magazine. It is well that people should be kept informed of what is going on in the religious education of the young, and use their influence to get what is unscriptural kept out of our schools.
We have still on hand a goodly quantity of the reprints from the Magazine—”Standing at Prayer,” “On Dancing” (2½d each, post free), and Prof. Warfield’s “Foundation of the Sabbath in the Word of God” (1½d, post free). These may be had from the Editor.
Memorial of Mrs Elizabeth Fraser (Ealasaid Ruadh), Stratherrick.
We have reprinted this short memorial of a noted Christian woman. The booklet was published in 1857 anonymously, but is known to have been written by the Rev. Alexander Cook, Free Church minister, Stratherrick. The booklet was sent to us by the late Mr William Macgillivray, Errogie Schoolhouse, with a request to have it reprinted. We have now been able to carry out this request, and the booklet may be had either from the Editor or from the printers of the Magazine (6½d, post free). On another page we give a brief sketch of this remarkable woman.
Church Notes.
Communions.
May—First Sabbath, Kames and Oban; second, Dumbarton; third, Edinburgh. June—First Sabbath, Coigach; second, Shieldaig; third, Dornoch, Helmsdale, Glendale, and Lochcarron; fourth, Gairloch and Inverness. July—First Sabbath, Lairg, Beauly, and Raasay; second, Tain, Staffin, and Tomatin; third, Daviot, Halkirk, Flashadder, and Rogart; fourth, North Uist and Plockton. August—First Sabbath, Dingwall; second, Portree and Stratherrick; third, Bonar-Bridge; fourth, Stornoway. September—First Sabbath, Ullapool and Vatten; second, Strathy; third, Applecross and Stoer; fourth, Laide.
Meeting of Synod.
The Synod will meet, God willing, on Tuesday, 19th May, at 6.30 p.m., in the Free Presbyterian Church, Inverness. The Rev. D. A. Macfarlane, M.A., retiring Moderator, will conduct divine worship at the above hour.
Change of General Treasurer’s Address.
Mr Grant has removed from 30 Duncaig Street to Palmerston Villa, 4 Millburn Road, Inverness. After this notice, all communications intended for him should be sent to this address.
Induction of Rev. M. Gillies.
The induction of the Rev. Malcolm Gillies to the Stornoway charge took place on Monday evening, the 30th March, at about 7 o’clock. The induction had to be postponed to the above date owing to unforeseen circumstances. In the presence of an exceptionally large congregation, many being present from other denominations, the Rev. John Maclachlan, Moderator of the Western Presbytery, preached the induction sermon from Romans i. 16—”For I am not ashamed of the Gospel of Christ,” and the Rev. D. M. Macdonald, Clerk of Presbytery, then addressed the newly-inducted minister and afterwards the congregation as to their respective duties. Great interest was taken in the event, and the proceedings were followed with wrapt attention throughout. The call was signed by 648. Our prayer for the congregation and minister is that they may have a rich baptism of the Spirit, and may the great Head of the Church, through the ministry of Mr Gillies, turn many in Lewis and elsewhere unto Himself.
D. M. M.
Acknowledgment of Donations.
John Grant, Palmerston Villa, 4 Millburn Road, Inverness, General Treasurer, acknowledges, with grateful thanks, the following anonymous donations and collections up to 14th April 1925.
SUSTENTATION FUND.
A Friend, Bettyhill, 5s; a Friend, Rannoch Station, 16s; a Friend, Strontian, 16s; a Friend, Ardentinney, 6s; Anon., Inverness postmark, £1; a Friend, Boat of Garten, 5s.
HOME MISSION FUND.
“F. P.,” Comrie, 5s; “F. P.,” Toward Point, 3s.
ORGANISATION FUND.
Collection—Chesley, Ontario Congregation, per Mr John M. Morrison, £7 9s.
JEWISH AND FOREIGN MISSIONS.
“F. P.,” Comrie, 5s; “R. M.,” Fort-William, 5s; Collection in Nairn Church, East Williams, Ontario, per Mr A. R. Finlayson, £5 7s 3d.
TALLISKER (SKYE) CHURCH BUILDING FUND.
“F. P.,” Comrie, 10s; a Reader of the F.P. Magazine, nr. Lybster, £1; a Friend, Bower, Caithness, 10s.
The General Treasurer also acknowledges, with grateful thanks, the sum of £500, being amount of legacy left to the Free Presbyterian Church of Scotland by the late Miss Marion Macaskill, Lochboisdale, per Rev. N. Cameron, Glasgow.
The following list of anonymous donations has been sent for publication:—
LOCHINVER MANSE BUILDING FUND.
Per Rev. M. Morrison—Friends, Vancouver, 70 dollars; Winnipeg, 25 dollars; Ontario, 17 dollars—112 dollars in all.
NORTH UIST MANSE REPAIR FUND.
The Rev. John MacIachlan acknowledges, with thanks—A Friend, Westford, 20s; Friend, Newton, 20s 9d.