(Air a leantainn).
C. 139. Ciod iad na peacaidhean a tha air an toirmeasg ‘s an t-seachdamh aithne?
F. ‘S iad na peacaidhean a tha air an toirmeasg ‘s an t-seachdamh aithne, a thuilleadh air na dleasdanais a tha air an iarruidh, a leigeadh tharuinn; adhaltrannas, striòp-achas, éigneachadh collaidh, sodomach, agus gach uile mhiann mi-nàdurrà, gach ni e bhrèithneachadh, smuaintean rùn, agus mhianna neo-ghlan; gach uile chòmhradh truail-lidh no salah, no éisdeachd riutha, braiseanachd nan sùl, giùlan mi-nàrach, no eutrom, sgeadachadh mi-stuama, bhi toirmeasg pòsaidh laghail, a’ ceadachadh pòsaidh mhi-lagh-ail, a’ suidheachadh, a’ fulang, no a’ cumail suas thighean striopachais, agus a bhi ‘g an tathaich; bòidean mu bheatha neo-phòsda, dàil neo-iomchuidh air pòsadh, tuilleadh mnàì pòsda, no fir phòsda, thar a h-aon, bhi aig neach an aon uair, dealachadh, no diobradh eucorach, dlomhanas, craos, misg, comunn neo-gheamnuidh; òrain, leabhraichean, dealbhan, dannsa, agus cleasachd fhollaiseach mhaen-us-ach, agus gach brosnueachd eile gu gnìomharaibh neo-ghloine, annainn féin, no ann an daoinibh eile.
C. 140. Ciod i an ochdamh aithne?
F. ‘S i ‘n ochdamh aithne, Na dèan gadachd.
C. 141. Ciod iad na dleasdanais a tha air an iarruidh ‘s an ochdamh aithne?
F. ‘S iad na dleasdanais a tha air an iarruidh ‘s an ochdamh aithne, firinn, dilseachd, agus ceartas ann an co-cheanglaibh, agus co-mhalairt eadar duin’ agus duine; a dhlighe féin a thoirt do gach neach, ath-dhioladh a dhean-amh air ni a chumadh air ais gu mi-laghail o ‘thior shealbhad-airibh; a bhi tabhairt, agus ag iasachd gu saor, do réir ar comais féin, agus feumalachd dhaoin’ eile, cuims’ air ar tuigse, air ar toil, agus air ar miannaibh mu mhaoin shaogh-alta; cùram agus dìchioll freasdalach, a sholar, a choimh-ead, a ghnàthachadh, agus a dh’ òrduchadh nan nithe sin a ta feumail agus iomchuidh, a chumail suas ar cuirp, agus a tha cuimeach air ar staid; gairm laghail a bhi againn, agus dìchioll imnte, deadh-òrduchadh: agartas lagha, no dol an urras, an uair a ta iad neo-fheumail a sheachnad, no ‘n leithide sin do cheanglaichean eile, agus dìchioll mar an ceudna, leis gach, uile mheadhonaibh ceart agus laghail, chum saoibhreas agus maoin shaoghalta dhaoin’ eile a ghléidheadh agus a chur air aghaidh, co mhaith ri ar saoibhreas agus ar maoin shaoghalta féin.
C. 142. Ciod na peacaidhean a tha air an toirmeasg ‘s an ochdamh àithne?
F. A thuilleadh air na dleasdanais a tha air an iarruidh, a leigeadh dhinn; ‘s iad na peacaidhean tha air an toirm-easg ‘s an ochdamh àithne, Gadachd, reubainn, goid-dhaoin, ni bradach air bith a gabhail, mealtaireachd ann an gnothuichibh, tomhaisean agus cudthromaichean meallt-ach, criocha fearainn atharrachadh, eucoir agus neo-dhlis-eachd ann an co-cheanglaibh, eadar duin’ agus duine, no ann an cuisibh a ta air ar n-earbsadh, fóirneart, foir-eign-eadh, ocar, duais-bhrath, agartas-lagha doilghiosach, fasl-achadh agus pàirceadh eucorach air fonm, ceannachd air àirneis roimh-làimh, a mheudachadh an luach, dreuchda neo-laghail, agus aon mhodh air bith eile, eucorach, no peacach, air na bhuneas d’ ar coimhearsnach, a thabhairt no chumail uaithe, no air sinn féin a dhèanamh saoibhir; sannt, bhi a’ meas agus a’ miannachadh maoin shaoghailta gu neo-chuimseach, cùram agus d’chioll an earbsach agus buaireasach, ‘n an cruinneachadh sin ‘n an coimhead, agus ‘n an gnàthachadh; farmad ri soirbheachadh dhaoin’ eile, agus mar an ceudna d’iomhanas, ana-caitheamh, iom-sirt struidheasach, agus gach aon mhodh eile, leis am bheil sinn gu neo-dhligheach, a’ dèanamh cron, air ar maoin shaoghailta féin, agus a’ cumail gu h-eucorach uainn féin fòghnadh agus sòlas dligheach na maoine sin a thug Dia dhun.
C. 143. Ciod i an naothamh àithne?
F. ‘S i an naothamh àithne, Na tabhair fianuis bhréige an aghaidh do choimhearsnaich.
C. 144. Ciod iad na dleasdanais a tha air an iarruidh ‘s an naothamh àithne?
F. ‘S iad na dleasdanais a tha air an iarruidh ‘s an naothamh àithne, an fhirinn a choimhead ‘s a chur air a h-aghaidh eadar duin’ is duine; agus deadh ainn ar coimhearsnaich, co maith ‘s ar deadh ainn féin; a bhi ‘g ar taisbeanadh féin, agus a’ seasamh air son na firinn, agus o ‘r cridhe gu tréibbdhireach, toileach, soilleir, agus gu h-iomlan; an fhirinn a labhairt, agus an fhirinn a mhàin, ann an cuisibh breitheanais agus ceartais, agus anns gach ni air bith eile: meas seirceil air ar coimhearsnaich, a bhi gràdhachadh, ag iarruidh, agus a dèanamh aoibhneis ‘n an deadh ainn, a’ foluch an anmhuineachd, agus a bhi fuidh dhoilghios air a son; ag aideachadh gu toileach an tiodhlaican, agus an gràsan, a’ seasamh an neo-chiontais, a bhi gu h-ullamh a’ gabhail ri deadh iomradh, agus gu mi-thoileadh ri droch iomradh m’ an timchioll, a’ cur mi-mhisneich air luchd-tuaileis, luchd-miodail, agus luchd-sgainneil; gràdh agus cùram d’ ar deadh ainn féin, agus a sheasamh an uair
a ta e feumail a’ coimhlonadh gheallana laghail, a’ fòghlum agus a’ cur an gnìomh gach ni a ta fior; a bhi còir, ionmhuinneach, agus fo dheadh iomr-adh.
C. 145. Ciod iad na peacaidhean a tha air an toirmeasg ‘s an naothamh àithne?
F. ‘S iad na peacaidhean a tha air an toirmeasg ‘s an naothamh àithne, gach leth-trom air an fhirinn, agus air deadh ainn ar coimhearsnaich, ionann ‘s air ar deadh ainn féin, gu h-àraid ann am breitheanas follaiseach, còmhdaichadh meallta thabhairt seachad, fianaisean breug-ach fhaistadh, no ghnàthachadh, a bhi le r’ fios, ‘g ar taibseanadh féin, agus a’ tagradh as leth dreach chuis, a bhi gu h-an-dàna a’ spreigeadh agus a cumail sios na firinn, breth eucorach a thoirt a mach, maith a ràdh ris an olc, agus olc ris a’ mhaith, luigheadh a thoirt do ‘n aingidh, do reir obair an fhrein, agus do ‘n fhrein do réir obair an aingidh; feall-sgrìobhadh, a’ cleith na firinn, tosdachd neo-iomchuidh ann an cuis cheart, a bhi ‘n ar tosd, an uair is còir achmhasan a thabhairt do ‘n aingidh, no casaid ri daoinibh eile; an fhirinn a labhairt an àm neo-iomchuidh, no gu mi-runach a chum droch criche, no a’ faradh na firinn a chum seadh mearachdach, no le briath-raibh timchiollach, as an togar iomadh seadh, a chum leth-trom air an fhirinn agus air ceartas; an neo-fhirinn a labhairt, breug, sgainnealachadh, cuil-chàineadh, toibheum, tuaileas cogarsaich, sgeig, càineadh; a bhi tabhairt breth gu h-obann, gu fiata, agus gu leth-chothromach, rùn, briathra, agus gnìomhara dhaoin’ eile a thogail am mearachd, miodal, raiteachas; meas no iomradh anabarrach, no ro shuarach oirnn féin, no air daoinibh eile tiodhlaca agus gràsa Dhé àicheadh, an-tromachadh nan lochda a ‘s lugha; a bhi foluch, a’ gabhail lethsgeil, no lughdachadh peacaidh, an uair a tha sinn air ar gairm gu saor aideachadh, foillseachadh neo-fheumail air amhuinneachdaibh, iomradh mealltach a thogail, droch iomradh a ghabhail, no misneach a thoirt dhoibh, agus ar cluas a dhruideadh an aghaidh cuis a sheasamh gu ceart; droch amharas, farnad no doilghios ris a’ chliù a thoilleas aon neach; dìchioll no miann air sin a lughdachadh, aoibhneas ann an eas-onoir, agus mi-chliù, dì-meas fanoideach, ioghnaidh amaideach, briseadh air geallanaibh laghail; na nithe sin air am bheil deadh iomradh a leigeadh dhinn, agus sinn féin a’ cur an gnìomh, no gun sinn a’ seachnad, nan nithe sin a choisinn mi-chliù, no gun sinn ‘g am bacadh an daoinibh eile, mheud ‘s a dh’ fheudas sinn.
C. 146. Ciod i an deicheamh àithne?
F. ‘S i an deicheamh àithne, Na sanntaich tigh do choimhearsnaich; na sanntaich bean do choimhearsnaich; no ‘oglach, no ‘bhan-oglach, no ‘dhamh, no ‘asal, no aon ni a ‘s le d’ choimhearsnach.
C. 147. Ciod iad na dleasdanais a tha air an iarruidh s’ an deicheamh àithne?
F. ‘S iad na dleasdanais a tha air an iarruidh ‘s an deicheamh àithne, bhi làn-thoilichte le ar staid féin, agus fonn co seirceil, ‘n ar n-uile anam, a bhi againn d’ ar coimhearsnach, ‘s gu ‘m bi ar n-uile gluasad agus thogradh, an taobh stigh dhinn d’ a thaobh-san a’ ruith air a’ mhaith sin uile is leis, agus ‘g a chur sin air aghaidh.
C. 148. Ciod iad na peacaidhean a tha air an toirmeasg ‘s an deicheamh àithne?
F. ‘S iad na peacaidhean a tha air an toirmeasg ‘s an deicheamh àithne, a bhi mi-thoilichte le ‘r staid fein; farmad agus doilghios ri maith ar coimhearsnaich, maille ri gach uile thogradh, no gluasad, mi-righailteach ‘n ar n-intinnibh, a chum aon ni a ‘s leis.
C. 149. Am bheil duine air bith comasach air aith-eantaibh Dhé a choimhead gu foirfe?
F. Cha ‘n ‘eil duine air bith comasach dheth féin, no thaobh gràs air bith a tha e faghail anns a’ bheatha so, air àitheantaibh Dhé a choimhead gu foirfe, ach tha e ‘g am briseadh gach là, ann an smuaintibh, ann am focal, agus ann an gniomh.
C. 150. Am bheil gach uile bhriseadh air lagh Dhé co uamharra r’ a chéile, annta féin, agus am fianuis Dé?
C. 151. Ciod iad na nithe sin, a tha ‘g an-tromachadh a’ pheacaidh, air chor ‘s gu bheil cuid do pheacaidhean, ni ‘s uamharra na peacaidhean eile?
F. [Tha peacaidhean air an an-tromachadh–I. A thaobh an ti a tha dèanamh an lochd; ma thàinig iad gu tuilleadh aois, tuilleadh dearbhaidh, no gràis, no ma tha iad ainmeil do thaobh aideachaidh, thiodhlaca, inbhe, no dreuchda, ‘n an luchd-iùil do dhaoin’ eile, agus gur cosmhuil gu ‘n lean daoin’ eile an eisimpleir.
II. Do thaobh na muinntir air an déanar lochd, ma’ s ann gu neo-mheadhonach an aghaidh Dhé, an aghaidh a bhuadhaibh, agus ‘aoraidh, an aghaidh Chriosd agus a ghràis, an aghaidh an Spioraid Naoimh, a theisteis, agus ‘oibreachaidh; an aghaidh ‘uachdaran, dhaoiné mòr-inbheach, agus iadsan ris am bheil gu h-àraid dàimh againn, agus ceangal oirnn, an aghaidh aon neach do na naoimh, gu h-àraid bràithr’bh anmhunn, an aghaidh an
anama-san, no anam neach air bith eile, agus maith coitch-ionn nan uile, no mhòran dhaoine.
III. Do thaobh nàduir agus gne an lochd; ma tha e gu dreach an aghaidh litir an lagha, ma tha e a’ briseadh iomadh àithne, ma tha iomadh peacadh ann, ma tha e cha ‘n e mháin air a ghineamhuinn ‘s a’ chridhe, ach a’ briseadh a mach ann am briathraibh agus gniomharaibh, a’ toirt oibhhein do dhaoibh eile, agus ma ‘s ni nach feudar leasachadh a thoirt ann; ma tha e ‘n aghaidh mheadhona, thiodhlacan, bhreitheanas, an aghaidh solus nàduir, mothachadh ar coguis féin, earail fhollaiseach no dhiomhair, smachdachadh Eaglais, peanas o Uachdaraibh saoghalta, agus an aghaidh ar n-urnuighean féin, ar rùn, ar geallana, ar boid-ean, ar co-cheangail, ri Dhia, no ri dhaoibh eile; ma tha e air a dhèanamh gu suidhichte, gu toileil, gu dàna, gu mi-nàrach, gu bòsdail, gu mi-runach, gu tric gu ceann-laidir, le tlachd, le buannachd ann, le ath-thuiteam an déigh aithreachais.
IV. Tha peacaidhean air an an-tromachadh a thaobh an ama, agus an àit, anns an dèanar an lochd, ma ‘s ann air là an Tighearna, no air amannaibh eile ‘s a’ bheil Dia air aoradh, no air ball rompa sin, no n’ an déigh, no comhnadh eile chum a leithid so do dhroch-ghiulan a bhacadh, no a leigheas, ma ‘s ann gu follaiseach, no am fianuis dhaoin’ eile, air am bheil e cosmhuil gu ‘m bi iad air am brosnuchadh, no air an truailleadh leis.
C. 152. Ciod a tha gach aon pheacadh a’ toilltinn air làimh Dhé?
F. Air do gach uile pheacadh, seadh fòs an peacach a ‘s lugha, bhi an aghaidh àrd-Thighearnais, maitheis, agus naomhachd Dhé, agus an aghaidh a lagha chothromaich-sa, tha e a’ toilltinn ‘fheirge-sa agus a mhallachd, araon ‘s a’ bheatha so, agus ‘s a bheatha tha ri teachd; agus cha ‘n fheudar dìolach air a shon ach le fuil Chriosd.
C. 153. Ciod a tha Dia ag iarruidh oirnn, chum gu ‘n rachadh sinn as o ‘fheirg agus o ‘mhallachd, a thoill sin do thaobh brisidh an lagha?
F. A chum gu ‘n rachadh sinn as o fheirg agus o mhallachd Dhè, a thoill sinn do thaobh brisidh an lagha, tha e ‘g iarruidh aithreachais do thaobh Dhé, agus creidimh do thaobh ar Tighearn Iosa Criosd; agus gnath-achadh dichiollach air na meadhonaidh o ‘n leith muigh, leis am bheil Criosd a’ co-pàirteachadh ruinn shochairean ‘eadar-mheadhonaireachd féin.
C. 154. Ciod iad na meadhona gnàthaichte o ‘n leth muigh leis am bheil Criosd a’ co-pàirteachadh ruinn shochairean ‘eadar-mheadhonaireachd féin?
F. ‘S iad na meadhona gnàthaichte o ‘n leth muigh, leis am bheil Criosd a’ co-pàirteachadh r’ a Eaglais shoch-airean ‘eadar-mheadhonaireachd féin, ‘òrduighean féin uile, gu h-àraid am focal, sàcramainte, agus ùrnuigh, a ta gu h-uile air an dèanamh eifeachdach chum slàinte do na daoinibh taghta.
C. 155. Cionnus a tha ‘m focal air a dhèanamh eif-eachdach chum slàinte?
F. Tha Spiorad Dhé a’ tabhairt air leughadh ar fhocail, ach gu h-àraid air searmonachadh an fhocail, a bhi ‘n a mheadhon eifeachdach, a chum peacaich a shoillseachadh, am fàgail ris, agus an irioslachadh, an iomain asda féin, agus a chum an tarruing gu Criosd, a chum mar an ceudn’ an dèanamh cosmhuil r’ a lomhaigh-sa, agus an ceannsachadh d’ a thoil, an neartachadh an aghaidh bhuairidhean, agus truaillidheachdan, an cur suas ann an gràs, agus an cridhe dhaighmeachadh ann an naomhachd, agus ann an comhfhurthachd trid creidimh a chum slàinte.
C. 156. An còir do na h-uile dhaoinibh am focal a leughadh,
F. Ged nach còir a cheadachadh do na h-uile dhaoinibh am focal a leughadh gu follaiseach do ‘n choimhthional, gidheadh tha e mar fhiachaibh air gach uile neach air leth, a leughadh, air leth leo féin, agus le ‘n teaghlachibh, agus a chum na eriche so, is còir na sgrìobtuire naomh a tharuing, as na ceud chànainibh gu cainnt choitchionn gach dùthcha.
C. 157. Cionnus is còir focal Dé a leughadh?
F. ‘S còir na Sgriobtuire naomh a leughadh, le meas mòr, urramach orra, le làn dearbhachd gur iad focal Dé iad agus gur esan a mhàin, a dh’ fheudas ar dèanamh com-asach air an tuigsinn, le togradh fòs a chum toil Dhé, a ta air a foillseachadh annta, aithneachadh, a chreidsinn, agus a fhreagradh; le dèchioll mar an ceudna, agus le aire do ‘n chùis mu ‘m bheil iad, agus do ‘n chrìch chum am bheil iad, le beachd-smuaineachadh orra, le ‘n cur ruinn, le féin-àicheadh, agus le h-ùrnuigh.
C. 158. Cò leis is còir focal Dé, bhi air a shearmonachadh?
F. Is còir do fhocal Dé bhi air a shearmonachadh leosan a mhàin aig am bheil tiodhlaca diongmholta, agus a tha mar an ceudna gu h-iomchuidh air an dearbhadh agus air an gairm chum na dreuchd sin.
The Late Mr Malcolm Macleod, Missionary, Ness, Lewis.
IT has pleased the Lord, whose ways are in the deep, to remove two of our esteemed missionaries in Lewis during the course of a year. On the first Sabbath of October last year Mr Angus Macrae, missionary at North Tolsta, passed away to his rest, and on the first Sabbath of October this year began our saying concerning Mr Malcolm Macleod, Ness, that “he was not, for God took him.”
Malcolm Macleod was born of upright and respectable parents at Swainbost, Ness, about 73 years ago. He proved, in common with the rest of Adam’s children, that he was born in sin and shapen in iniquity. As he himself would confess, he endeavoured from childhood to act according to his own will, though conscience testified that that nature and will were opposed to God’s law. An incident in the early boyhood of Malcolm illustrates the truth of that Scripture which says:—”A word spoken in due season, how good it is.” A godly woman in Swainbost saw him chasing an animal near her house on the Sabbath. She administered a solemn rebuke in the name of the Lord of the Sabbath which kept Malcolm from such actions ever after, and which was as fresh in his memory at the age of 70 as it was on the day it was spoken.
It was Malcolm Macleod’s happiness to have become a trophy of saving grace in youth when about 17 years of age. He used to tell how, on a prayer meeting night in Ness, he was on his way to spend the evening “ceilidhing” (meeting in a house for amusement), when a passage of the Word arrested him and showed him his sin of going “ceilidhing” when others were met to worship God. He thought at first he would defy the message and the Messenger, but the same Word spoke again with overwhelming power. Malcolm had to go back home, and having changed his garments, he went off to the house of prayer and crept in behind the worshippers. With a mind awakened to a sense of his state as a sinner, he left Ness for Dingwall to learn his trade as a blacksmith. His spiritual troubles increased upon him, so that he could not for a time rise from his bed.
His kind master sent a doctor to find out Malcolm’s disease and to cure him. The doctor prescribed medicines, but Malcolm never ceased all his lifetime from pitying that doctor who thought he could cure a wounded spirit with his medicines.
He waited on the ministry of Dr Kennedy all the time he was in Dingwall, and often spoke lovingly of the doctor’s preaching, which was a well of living water to so many, but it was not in the public means that Malcolm’s mourning was turned into joy. There is a spot in or near Dingwall where Jesus made Himself known to Malcolm Macleod as his Redeemer and Saviour. It was there that the union was effected which shall never be broken in eternity, as it was never in time. It was then he saw that “Herein is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins.” The first prayer we remember hearing from him was at the close of a discourse on “Can the children of the bridechamber mourn as long as the Bridegroom is with them?” He said in that prayer:—”Lord, we thought one day that we were not only the children of the bridechamber, but that we were married to the Bridegroom, but we have been well acquainted with fasting since that day.” The last time he was in Dingwall he was with Mr Macfarlane in the manse. Malcolm rose to go out, and Mr Macfarlane asked him where he was going. “There is a spot here,” he said, “that was very sweet to me on one occasion. I am going to see it once more.” When he came back Mr Macfarlane asked him how he found the place. “The place is the same, but it was not to me to-day as it was on that occasion.” “I thought that would be the way you would find it,” said Mr Macfarlane.
Malcolm came back with his household to Swainbost and worked at his trade as a blacksmith till he retired a few years ago. He greatly valued the ministrations of the godly Mr Macbeth, Ness. A number of pious people used to wait near the church for the evening service on Sabbath, and would spend the time together speaking on spiritual matters. Each Sabbath evening Mr Macbeth would take up the subject the men were discussing among themselves and set it fully forth in the light of truth, though there was no earthly way whereby the men’s topic could reach the study of the minister. Thus in Ness, as in other places, brethren dwelt in unity, and
the precious ointment was on the head of Aaron and went down to the skirts of his garment.
There were a few outstanding men in Ness who viewed with dismay and deep grief the disastrous attacks that were made on the principles of the Free Church, which culminated in the passing and confirming of the Declaratory Act in 1893. Malcolm Macleod was one of a few that resolved to continue the Free Church on her constitutional principles, and though he had to endure hardness on account of the stand he made, he faithfully adhered to the position then taken up to the end. He used to say publicly and privately that they did what they did before they ever saw the “dosanan” (faces) of the ministers who went back to the Free Church after the Union of 1900.
In due time he was appointed missionary in the Ness congregation, and his affectionate and faithful dealing with souls, as well as his great ability as an expounder of the Word of God, won for him the love and respect of all our people, young and old, and of all who knew him. He was a most precious speaker at the fellowship meetings on the Fridays of our communions. We will give only one saying of his on such an occasion. He said that the Lord’s people loved to walk in the footsteps of the flock. “When our fishing boats,” he said, “would be leaving for the English fishing grounds, the boats behind would try and keep those in front always in sight; each boat would aim at steering as directly as possible in the line of the one going before.” His comment on that simile was that the Lord’s people would endeavour to follow in the way of those that went before them in everything in which they followed Christ.
Mr Macleod’s illness began about a year and a half ago. He was for some months confined to bed, but was enabled to be at the services fairly regularly to the end. Latterly he could only attend the weekly meeting owing to his inability to walk to the church on the Sabbath. The Lord had been sending messengers to him from time to time during these months, who made plain that the King would not permit him to be much longer away from His immediate presence. On Sabbath evening he retired once again, as he had often done that day, to his closet, where he was wont to wrestle in prayer. His wife, anxious on account of his longer delay than usual in coming forth, entered and found that he was not able to
return unassisted. He was helped to bed, and in about an hour’s time he passed peaceably away into the desired haven where the weary rest from their labours. He left a widow and four daughters and one son, with whom we would express sympathy in their great bereavement, and pray that they may be partakers of that grace for which her late husband and their father was so conspicuous. The Ness congregation mourn under a sense of their loss, which is a loss to Lewis and to the Church at large. May the Lord who has taken away so many of His people from our midst speedily raise others to fill the breaches in the walls of Zion.—M. G.
The Late Mr Andrew Sinclair, Elder, St Jude’s, Glasgow.
ANDREW SINCLAIR was born in Glasgow in the year 1860. He was only seven years when his father died. His mother, who was a wise and thrifty woman, brought up her family respectably and carefully. She was praised by Andrew “as a good mother to him” up to the last. When the saving change took place the writer could not say, but that it did take place was manifest to all who knew him. So far as the writer can ascertain, he became a deacon in the Milton Free Church about forty years ago. In 1893 he separated from that congregation and joined the Free Presbyterian Church. To the position taken then he adhered consistently and faithfully to his last day on earth.
When the late Rev. J. S. Sinclair was settled as pastor of the Tabernacle congregation of the Free Presbyterian Church in 1896, Andrew Sinclair became a deacon of that congregation. He left the city shortly thereafter, and went to reside at Kilwinning, in Ayrshire. He lived there during eleven years, but continued to exercise his office of deacon in Mr Sinclair’s congregation. During the time he lived in Kilwinning, the congregation of the Tabernacle became divided—some remaining in the Tabernacle, and the rest followed Mr Sinclair in his adherence to the F.P. Church, and set up in Carlton Place, under the designation of John Knox’s congregation. He adhered to John Knox’s. In the year 1916 he became an elder in this congregation, and did his utmost to uphold and strengthen the hands of his minister, Rev. J. S. Sinclair, till the Lord deprived
him, the congregation, and the Free Presbyterian Church of his services in the year 1921. Andrew Sinclair did all in his power for that congregation after the removal of their pastor. He was desirous that the congregation of John Knox’s should be continued, and called on the writer so as to have his opinion about the matter. The writer encouraged him, and offered to help him as much as he could in continuing the separate existence of John Knox’s. But when a meeting of the congregation was held for that purpose, they resolved to join the congregation of St Jude’s. This took place in August of 1921, and as a consequence he became then an elder in St Jude’s congregation.
The writer knew him intimately since then, till the Lord called him last July to his everlasting rest. He was very diligent and conscientious in his attendance upon all the duties of his office, both as regards visiting and being regularly present at all meetings of the Kirk-Session and Deacons’ Court. Consequently his presence is greatly missed by all the office-bearers of St Jude’s, and also by the people who had the privilege of knowing him when he visited them in their own homes.
Since the Kirk-Session of St Jude’s was constituted for the first time in October 1893, nineteen of our elders have gone to their everlasting rest. Two of these were removed this year. On the two last occasions that an election and ordination of office-bearers took place, the writer thought, and perhaps said, that he was ordaining office-bearers then for the last time, because many of those set apart were much younger than he; but the Lord saw and ordered otherwise. When going back in thought to those men, who refused to remain in communion with infidels in denying the infallibility of the Bible and the true doctrines of the grace of God in the year 1893, the writer feels thankful to the Lord for the grace and faithfulness He bestowed on them, and for the encouragement and strength they were to himself and the cause of Christ in the world, especially in St Jude’s. Mr Andrew Sinclair was one of the men who stood steadfastly ever since 1893 to the position taken up then. He was not a man that said and did one thing to-day and another to-morrow. He was a man of a sincere conscience as to his duty towards God and his fellow-man. Straightforwardness was one of his strongest characteristics. He was admitted to the Western Infirmary, Glasgow, about the middle of June. The doctors had a good hope at first that he would recover; but by the middle of July they concluded that so far as man could
see, there was no hope. He continued calm and composed, and told his wife that the Lord would provide for her and for the children. The last time Mrs Sinclair had worship with him in the Infirmary, he asked her to read the 14th chapter of John’s Gospel, and the 22nd chapter of Revelation. He repeated the 23rd Psalm. Then he prayed earnestly for Christ’s cause throughout the whole world, and expressed his great fear that our sins as a generation against God’s law and the Gospel of our Lord Jesus Christ would bring upon us the wrath of God. He prayed also for the Free Presbyterian Church as a whole, for some of her congregations by name, and also for her ministers and for her students. After this he spoke but very little, as he had a difficulty in breathing, but continued conscious to the very last. “What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: the grass withereth, the flower faileth: because the Spirit of the Lord bloweth upon it; surely the people is grass.” “So teach us to number our days, that we may apply our hearts unto wisdom.”
The writer would express his sincere sympathy with Mrs Sinclair and her family, as well as the true sympathy of the Kirk-Session, Deacons’ Court, and all the members and adherents of St Jude’s, and would pray that the Lord will be to them “a Father of the fatherless, and a Judge of the widow”—and that He would act towards them and they by His grace towards Him agreeable to the Scripture—”Leave thy fatherless children. I will preserve them alive; and let thy widows trust in me.”—N. C.