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It may prove instructive
to get a glimpse of the surroundings and ascertain some of the
historical incidents and recent reminiscences of this “local
habitation.” And for such a sketch I am indebted to an able and learned
lecture delivered by Mr John Macleod Dalquhurn, to the Renton Literary
Association. He says:—
“Those who have spent their early years in a small country village,
amidst the works of nature and beautiful scenery, and have had the
advantage of seeing nature under its various aspects, and have seen the
old, low-roofed, thatched houses, the small dingy shops, with their
half-doors, and the stone seats in the streets disappearing, along with
many old customs and Avays of living, cannot but view the place of those
early associations with feelings of peculiar interest and affection.
Besides, it is both acceptable and profitable to us to possess a
knowledge of the events and circumstances which have produced the social
system and institutions under which our happiness has been produced and
protected. Cicero, the Roman philosopher, has truly said, ‘For a man to
be ignorant of what happened before him is to be always a child.’ . . .
. In early times the people of all ranks lived so friendly together that
the Villagers were, in a manner, all next-door neighbours. This village,
like many other villages, had names given to certain of its inhabitants,
founded on some peculiarity of their character, and married women were
addressed by their maiden name. The village had its ‘King Hale,’ its
‘Duke,’ and its ‘Bishop,’ all as familiarly known to the old natives as
the cross on the Main Street. During last century and well into the
present, spinning and weaving as opposed to the present factory system
were carried on by farmers and cottars. The spindles and spinning wheel
occupied a prominent place in domestic life, and the two last handlooms
in use—Duncan M‘Laren’s in the Back Street, and James Paul’s in the Main
Street, are still remembered. Joseph Irving gives some account of the
early dwellers in the district. Early charters tell of grants of free
forestry and fishing in the Leven as gifts to religious houses. The
district was generally kuown as the ‘Lennox ’ or ‘ Levenach,’ and the
once powerful house of Lennox dates as far back as 1072. This tract of
country was given by Malcolm III. to Arkil, the son of Egfrith, in
consideration of the noble stand he had made against the Conqueror, and
as some recompense for the loss of his possessions. In 1587 James IV.
visited Matthew, the Earl of Lennox, at his castle at Balloch. After the
Restoration, the lands of Bonhill passed to the Smolletts of
Dumbartonshire. The founder of this house was Sir James Smollett, the
novelist’s grandfather, who is said to have been a skilful lawyer and a
sagacious politician. Archibald, the fourth son of Sir James, married
Barbara Cunningham, and occupied Dalquhurn House on the family estate.
Tobias, the novelist, was the youngest son of this union. It is somewhat
pathetic to be told that the author of £ Regicide,’ 'Roderick Random,’
and 'Humphrey Clinker,’ should have passed his life in a continual
struggle for existence. At Cardross, in the vicinity of Renton, from
1790 to 1801, Rev. Mr Macaulay, the grandfather of Lord Macaulay, the
celebrated historian, was minister. Commercial prosperity and
intellectual power are often found associated, and it is interesting to
find that the firm of Walter Stirling & Sons, begun as a bleachwork, and
become a lucrative business as a print-work, should be closely connected
with Scottish scholarship. William Stirling died in 1777 at the age of
60, seven years after he had settled in the Valley of the Leven. His
daughter Elizabeth was the mother of Sir William Hamilton, the
distinguished philosopher, and of Thomas Hamilton, the author of £ Cyril
Thornton.’ Rev. James Oliphant, rendered historic by Robert Burns, was
appointed to the parish of Dumbarton in 1773, and belonged to the
Evangelical party. To check religious heresy at its fountain head, he
prepared a Catechism, doctrinal and historical, of divine truth for the
use of schools and families. It attained much popularity, and reached an
issue of 20,000. "With the view of giving him annoyance, a man was
employed to go through Dumbarton with copies of the 'Young Communicants’
Catechism,’ crying as he went along, 'The whole works of the Rev. James
Oliphant, presentee to this parish, for the small charge of twopence.’
"Previous to 1793, there is no record of any public school being in the
place, the children being taught either by private teachers or their
parents. In those days the school books were not heavy to carry. For the
most part they were the Bible, the Shorter Catechism, a slate and a copy
book. The usual school curriculum was the A B C on the first page of the
Catechism, then the abs, ibs, and so forth; then came 'The Chief End of
Man' next the New Testament and the Bible, and this ended the education
of a large number of scholars. For a number of years old John Maclaren,
called by the natives 'John Highlandman,’ carried on a school in Back
Street most successfully. He was well known to all the villagers, and
when the children were dismissed from the school he walked behind them
with a small cane in his hand like a herd on their way home; no general
at the head of his army felt prouder of his soldiers than this old
teacher did walking along with his drove of scholars. He taught his
children with great kindness, and was much loved by them and their
parents. At that time the severity of discipline in use in our schools
was far too general, and often thoughtlessly applied. Flogging and
Buffeting were unmercifully employed. This reacted again on the nature
of the boys, who in turn domineered over each other.
“Old customs and superstitious beliefs, similar to those of other
countries, prevailed here, such as reading cups, forecasts from dreams,
and spaeing fortunes. The three most important events in life were
attended with many curious customs. At birth there was the danger of
being carried away by the fairies or being injured by the influence of
an evil eye ; and many charms were used as a protection and preventive,
particularly before baptism. The woman who carried the child to church
to be baptised must be a lucky person. She carried with her a parcel of
bread and cheese to be given to the first person she met, as a gift from
the baby. Forecasts were made of the future of the child from the
character of the person who received the gift. As to marriage, it was
regarded as unlucky to enter wedlock in May—marry in May and rue for
aye. If the day proved bright and cheerful it betokened a happy life, if
dull and rainy the contrary result. The solemn event of death had also
its quota of superstitions, omens, and warnings. The ticking of a watch
or any noise about a sick person’s bed, or the howling of a dog in the
direction of a sick person’s house, were considered sure signs of
approaching death. There was a prevalent belief in the district that the
rowan tree or mountain ash possessed a wonderful influence against all
evil machinations We find these trees still growing near houses,
particularly farmhouses, as they were considered a protection both to
the cattle and to the process of churning. Deaf and dumb persons were
considered able to foretell future events.”
Into the life of this important, if limited, sphere of labour Mr Cameron
entered heartily and hopefully. He became well known and appreciated in
the whole neighbourhood. His sermons were carefully prepared and fully
written out, but not read. It may, doubtless, be a special gift to be
able to address audiences extempore, but one can hardly fail to realise
that the spoken word seems to tell most effectively, as being an
utterance direct from heart to heart, and as deriving part of its power
from the presence and position of the people influenced. His
congregational work was in no way arrested but rather helped and
brightened by occasional visits to other and remoter districts at
Communion seasons. We shall best realise this by reference to his diary
of date Saturday 14th July, 1860
“This is my birthday. How little I have done for the glory of God and
for the good of souls during the thirty-three years of my life now past
! May the Lord enable me to improve whatever portion of time He may be
pleased yet to allot to me. Returned home after an absence of ten days
in Kintyre where I was assisting Mr Macpherson, of Killean, at his'
communion. Left home for Killean the previous week; and here I may give
a brief account of my visit. On Tuesday, 3rd inst., went to Rothesay by
the ‘Iona’ with I. and A. A. was on way to visit his aunt in Glenquoich.
Having spent a happy day returned with I. to Glasgow in the afternoon by
the same steamer. After arriving in Glasgow got Mr D. Gray to supply my
place in Renton on Sabbath. Staid on Tuesday evening in Mrs Diamond’s,
to be near the steamer in the morning..
“On Wednesday, the 4th, left for Killean by the ‘Iona,’ which brought me
to Tarbert. Was suffering from severe headache when I landed at Tarbert.
Rested for two or three hours at Mr Campbell’s, from whom, as well as
from Mrs C., I met with much kindness. Left in the afternoon for Killean.
Was met by Mr Macpherson with his gig about three miles beyond Tarbert.
When we came to Clachan we rested for some time, were hospitably
entertained by the gardener and his wife, and were constrained to
address a few people who came to the house for that purpose. The duty
devolved upon me. Spoke for some time from Ezek. xxxiii.
"Much worse in consequence of travelling in an open conveyance after
being somewhat heated by speaking at the meeting at Clachan. Arrived at
Killean after eleven o’clock at night! Felt very unwell. My throat much
affected.
“Thursday 5th.—Very unwell. So hoarse as to be able to speak with great
difficulty. Officiated, nevertheless, three times —in the forenoon, in
Gaelic, from Isa. i. 18; in the afternoon, in English, from Jer. 1. 5 ;
in the evening, in Gaelic, from at the parable of the ten virgins. A
good congregation in the forenoon. A considerable number left at the
close of the Gaelic service, so that there were many fewer during the
English service. That the result of habit more than of not being able to
understand the English language. Most of the young people can understand
and speak English quite well. There was a good attendance in the
evening, although it was much inferior to the forenoon attendance. Those
who came from a distance to the forenoon service had returned home; hut
some attended in the evening who did not attend, owing to want of dress
or other causes, during the day. In the evening nearly all present were
in their working dress. The service was called a meeting, although the
exercise was much the same as an ordinary lecture. James Currie, a fine
young man belonging to Killean, engaged in prayer before we dismissed.
His prayer was simple, solemn, and very appropriate. From all that I
have seen of him during my recent visit, I am inclined to regard him as
the most extraordinary young man 1 have ever met with. With very much
common sense he seems to possess clear viewrs of Gospel truth and deep
religious feeling. His mind is much exercised and is in consequence kept
low, of which he is much the better. He possesses fine natural talents,
but is withal very modest and diffident. If the Lord will spare him I
trust he will be the means of doing good. It looks as if he had been
raised up for that end, for he is far before every other one of whatever
age that I have met with in that district.
“During all the Thursday services a deep solemnity pervaded the people.
I believe that the Spirit of the Lord has been working in that district,
and that whatever may be the ultimate result in regard to some, others
will derive from the recent awakening lasting benefit. Many things to
blame there may have been as there have always been in connection with
similar movements; but good has been done in spite of all these things.
“On Friday very unwell with the cold. No service this day in the south
and west at communion seasons. The Friday meeting much missed by those
accustomed to it. Some conversation with Elizabeth, Mr Macpherson’s
sister, who has gone to reside with him, and who has been unwell ever
since she went there.
“Mr Campbell, Tarbert, arrived in the afternoon. On Saturday still
unwell but able to preach the English service in the schoolhouse. Very
few present. Subject, Ezek. xxxvi. 26.
“Sabbath.—Still unwell. A very deep cough. Found necessary to apply a
mustard poultice to my chest a little before twelve o’clock, so that I
was prevented from going to church until near two o’clock. Preached
after the Tables from Zech. xiii. 8, 9. Considerable liberty in
declaring the truth. 0 to feel humbly thankful for every measure of
liberty which we may enjoy in speaking of divine things!
“Some conversation in the evening about the awakening. Mr Macpherson
knew that I did not approve out and out of the movement. I suppose he
must have heard in Lochgilphead Availed myself of the opportunity which
our conversation on the Sabbath evening afforded me to state my own
views as prudently as I could. Endeavoured to show that mine differed,
not so widely as might be supposed, from his own. Stated what I approved
of and what I disapproved of. Disapproved much of endeavouring to
produce excitement and causing people to cry out; and stated that it
would be much better if the people could keep altogether from crying out
; although I did not wonder at all at many when they came to believe
their lost state crying nut. My main object in making these and other
statements to the same effect, was to convince him, if possible, of the
danger resulting from creating excitement among the people by working
upon their feelings. All that I said, however, produced no effect; for
he was very firm in his own view, which I greatly regret.
“On Monday unwell, but better—the cough still continuing. Preached the
English service in the church. More present. Subject, Song of Solomon
vii. 10 In the evening crossed from Killean to Gigha in an open boat.
Distance seven miles from the point which we left to the point at which
we landed. James Currie and Mrs Mackay accompanied me in the same boat,
and some others in another boat. The sea was smooth as glass. The
meeting was held at the house of a farmer on the other side of the
island from that on which we landed. Some forty or fifty persons
present. Found that no proper intimation had been given, and that the
place of meeting was not convenient. Chose Matth. xvi. 26 as my
subject—the preciousness of the soul, and the awfulness of its loss. The
people listened most attentively. One girl much impressed. J. Currie and
myself remained all night at the farmer’s house, where we were very
kindly entertained. Mrs Mackay and the rest from Killean returned home.
“Tuesday, 10th.—Very unwell last night and this morning, but better by
10 o’clock. Left Gigha for Kilberry about that time in the same boat
that brought me to Gigha. It belonged to a young man from Kilberry who
was at Killean at the Communion, and who, along with two Killean men,
who were going to Kilberry to work, accompanied us to Gigha, that they
might take James and myself to Kilberry. The day very fine, and the sea
very smooth. Arrived at Kilberry about 2 o’clock—distance from the point
from which we set out to that at which we landed about 11 miles. A good
meeting in the evening in the School-house, which serves for both church
and schoolhouse. English service first—subject, Lamentations iii. 24.
Experienced much comfort in speaking. The people much impressed.
Continued this service too long, quite unconsciously — about two hours.
Gaelic service immediately afterwards—short, only about one hour. Very
happy during both services. Believed that the Lord was present. No
excitement, but deep solemnity. Gaelic subject,
1 Tim. i. 15. Mr John Clark is labouring here as a catechist. Met here
the Misses M'Kinlev from Rothesay. Mr Macarthur’s friends stayed all
night with Mr Barnhill, whom, with Mrs Barnhill, I met at Killean at the
Communion, and from whom we now met with much kindness at their own
house.
“On Wednesday morning we breakfasted with Mrs Shaw, a young lady married
to a farmer there. Mr Shaw was not at breakfast, having left earlier for
his fank, where they were busy sheep shearing. Mrs Shaw a most
interesting and gentle creature. Miss Maclean, daughter of Mr Maclean,
Glenorchy, was staying there. Mrs Shaw, Miss Maclean, and another
lady—an aunt of Mrs Shaw—had walked to the sermon the previous evening,
a distance of four or live miles, or more. Mr Barnhill sent James and
myself this forenoon across to Clachan, where it was arranged there
should be a service about 1 o’clock. Mrs Shaw and Miss Maclean
accompanied us, but returned immediately with Mr Barnhill, as the day
began to threaten rain. Found the people waiting for us at Clachan,
having been a little behind our time in getting forward. Addressed them
from Hosea ii. 19. Much comfort in speaking to them, but was very
exhausted before I got there. The people exceedingly attentive. Most of
those present were grown-up men, and the tears were falling down the
cheeks of some of them. Tea was prepared for us in the house of the
gardener, where Mr Macpherson and myself stayed for some time that day
week. Met with much kindness.
“Left Clachan about five o’clock p.m. to cross the hill to Skipness, a
distance of - miles over a very bad road. One man, a tailor, accompanied
us, while another sent a horse with us a considerable part of the way.
Arrived at the house of a Mr Stewart, a farmer, exactly at eight. Was
very much worn out, having walked the whole way, that poor James, who is
not strong, might have the benefit of the horse. Much discouraged by
finding only one other family, Stewart’s father-in-law’s family,
present, besides the family of the house in which the meeting was held.
All were Established Church people. Were told that the meeting was not
properly intimated. One thing, however, was very-apparent—the anxiety to
hear the Word does not exist on this side as it exists on the other
side. Addressed the few assembled from the Parable of the Supper, Luke
xiv. Those present very attentive. Who can tell but that the Lord may
bless the truth to some one present 1 Great, unspeakably great, is the
value of one soul; and if one soul were won, that evening’s labour would
certainly not be in vain. Left after the meeting with Mr M‘Q. in his
dog-cart. Mr M‘Q. is Mr S.’s father-in-law. Mr M‘Q. and some of his
family belong to the Established Church, to which the whole family at
one time adhered, but some of them having come under concern, joined the
Free Church—to which I believe the whole family would now adhere had
they a Free Church to go to. This family an instance of the influence
for good which children often exert upon parents.
“Thursday, 12th.—Never met with more kindness than in that house. The
family wished us to hold a meeting there before leaving for Carradale,
where it was arranged we should have a meeting in the evening.
Consented, and the family and a few others met at 12 o’clock. Addressed
them from the parable of the Sower. Dwelt much upon false appearances,
and how they gradually die away. Ascertained afterwards, through James,
that one of the girls in the house has been much exercised for some time
back. Considered the state of her mind hopeful. Was led through the
influence of some companions who were anxious at the time of the
awakening in Greenock, and who seemed to have got peace, to belieAre
that she herself also had found peace, but that peace she had
subsequently lost—which was well for her. May the Lord lead her to find
peace in Christ! Thought that I felt a little of the presence of the
Lord at one time during the meeting. Mr M‘Q. sent his dog-cart with us
to a place within two miles or so of Carradale, or rather of the place
where we were to meet there.
“James was expecting a good meeting at Carradale, but in this he was
disappointed and much dejected. There are a few Free Church families
there, but with the exception of Mr M‘Q.’s son, who goes every Sabbath
across the hill to Mr Macpherson’s Church, they do not seem very
zealous. There ai'e also some Independents who would join the Free
Church if there were an acceptable preacher there. The Free Church ought
not to lose sight of the place or of her own adherents there, and a
faithful and judicious preacher might be the means of doing good.
Addressed the few people who had assembled from the parable of the
Prodigal Son. After the meeting parted with James Currie, who went to Mr
M‘Q.’s son’s house. Felt regret in parting with him ; he is very
promising. After this I went to the Inn, an Independent who was at Die
meeting kindly carrying my bag and refusing to take anything for doing
it. The people at the Inn had gone to bed, and the house was quite full,
so that I had some difficulty in finding accommodation. A bed was,
however, prepared for me, in which I slept soundly, and the charge for
bed and breakfast was exceedingly moderate—only 2s 3d.
“When I found so much difficulty in getting accommodation at the Inn, I
regretted much that I had non gone along with James to Mr J.’s, although
it would be far out of the way of the steamer in the morning. Was
pressed to go, and was promised to be sent to the steamer in time in the
morning. All things considered, however, what I did was better; and thus
ended my visit to Kintyre—a visit which, upon the whole, was very
pleasant, and to myself, I trust, not without profit. Seldom experienced
so much pleasure in preaching as during that visit. May it be for the
Lord’s glory and for good to souls. Amen.”
At home, amid the manifold labours of consolidating and extending a
newly-formed charge, Mr Cameron was surrounded by not a few young men
and women whose interests and prospects he had deeply at heart. He
frequently delivered addresses to their associations, and indicated to
them main lines of improvement, as the following sentences show:—
“Now, to reading you must add reflection upon what you read. Reflection
is to intellectual food what digestion is to natural food. What you eat
will do you no good unless you digest it, and what you read will not
improve your mind unless you reflect upon it. You should write as much
and as often as possible. To write enables you to take stock of your
mental furniture. Many people fancy they know a great deal who really
know very little. Now, writing your ideas is like counting down your
money. It enables you to know what you really have. I am afraid that
writing would reduce many whose credit is very good, and who figure well
before the public, to a state of intellectual bankruptcy. Writing your
ideas will likewise enable you to mark the progress of your minds by
comparing your present thinking with your thinking at former periods of
your life. Writing also teaches you accuracy. Some of you will remember
Bacon’s aphorism : Reading maketh a full man, speaking or conference a
ready man, and writing an exact or accurate man. . . .
“Having said so much about the cultivation of the intellect or
understanding, I must say a few things about the improvement of the
heart. The instrument in improving the heart is moral truth, but moral
truth alone, and without the renewing grace of the Holy Spirit, will
avail but little. Precepts and example, by fortifying the conscience,
often preserve the young pure from many temptations, but a character
built on mere morality is like a beautiful waxen image. Its form is
perfect, but it has no life. Grace is the life which quickens the heart,
and thus lays a true and solid foundation for moral improvement. Men, to
do good, you must first be good, for a heart purified by faith, and
animated by love to God, is the only source of true obedience.”
He was himself accustomed to carry these wise precepts into practice by
committing to writing a series of meditations and reflections on
subjects that fascinated or fixed his thought. Here is one:—
“Godly fear very different from slavish fear. The child fears the
parent’s frown, because he loves that parent. The slave fears the
master’s rod because he recognises the master’s authority and power, and
has no sense of his love. The child of God is often troubled with
slavish fear, when he has a more vivid sense of God’s authority, power,
and justice, than of His saving love. We ought to seek to have a proper
apprehension of the divine character as it is revealed as a whole—not of
this attribute to the neglect of that other attribute, but of all the
attributes.
“Does the opinion of our fellow men weigh with us more than what God
says, in the regulation of our conduct! Are we more afraid of offending
some friend whom we highly regard, than of offending a righteous, holy,
and merciful God? What Joseph feared was to sin against God. A
sanctified conscience has regard to the word and authority of God. It
gives law—even the divine law, written in the Word and impressed on the
new heart—to the soul, and it commands obedience to that law ; but the
spring of obedience is love—not blind passion, not ecstatic emotion—but
a living principle, or rather the exercise of the living principle,
implanted in the soul in regeneration, and which is stirred into
activity by the revelation of the glory of Christ in the Word. Love to
God is the outgoing towards God on the perception of His excellence and
of His mercy to me, of that native affection of a renewed soul. Love, or
the capacity of love, is a native affection of the soul ; but this
affection is impure, and is set upon earthly objects and turned against
God, its legitimate object, until the soul is regenerated, after which a
new bias is given to all the faculties and capacities of the soul. Love,
therefore, is not a new capacity or affection, properly speaking, but
the native capacity or affection renewed. What is the proper seat of
love and of godly fear in the soul? It is the heart. ‘Thou shalt love
the Lord thy God with all thy heart.’ ‘I will put my fear in their heart
that they shall not depart from me.’ But is not loving an exercise of
the will? Love, properly speaking, is an affection, but an affection
deeply seated in the heart. And still it may be called an exercise of
the will, for the will is the great motive power. This would lead us to
the intricate cpiestion of the Identity of our desires and volitions.”
Here is an analysis of a hypocrite:—
“The hypocrite uses truth as a means for elevating himself. He says
something smart —perhaps something good. He lays great stress upon it to
attract your attention to it. But do not suppose that he wishes your
attention to terminate upon the thing or the truth. He only wants you to
attend to it that you may be induced to admire him for saying it. To the
truth in itself he has no liking, except so far as it may be
instrumental in gaining influence for him. If he admires it, depend upon
it, it is not because of any intrinsic beauty he sees in it, but because
he sees himself in it or associates himself with it or its author. The
hypocrite sobs and sighs, and looks on either side of him to see if he
be admired for his brokenness of heart. This is conceit in the borrowed
garb of Christian meekness, and, depend upon it, the trick will be
discovered.”
Further, we find a somewhat sharp criticism of the tendency in some old
men to disparage youth:—
“From experience, especially experience in blundering, one may have
learned to know what a blunder is, but the same experience should have
taught him to be charitable while faith fully correcting faults. I know
some who in the season of their youthful zeal and indiscretion ever
running their heads continually against posts, who are the loudest in
blaming youth for blundering, and, in their zeal, do not often stay to
enquire whether the blundering which stirs their bile, may not be more
apparent than real. Again, there are some who regard every young person
imprudent who ventures to differ from their views and actings. In fact,
when you are anxious to find fault with any young person, but cannot
find proper grounds, the safest way is to say that he is imprudent, for
then you have a good chance of being believed, since it is not at all
improbable that a young man may be imprudent. This charge is not only
the most credible, it is also the most injurious to him. And this heavy
penalty one may pay for possessing the manliness necessary to express
dissent from some party whom accident perhaps rather than worth may have
elevated to a position which gives to his sayings and doings a temporary
importance which their intrinsic character could have never obtained for
them. Others, again, esteem that to be caution which preserves its
possessor from offending everybody. It is proper, of course, to avoid
offending, so far as that can be done in consistence with higher duties.
Let our caution be that of him who, weighing well both motives and
consequences, is eager to grasp the first reasonable opportunity for
action. The wise man is neither he who continually meditates in close
retirement, nor he who is so much engaged in action that he has little
time and less relish for reflection, but he who walks abroad into the
world with his eyes and ears open for observation, and who then retires
to his chamber to arrange and classify the results. These remarks will
enable us to appreciate Dr Johnson’s observation who, when some one had
asked him to take a walk into the fields, declined, but added:—'Let us
walk down Oheapside, where we can see men.’ ”
There is this remark about punctuality
“Another subject which I must study practically as well as
theoretically. Two divisions—1st, its advantages, and 2nd, how to form
the habit—the baneful fruits of procrastination!”
Appreciation of the wise is put thus:—
“In the company of superiors in wisdom and attainment one should study
to reflect their light by appreciating their good sayings rather than to
shine ourselves. The way in which Wordsworth’s sister shone was by her
true appreciation of his compositions. She drank in his music, and that
encouraged him to sing.”
We find finally this touching and true reflection under date February
16th, 1661:—
“Whoever succeeds in extracting the gall and bitterness which sorrows
and disappointments have mingled with our feelings, will be sure to
become an object of our affection.”
The following account and estimate of Mr Cameron’s work at Renton was
kindly sent by one of his old parishioners, Mr John Maccallum, now of
Uxbridge :—
“He was a very zealous worker in the interests of his own congregation
at Renton, which was his first charge. The efforts made and the means
used by him to cause Highlanders to attend church on the Sabbath day
were sometimes very original. In the Vale of Leven there were a large
number of Highlanders who were not exactly model church-goers, and Mr
Cameron seemed to think that the injunction ‘compel them to come in’ had
special reference to these northerners. A fair proportion of these were
natives of the Isle of Skye, one of whose besetting sins on the Sabbath
was Caileiny or visiting in each others’ houses and lodgings and
relating stories of adventures which never happened in Skye. Mr Cameron
seemed to be well aware of their failing, and the success with which he
dealt with them was marvellous; he made it a very regular practice to
call on them during the week, and exact promises of attendance at church
on the Sabbath. These Highlanders, believing generally in the
Scriptures, and particularly in that part which says ‘The spirit is
willing, but the flesh is weak,’ made very fair promises of attendance,
which they very frequently failed to fulfil. Though sometimes baffled in
this method, Mr Cameron was not easily turned aside from his purpose,
and he used to leave the manse sometime before the hour for worship and
shame the young Highlanders out of their houses into the church, many
amusing incidents resulting from these visitations.
“The young Highlanders soon learned that being in bed was no defence, so
they often contrived to be out of their lodgings and on a visit to their
cronies before eleven o’clock. This plan, while it enabled them to evade
Mr Cameron In some cases, at other times landed them in the lion's den,
as he sometimes caught them in groups. On one particular occasion a
number of the Murachadlis and Toramailds were assembled in one house,
from which they could see Mr Cameron on his way to church, and were
startled when they discovered that he was making tracks for their
rendezvous. There were so many of them, that to have remained where they
were might have tempted him to hold the service there ; to escape into
the road was impossible, as they would have met him, so they made their
escape into a small building in the garden, where they thought they were
safe, but were doomed to disappointment, as Mr Cameron, perceiving the
flank movement, walked quietly in and bearded them in their supposed
safe retreat. In dealing with those who were irregular in their
attendance, Mr Cameron was very faithful, and he would have been a
crafty Highlander or Lowlander who could have formed an excuse for
non-attendance for which Mr Cameron had not an immediate answer. A
Highlander having made the commonplace excuse that last Sunday was a
very showery day, was asked, ‘ What is a shower of rain in comparison
with a shower of fire and brimstone*?’ Mr Cameron’s congregation was
scattered over a large radius, but even those who lived furthest away
need never make the excuse of distance. One householder who lived about
two miles from the church was visited in his own house by Mr Cameron,
and after being driven from one excuse to another for prolonged
nonattendance, he said at last that he had not a good pair of boots ;
whereupon Mr Cameron bent forward, caught him by the leg, straightened
it out, and exclaimed, ‘Peter, I myself have been going to church all
winter with a far worse pair than you have on at this moment.’ During a
part of the year the English service followed the Gaelic without any
interval except a break of about a minute or so. This break was to allow
that part of the congregation who only understood English to come in,
but Mr Cameron would not admit that the Highlanders present in the
forenoon had any excuse for going out. A number of them often marched
out when the Gaelic service was over, and Mr Cameron frequently stood up
and expostulated with them. I do not remember him naming any one, but it
was almost like saying ‘That red-haired man in the third seat from the
front.’
“The amount of work and the number of agencies in connection with the
church, to which Mr Cameron gave personal attention for a number of
years, was very great; he preached forenoon and afternoon, superintended
the Sabbath School, and preached again in the evening. His duties as
superintendent of the Sabbath School were, I am convinced, rather
onerous. He did not seem cut out for that office, but he bestowed much
labour on it, and had a most flourishing Sabbath School, which was
attended by a large number of children from other congregations. Many a
time I have seen his patience sorely tried, and I believe his temper was
oftener fretful there than anywhere else. Successful, however, he
undoubtedly was. Once a week he held a teachers’ meeting, at which he
expounded the lesson for the Sabbath, and this, no doubt, was a factor
in the success of the school. At one period of his ministry in Renton he
got dragged into a controversy with a section of the Baptists, who, by
means of sensational meetings, were leading away some of his young
people. Mr Cameron was not a man who did things by halves, so he
prepared two discourses, which he delivered in his own church on two
consecutive Sabbaths. Each of these services lasted two hours and
three-quarters, and so fascinating were they that all who heard them
declared they felt them the shortest sermons he had ever preached. Many
of the foundation texts of the Baptists were stated in such new, clear,
startling, and thoroughly logical aspects, that the positions laid down
by him were quite unanswerable. They were not answered then, and I have
never heard them answered since. He took the bull by the horns, stopped
his career, and was not much troubled by the Baptists after that.
“Mr Cameron could not be exactly called popular, and many who did not
know him held the opinion that he was narrow and too reserved. It is
true he did not often take part in the more popular religious movements
; but he afforded his congregation many opportunities of hearing able
preachers both inside and outside of the Free Church. At Assembly times
he was constantly bringing strange ministers, not always Highlanders, to
preach to his congregation. In his own locality the ministers of the
United Presbyterian Church often occupied his pulpit, and Professor
Bruce, who was then minister at Cardross, was a not infrequent preacher
in Renton Free Gaelic Church. The diversity of ministers which he
annually brought to the congregational and Sabbath School Soiree was
seldom to be seen elsewhere. Among them may be mentioned MacNab of
Glasgow, with his humorous —though almost apochrvphal—stories of the
Highlands; Sprott, of Queen’s Park U.P. Church, with his breadth of
thought and inspiring style ; Hamilton, the reformed Presbyterian whose
excellent discourses were always well sprinkled with Latin quotations ;
Professor Bruce, with his banterings of the U.P.’s, which were certainly
not dry as dust; Alexander of Duntocher with his inimitable comic story
telling, and Macaulay of Old Kilpatrick with his thunderings against
organs and monkeys; and Dr Hailey of Dumbarton with his stories of
burghers and anti-burghers—all made up a treat the equal of which was
seldom to be found elsewhere. A feature of Mr Cameron’s management of
the Renton congregation was the manner in which he worked the
Sustentation Fund. This he always maintained at a high figure
considering the standing of the congregation.
“In some things Mr Cameron brought an immense amount of method to bear,
while in others he was somewhat irregular. He would give the precentor a
list of the Psalms to be sung during the Gaelic and English services,
and while there was every probability that the most of these Psalms
would be sung, there was no guarantee as to the order in which they
would come. Absent-mindedness, or absorption in one particular thing,
sometimes made him miss an appointment, and one slip of this kind was
sometimes related at his cost. He was advertised to preach on the
evening of a Fast-Day in the Free Gaelic Church, Greenock, to which he
proceeded by rail to Helensburgh, intending to cross the Clyde by
steamer to Greenock. Having some time to spare at Helensburgh, he called
on a lady friend, who invited him to look at her garden. Either Mr
Cameron’s watch stopped or his interest in horticulture deepened, with
the result that when he prepared to depart he found that the last
steamer for the day had left. There was still some time on hand before
he was due to preach, so he took train at once for Dumbarton, a distance
of eight miles, and crossed the Clyde at the Langbank Ferry; but the
tide being low, the boat could not get within a hundred yards of the
landing stage. Over this hundred yards of salt water and mud Mr Cameron
soon skipped, took train for Greenock, and reached the Free Gaelic
Church when a substitute was about halfway through with his discourse.
Mr Cameron’s personal appearance on that occasion was somewhat akin to
Pliable’s w hen he got out of the Slough on the wrong side.
“There were some matters against which Mr Cameron was prejudiced, and he
knew this himself. When he was satisfied that his opposition was due to
prejudice, he would withdraw it. One case of this kind occurred in
connection with the psalmody of his congregation. His precentor had
taken considerable pains in training a choir, and it was resolved to ask
Mr Cameron’s permission for this choir to lead the singing in the
church. Contrary to the precentor’s expectation Mr Cameron gave
permission, stating, however, that he had a very strong prejudice
against choirs, but no objection on principle. The career of the choir,
however, was short and sweet, as, after officiating two Sabbaths, one of
the elders objected—on principle, and Mr Cameron requested the disciples
o St Asaph to disband.
“A visitor to Mr Cameron’s manse could not fail to be struck with his
splendid library, but a considerable portion of it was not very orderly,
in fact, it reminded one of a remark made about Carlyle’s library, that
an earthquake might turn it upside down, but it could not add to its
confusion. At the first election of a School Board for his parish he was
returned at the head of the poll, I believe. It would hardly be fair to
say that this was due to the Highlanders plumping for him. His powerful
grasp of business affairs inspired the general public with confidence,
and he always stood high in School Board suffrages, both in Renton and
Arran. His excellence as a teacher of Gaelic and his high position as a
philologist brought him into contact with many people emiueut in
literature; but it is questionable whether it tended greatly to his
general practical usefulness. A man cannot be victorious all along the
line, and I believe his success in philology was attained partly at the
expense of his success as a preacher and pastor. The first dozen years
of his ministry were marked by much ardour and zeal in congregational
work, undistracted by abstruse studies. Had he continued in this channel
the gain would have been to the common Highlander; it may, however, be
that his success 011 more learned ground may bear a more lasting fruit.”
Mr Cameron’s correspondence during the first ten years of his ordained
ministry amply shows how highly appreciated and how constantly in demand
his preaching powers were. He was frequently called upon to officiate in
Lowland or English charges, and the expressions of thanks and gratitude
clearly convey the impression that his labours were not in vain. It was
at this time -that he found some leisure to acquire books and lay the
foundations of the future solid structure of Celtic learning and lore
which he patiently and painstakingly reared.
The years 1869-70 were largely occupied by a tedious and somewhat
serious controversy in the Church Courts, which originated in the
refusal of the Renton Gaelic Kirk-Session to give a certificate of
membership to one who was alleged to have preferred an unproved charge
against certain parties in the congregation. The actual merits of the
case appear never to have been arrived at. Questions of procedure were
endlessly under discussion, and as a study in ecclesiastical law the
case is very intricate and interesting. The position taken up by Mr
Cameron may be gathered from the following statements prepared by him
during the progress of the conflict :—
“The Kirk-Session have agreed to obey the Presbytery’s citation,
certainly not because we think the Presbytery did right in citing us,
but because we did not wish to show, even in appearance, any disrespect
to the Presbytery, even when we are convinced that the Presbytery have
acted irregularly and unconstitutionally. But although ill appearing, as
we now do, at your bar we have obeyed your citation, we cannot at
present enter upon the merits of this ease. This we regret, but I hope I
shall succeed in showing the Presbytery that the blame is not ours. We
have no misgiving in regard to the merits, and, therefore, we are not
afraid to enter upon them at the proper time. So certain do we regard
our ground, so far as the merits are concerned, that we are prepared to
take the case, if necessary, to the General Assembly.
“It is with the utmost reluctance that I have brought this case to the
Synod. The Presbytery, however, have shut me up to this course. Had the
Presbytery decided in Nov. as they did in March to send this matter to ‘
the Kirk Session to be dealt with according to the laws of the Church,’
I would have acquiesced,, although, as I stated at the time, 1 might
have objected on the ground of informality. I suggested at the last
meeting a course, of which some of my brethren approved, and which would
have saved the Synod from the necessity of entering into the case. The
course suggested, however, was not adopted, and therefore I have been
obliged to come here. And now I must throw myself on the indulgence of
the Synod. I have the whole Presbytery opposed to me, although some of
the members, from the views held by them in regard to the points raised
by my complaints, ought to be along with me. And further, the
Presbytery, or those members of it who have taken the lead in this case,
have had, I have reason to believe, the benefit of advice, of the
practical value of which I have had myself at one time experience ;
while at every turn in the case I have had to rely upon my own slender
resources. I have had, I am happy to say, the unanimous support of my
Kirk-Session and the entire sympathy of my congregation, but my
office-bearers have had no more experience than myself of cases of this
kind. It was brought up on a reference from the Presbytery of Dumbarton
to the Assembly of 1870, but was dismissed because ‘the only ground on
which the Presbytery in the circumstances could have referred this ease
would be that they had found inextricable difficulties in obtempering
the Synod’s judgment,’ which was ‘to remit to the Presbytery of
Dumbarton to instruct the petitioner to make application to the Session
for her certificate, and instruct the Kirk-Session to deal with the
application according to the laws of the Church.”
On account of complications arising from Presbyterial posses-on and
retention of Renton Gaelic Kirk-Session records, and from divergence of
opinion as to the duty and interests of said session, this complicated
case dragged its weary length along before Presbytery and Synod for more
than two years after the above date ; when it seems to have taken end by
a certificate having been granted to the petitioner by one of the
Superior Courts of the Church. At all events, at Renton, 26th August,
1872 :—
“The Kirk-Session, anxious that the matter in dispute between them and
the Presbytery should be settled in the spirit of the decision of the
Synod, agree to furnish the Presbytery, ex gratia, with extract minutes
to show that the documents referred to in the petition of the
Kirk-Session had been inserted in their minutes at the proper time and
in the proper place.”
A much more important controversy, known as the Union negotiations, and
affecting the respective interests and relative existence and
constitution of two Churches—the Free and the United Presbyterian—was at
its height about this period. It has been remarked that the discussions
thus carried on with great ability and energy, from 1863 to 1873, might
well be called a second Ten Years’ Conflict. The questions of the
Headship of Christ over the nations represented practically in the
principle and fact of a national recognition and support of religion ;
and of Voluntaryism or the sole dependence of the Church for support on
freewill offerings, and the disavowal of the duty of the State to
establish or endow any Church, were prominent in all the debates. Mr
Cameron took a deep interest and played an important part in this
crisis. He ranked very high in the counsels of the party opposed to an
incorporating union of Churches constitutionally divergent. His intimate
acquaintance with Church law, and his accurate knowledge of the old Acts
that declare the constitution and secure the liberties of the
Presbyterian Churches, stood him in good stead. His logical and acute
mind often detected flaws and faults in arguments and propositions that
seemed at first glance fair and sound. Some of the leaders with whom he
was associated frequently consulted him, and submitted proposals of
moment to his judgment and criticism. In an able speech before his
Presbytery, in 1869, he indicates and reviews the history of the
question of Establishment and the principle involved. Ihe following
quotations will sufficiently show his standpoint:—
“I agree with Dr Cunningham that the Confession teaches that it is the
duty of the Magistrate in certain circumstances, that is when necessary
and expedient, not only to establish, but also to endow the Church of
Christ—in other words, that endowment is one of the ways in which the
Magistrate is bound, when occasion requires it, to do homage to the
truth and to advance the interests of the Kingdom of Christ. No
ingenuity will ever succeed in distorting the plain meaning of the words
of the Confession so as to make it appear that the doctrine of Church
establishments is not there. The doctrine is there as clearly as the sun
is in the heavens ; but the Confession does not say what particular
Church, or Churches, ought to be established. That belongs to the
practical application of the doctrine, and must be decided inferentiallv,
after you have examined not only the constitution and character of
particular Churches, but also all the circumstances that must be taken
into account in deciding the question of present duty.”
“The statements of the Confession must be interpreted in the sense in
which they have all along been understood by the Church —that is in the
historical sense, or in the sense in which the framers understood them,
until the Church herself authoritatively puts another interpretation
upon them.”
The doctrine of a Scriptural alliance between the Church and the State,
he shows to be embedded in the statements of the Confession, as where
the Magistrate is to take order that all the ordinances of God are to be
duly settled, administered, and observed among the people; to be proved
from the Scripture proofs attached to these statements; to be held by
the best exponents of the Church’s constitution; and to be undoubtedly
found in the meaning and use of the word “settled,” as given in Act of
Assembly, 1647, and in Act of Parliament, 1690, by which the Confession
was ratified and the Presbyterian Church Government “settled,” that is,
established in Scotland.
Regarding the doctrine of spiritual independence laid down in the Claim
of Right of 1842, he says:—
“That independence, which Christ has conferred upon His Church, States
ban neither give nor take away. It is a right which she derives
immediately from her living Head, and of which she cannot be deprived.
The independence which the Church then claimed, and for which during the
Ten Years’ Conflict she contended, was not the rigid of self-government
but liberty, as an Established Church, to exercise the right of
self-government. . .
This Claim of Right is the noblest testimony in existence to the
doctrine of Church Establishments, while at the same time it is a
standing monument of the Church’s faithfulness to Christ, her King and
Head, whose Crown-rights she refused to sacrifice even for the
advantages of State alliance and support.”
The doctrine of National Establishments is thus defined:—
“I observe that there is no security either for the independence of the
Church, on the one hand, or for the independence of the State, on the
other, except by their respective spheres being such defined, and by
each keeping rigidly within its own sphere. But how is this to be
secured? There is no third power to which the aggrieved ean appeal, and
which can control the aggressor. There is a rule—the Word of God—which
defines their respective spheres and their relation to each other. But
who is to enforce it? It is evident, therefore, that the boundary line
between their respective spheres and their relation to each other must
be agreed upon by those powers themselves acting together in friendly
alliance, and agreeing to take the Scriptures as the rule which
determines their mutual relation, and to which the last appeal is to be
made, when eases of collision arise.” Hence the necessity of a mutual
contract. “Spiritual Independence includes a right of jurisdiction as
Avell as of administration in spiritual things—a right authoritatively
and finally to decide, without any appeal but to Christ and His Word,
all purely ecclesiastical questions.” “But the Church can have no
security for the enjoyment and free exercise of her spiritual
independence, in its primary sense, except on the condition of her right
to it as Christ’s kingdom being recognised by the State. The truth is
that Voluntaryism and Erastianism are not really two opposite errors,
bat two opposite phases of one and the same error.” “The State’s only
defence against domination lies in the recognition of this doctrine, and
the State can best fulfil the ends of its existence by actually carrying
out this doctrine, at least so far as to recognise and co-operate with
the Church of Christ in the furtherance of the cause of truth and
righteousness.”
During the same controversy, and probably about the same period, Mr
Cameron delivered a very able address on the vital doctrine of Atonement
before his Synod. He copiously illustrated his theme by abundant
quotations both from the men whose views he criticised, and from the men
whose views he supported. Only a very brief and general outline of his
position can be given here —
“I shall endeavour, first, to state the theory of the Atonement which
goes under the name of the General Reference Theory. This theory, which
seeks to hold a middle position between Calvinism and Arminianism,
appears to have been originated by John Cameron, Professor of Divinity
at Saumer, who held that ‘while the elect are, by an effectual and
irrevocable calling, saved through the death of Christ, Christ died for
all men, with the intention that they might be invited and called to
repentance; and that when so invited and called, it arises from
themselves alone and the hardness of their heart repelling the means of
salvation, that they are not saved.’ This theory is, in a softer and
less offensive form, that which, in our own day, teaches that Christ’s
death has given such satisfaction to divine justice for all men
indiscriminately as has removed the legal barriers that stood in the way
of the salvation of all men, and has, therefore, brought all men into
what is called a salvable state. It will be seen that so far as
satisfaction to divine justice strictly considered is concerned, this
theory does not materially differ from that of Universal Atonement. It
was supported by Cameron’s disciples, Amyraut, Testard, Daille, and
others ; and it was opposed by such theologians as Rivet, Spanheim, and
Des Marets, and in our own country by Dr Owen. There were early
indications of a tendency towards this doctrine in the Secession Church
in this country; but those tendencies were resisted, and the doctrine
obtained no footing until it was espoused by the two Professors of the
United Associate Synod — Drs Balmer and Brown.” “According to this
theory the order of the divine decrees was, first, a decree providing
that that remedy should be applied to some—the elect.”
“Second. But is this view of the atonement erroneous! I trust there are
not two opinions in this Court upon that subject. Professor Macgregor,
in a very able paper which he read before the Paisley Presbytery some
two or three years ago, characterised it as Uncalvinistic, but not as
anti-Calvinistic. I think a mind even less logical than his would Lave
little difficulty in proving that it i» essentially anti-Callinistic;
for there is really no halfway house, so far as the doctrine of the
Atonement is concerned, between the Calvinistic view of a Definite
Atonement and the Arminian view of a Universal Atonement.” “It is
unnecessary to state that this viow was condemned by Dr Cunningham and
Dr James Buchanan. In former times it was supported by Baxter, but it
was opposed by the greatest of British theologians, Dr Owen.”
“Let me now briefly state what appears to me to be the necessary
consequences of this theory:—
“1. It appears to me to destroy the proper substitutionary character of
the death of Christ, for that death secures salvation for the elect, not
because He was their proper substitute In His sufferings, but because in
virtue of the decree of election a provision which does not immediately
result from the Atonement has been made for bringing them to avail
themselves by faith of the common satisfaction. The Atonement is not
thus a proper vicarious sacrifice, but a means which enables God so to
manifest His displeasure against sin as to render it ‘ consistent with
the perfections of the divine nature and the principles of the divine
government ’ to pardon sin. It thus affects the very nature of divine
justice.
“2. The work of the Spirit in the application of salvation is not,
according to this theory, the immediate fruit of the atonement.
“3. It affects the efficacy of the atonement itself. It is not a perfect
but an incomplete salvation which the death of Christ, on this theory,
secures. In point of fact, the efficacy of the atonement determines its
extent (sec Candlish p. 228 and p. 214).
“4. It really affects the character of the gospel offer. It is as a
foundation for the universality of the gospel offer that this theory is
adopted ; but it has in reality the very opposite effect (see Candlish
p. 221).
“5. It affects the principle on which faith is held to justify and save
the sinner (Candlish p. 214).
“6. It does not meet the felt want of the awakened sinner (Candlish p.
215).
“7. The theory is essentially Arminian. It is a contrivance for
relieving the conscience before the sinner has been led to despair of
his own resources. The salvation which it provides is essentially
salvation by works — salvation by the covenant of works. It is a
salvation conditioned and contingent on something on the part of the
sinner, call it faith, Ac. (Candlish p. 226).
“8. It is based on an erroneous view of God’s justice.
“Third. But I come now to ask is the theory which I have stated the
doctrine of the United Presbyterian Church? It is not only tolerated in
that Church, but is also held by some of the most distinguished
ministers in her communion, who openly avow it, glory in it, and tell
you that on any other theory of the atonement they could not give a free
offer of salvation to sinners. Again and again this doctrine was
indicated by the United Associated Synod, not only when Dr Brown was
acquitted of the charges of unsound doctrine brought against him by Dr
Marshall, but also on other occasions, as when that Synod, in 1843,
after hearing the statements of the professors already alluded to,
homologated their doctrine (Life of Brown p. 237). It is true that the
U.A. Synod no longer exists as a separate denomination, for it now forms
part of tlie U.P. Church; but many of the men who formed that Synod and
who took an active part in defending Dr Brown and his views are still
living, and are at this moment leading ministers in the U.P. Chureh. And
they have the candour to tell you that they have not changed their
views, which they held and taught in the U.A. Synod. Yea, more, the
United Chureh has formally sanctioned the same views.”
He then adduces the statement of Dr Wood, of Dumfries, in the General
Assembly, that several distinguished ministers of the U.P. Church stated
in the Union Committee that Christ satisfied divine justice for all men
without exception. He next appeals to a reply by Dr Robson to a member
of Presbytery who said he regarded Dr Balmer’s views as heretical. ‘In
saying so you arraign the whole Synod.' Then follow the views to much
the same effect of Drs Brown, Eadie, and Cairns. Replying to Dr
Buchanan’s eloquent reference to the services rendered by the Secession
to the cause of true religion when much spiritual darkness prevailed in
the Church of Scotland, Mr Cameron remarks :—
“That is all quite true, but it has no bearing whatever 011 the
doctrinal difficulty in the way of union with the descendants of those
men who had done so much in their day in holding forth the light of
divine truth in this land. It is not because the ministers of the U.P.
Church are the descendants of the Erskines that I object to unite with
them, but because they have departed from the principles and doctrinal
views of the Erskines."
Through the whole period of his ministry at Renton, Mr Cameron5s hands
were full of work. Having built a church, he had next to build a manse.
A lovely spot on the hillside above the village, and overlooking the
Yale of Leven, was chosen for a site. From any knoll near, on a clear
day, the classic Loch Lomond, with its famous islets, can be seen. A
very comfortable, though not a very large house, was here erected. It
often occurs ill the experience of some men that they expend much time
and toil on what their successors are destined to enjoy. It was so in
this instance. After the manse had been cleared of debt, and vdien new
book-cases were being fitted up to contain the tons of books that had to
be housed somehow, a call came from the Isle of Arran, where further
work in this and other directions awaited the willing toiler.
As has been incidentally noticed, after the passing of the Education Act
of 1872, at the first election of School Board members, Mr Cameron was
returned at the top of the poll. He devoted a great deal of his time and
energy to the furtherance of education, and was specially anxious, as we
shall see later on, to help in even' possible way the youth and students
from the Highlands.
The best summary of this part of his life is found in the parting
address given to his much loved and sorrowing flocii before he left them
for Arran in 1871:—
“The position in which we now stand is a very solemn one. This is the
last occasion on which from this place I shall address you, and on which
you shall hear my voice as your minister. Other opportunities, I trust,
I shall have of addressing to you the message of salvation, but it shall
not be in the capacity of the watchman solemnly commissioned to watch
over your souls. This naturally leads our thoughts backwards into the
past, as well as forward into the future. Let us glance at the past. It
is now twenty years, all except a few months, since I came to labour
among you in this locality. I have, therefore, spent among yon what may
be regarded as the best years of my life. The world has undergone many
changes since—more, perhaps, than during any previous twenty years of
its history, but to these I shall not make even a passing allusion. In
the Church also changes have occurred. And in that branch of it in
connection with which we are worshipping, changes have occurred which,
in the opinion of many, affect not only its hereditary position and
testimony, but also its very constitution. On these matters, however, I
shall not at present dwell. Among ourselves many changes have occurred
during that period. We then met for worship in the lower schoolroom. The
two regular services were in Gaelic, for it was between two and three
years thereafter before we succeeded, after a long and keen contest with
the Presbytery of the bounds, in getting permission to have an English
service during the ordinary hours of public worship. Then this church
was built in 1858, and in 1859 the General Assembly sanctioned the
forming of the station into a ministerial charge, and in November of the
same year I was ordained as your minister. The relation, therefore, of
pastor and flock has subsisted between us now nearly fifteen years. Of
those who worshipped in the schoolhouse twenty years ago, not man}' are
now among us. Several of them are dead, and several have left the
district and gone to other places. Of the office-bearers appointed in
1859 only one is now alive, and the changes which our small communion
roll lias undergone strikingly illustrates the truth that here we have
no continuing city.
“When I look back across the years that I have been in connection with
this congregation, I find much that is fitted to awaken feelings of
thankfulness to God as well as much that is fitted to fill me with shame
and humility in His holy presence. In regard to causes of thankfulness,
I may mention the following:—
“1. My bodily health, although I have frequently had severe colds and
bronchial attacks which unfitted me partially for my work, has always
been such that I have never been even for a single Sabbath necessarily
laid aside from duty. For one Sabbath —and, so far as I can remember,
for only one—have I kept the house since I began to preach, and on that
one occasion I would have been here, had not the friend who took my
place insisted— knowing that I was unwell—on my staying at home. I have
been often here when I could have wished, so far as my feelings of
fitness were concerned, that I had been very far away; but I do not
remember that I ever felt so wretched here as I felt on that Sabbath
away from the sanctuary.
“2. In respect of worldly support, I do not think I ever complained that
my income was too small, and I do not now complain. Your own poverty
prevented you from supplementing the amount which I annually received
from the Church funds; but I know that my office-bearers were more
anxious about my comfort than I was myself. So far as this matter is
concerned I can honestly say with the Apostle that I sought not yours,
but you.
“3. The peace and harmony which have ever prevailed in the congregation
since the first day I came among you is to me a source of heartfelt
thankfulness. We have had to contend with many difficulties, and we have
had to arrange and settle many matters during the last twenty years,
which might have led to serious difference of opinion and even strife
and division aiming us, but with the good hand of the Lord upon us the
utmost harmony and cordiality have hitherto prevailed at all our
meetings, whether in the Kirk-Session or in the Managing Committee of
the congregation. My earnest desire and prayer to God is that this unity
of mind and feeling ma}' prevail among you after I am separated from
you. It is easy to generate bad feelings, and bad feelings generally
lead to strife and division, which are always disastrous to
congregations.
“4. The measure of outward prosperity which the congregation enjoys is
another cause of satisfaction and thankfulness. When we were applying
for sanction many felt a difficulty in regard to granting it, because of
the fluctuating character of the Gaelic population of the district, and
some even predicted that if such a thing as a change in the management
in one of the neighbouring Public Works were to occur, the congregation
would be sure to disappear. It is cause of thankfulness that, although
we have lost many of our adherents and most earnest supporters, by death
and other causes, the condition of the congregation is better at the
present moment than it had been at any previous time since it was
formed. The large and increasing number of young people connected with
it show that it is striking its roots into the native soil, and is
becoming every day less dependent upon the more fluctuating than upon
the general population of the district. The present arrangement in
regard to the English services provides for the younger portion of the
congregation who do not understand Gaelic, and for such of the natives
of the district as are connected with it, the same opportunities of
hearing the Word of God on the Sabbath day which are provided in the
other congregations in the neighbourhood : while the convenience of the
Gaelic people is studied more Ilian when there was only oiip English
service, and a long and wearisome interval. I do trust, therefore, that
the present arrangement will be continued in future during the summer
months, for I am convinced that it is the most suitable that can be
devised with such resources as you lave at present, and I would
earnestly and affectionately urge the young people to avail themselves
of it, and to be regular in their attendance on the forenoon English
service. In connection with the outward prosperity of the congregation,
and as a cause of thankfulness, I should mention also that the church
and manse, which from first to last cost upwards of £2000, are entirely
free of debt.
“But it is not with unmingled satisfaction that I look back upon the
past, for I can discover much that is fitted to fill me with shame and
humility in the sight of God. I have often the feeling—suinetimes I
might say the painful and crushing conviction—that my ministry, my dear
friends, among you has been, considered as to its spiritual and moral
effects, a comparitively barren and fruitless ministry. It is well that
we are not ourselves the best judges of our success or want of success
in the service of Christ. In this lespect as well as in other respects,
it is true that God’s thoughts are not our thoughts, neither are our
ways His ways, for as the heavens are higher than the earth so are His
ways higher than our ways, and His thoughts than our thoughts. The
Saviour Himself had to say that He had laboured in vain, and that He had
spent His strength for nought and in vain, but at the same time He could
confidently say—‘Yet surely my judgment is with the Lord, and my work
with my God.’ I may have been to some extent of use in the way of
instructing and helping those among you who have tasted that the Lord is
gracious, and who required instruction and edification ; but as to the
great end of the Christian ministry—the conversion of sinners unto God—I
cannot speak of great results. On the contrary, I know that many among
you who have heard the word from my lips are still unsaved. I know that
some of you, notwithstanding public warnings and private admonitions,
still continue in the practice of sins, which, you know full well, will
ruin your souls unless you return and repent. I now solemnly beseech
you, on the last occasion on which as your minister I shall ever address
you from this pulpit, to seek the Lord while He is to be found, to call
upon Him while He is near.” |
