The Lowland Church of Campbeltown
from its Foundation in 1654 till the Disruption.
Being a Lecture delivered to the Kintyre Antiquarian Society by Colonel Charles Mactaggart, C.S.I., C.I.E., on the 3rd of December, 1924.
Part Four
Some may argue, and not unreasonably, that the Longrow Church is the lineal descendant of the old Lowland Church of Campbeltown; but the Castlehill Church is, at any rate, its legal descendant, and, especially as the interesting story of the Longrow Church has already been told by Dr Boyd, in the few minutes still at my disposal to-night, I am going to follow the fortunes of that portion of the old Lowland Congregation which stayed on in the Kirk Street Kirk with Dr Robertson and of their descendants, the Castlehill Congregation.
The position of Dr Robertson, and those of the Lowland Congregation who adhered to him, must have been difficult, and even precarious, for some time after the secession of the Longrow Congregation; but it was by no means hopeless. They had possession of the Kirk Street Kirk; the Minister's stipend, manse and glebe were secure, and, most important of all, the conditions then prevailing were far more favourable for re-building a great congregation than they had ever previously been, or have ever since been, in the history of our town. The Fishing Bounty had just come into operation and Campbeltown was rapidly developing into a great fishing and a great commercial port; its whalers were penetrating the Arctic Seas and its merchant ships were trading with the Continent of Europe, North America and the West Indian Islands; the wealth of the town was increasing : its trade was booming and its population was rising rapidly, and was destined to double itself in the thirty years following the secession of the Longrow Congregation. Strangers from less prosperous places were flocking here, most of whom spoke English, and they, naturally, joined the Lowland Church. Further, Dr Robertson seems to have devoted all his energies and undoubted abilities to the great task of re-building his Congregation, and that rapid, even extraordinary, success, attended his efforts is certain, for, when the Castlehill Church was built for him and his adherents, only about twelve years after the secession of the Longrow Congregation, accommodation had to be provided in it for 1063 persons, and that the accommodation so provided was, even then, fully occupied can be proved from the minutes of the Town Council. Further, it is on record that, just about the end of Dr Robertson's ministry, the average number of worshippers in the Castlehill Church was nine hundred in summer and eight hundred in winter, and the number of communicants on the roll was five hundred and sixty six.
The building of the Castlehill Church was commenced in 1779, and it was completed, and the Church opened, in 1781. The causes which led to its erection are easily determined. The old Kirk Street Kirk was built by the Lowland Congregation, and the Heritors were in no way responsible for its maintenance : but, after the secession of the Longrow Congregation, the Heritors offered to keep the Kirk in proper repair, on condition that the sitting accommodation in it was allocated among them in the usual way; but Dr Rowat and others, who had seceded to the Longrow Church, still claimed proprietary rights in some of the pews, and they got an order from the local Court interdicting the Heritors from interfering with the Kirk. A long law suit followed which eventually resulted in a judgment of the Court of Session in favour of the Heritors; but by that time the old Kirk was in a ruinous condition and, in any case, it was getting too small for the Congregation, so the Heritors wisely decided to abandon it and build a new church on the Castlehill in its stead. As the Castlehill Church was intended to be chiefly a burghal church, the Town Council was classified as an heritor and paid two-fifths of its cost. In return, the Council was given two-fifths of the seats in the Church. The actual sum paid by the Council was £503, so the total cost of the Church was evidently about £1260. In subscribing to the cost of the Church the Town Council made an excellent investment, for, in the year in which the Church was opened, its estimated income, from letting its seats in the Church, was £95 and right down to the Disruption it received a satisfactory return on the capital sum it expended. The Castlehill Church remained, practically, as it was when it was opened till 1868, when it was floored and re-seated, the only change made in it in the interval being about 1840, owing to its being overcrowded, some of the passages were made narrower and, twenty-five extra seats were thus obtained.
I was a very small boy when the Castle Church was re-seated in 1868; but I can remember something about what the Church was like before that event, so perhaps you will pardon me if I digress from my subject, for a few minutes, to tell you what my recollection of my early Church-going is.
In those days children did not have the privilege, which their successors appear to enjoy, of deciding whether they would go to Church or not, so, after I had been subjected to a more than ordinary scrub and after having my hair - I had a good crop in those days - anointed with "Roland's Macassar," or similar abomination, I was marched up to the Church every Sunday forenoon and afternoon. We lived in the Bank on the Castlehill, so even a wet Sunday did not afford an excuse for staying away from the Kirk. As we went up to the Church we passed a “green" where the Court House now stands. It was separated from the street by a high stone curb, and, running along its centre from about where the Court House door now is to near the Manse gate, was a line of single storey thatched cottages. Between the Castlehill end of the row of cottages and the wall of the Church enclosure was a wooden pailing and behind it stood a photographic studio. The owner of the studio was, I think, named Paton and plenty of his work --- not bad for the days in which it was done - still exists in Campbeltown.
The entrance to the Church enclosure was much as it is now; but the stair leading up from the gate to the level of the Church was much shorter and steeper than at present and recessed into the side wall of the entrance passage on each side, and just at the foot of the stair, was a sort of sentry box in each of which, while the Congregation was assembling, sat an elder perched on a high stool watching a "plate" which stood in the entrance passage just in front of him. Into one of the plates I was supposed to drop a penny ; but I am afraid I was rather an unregenerate youngster and occasionally, when I thought my mother's attention was satisfactorily diverted elsewhere, I managed to pass the plate without parting with my penny, which I afterwards devoted to ‘Home Mission' purposes. The outside of the Church was then much as it is now; but the windows had small square panes and there was a weathercock on the belfry. Reproduced in the "Book of Old Castlehill" is an excellent photograph of the exterior of the Church taken in 1868, and it very clearly shows, on each side of the entrance gate, the turf raised over the roofs of the old sentry boxes, which I have described above.
The Congregation then entered the Church by four doors, the present front door, a door on each side of the Church and the present back door. Our pew was in the east corner of the Church, quite close to the present front door; but, in order to reach it, we had to enter the Church by the side door on the Jail side. We passed straight in towards the centre of the Church for some distance and then turned to the right, and so reached the pew, which was a big oblong box-like structure with a table covered with green baize in its centre. The floor of the Church was of earth; but I think the passages were paved with stone. The pews were very narrow with high fronts and high straight backs. They must have been most uncomfortable, and they certainly did not provide any facilities for a doze even during the most “dreich" sermon. But, uncomfortable as the old pews were, I daresay some managed to have an occasional nap in them, for, even the great Mr Boes was not always able to keep all his hearers awake, and the awful consequences, which befel one of them, who had the temerity to fall asleep three times during one of his discourses, are related by Cuthbert Bede in “Glencreggan." The moral of that old story seems to me to be that, as Harry Lauder sings, it is better, and much safer, to have “Your breakfast in your bed on Sunday morning," than to go to Church, unless you are certain you can keep awake during the sermon. So far as I remember the pews were unpainted; but they had acquired a grimy polish from the clothes of generations of worshippers.
The pulpit was placed against the back wall of the Church, where the organ now is. It was a big clumsy structure, painted imitation oak. It had a semicircular front and the reading desk was on a level with the front of the gallery. Running up the back wall of the Church from each side of the pulpit, for about eight feet, was a flat Corinthian pillar, or perhaps I should call it a "pilaster", the space between them being filled in with wood work, and, resting with its base on the top of those pilasters, and supported by a strong iron rod from the roof, was a great "sounding board" which extended over the whole pulpit. The sounding board had a semi-circular front, to match that of the pulpit; and a cornice round it like that which still ornaments the gallery. Mr Cameron, afterwards Dr Cameron, was then Minister, and I believe he was considered a very able preacher ; but all I remember about his sermons is that they seemed, to my youthful mind unduly protracted. I remember he generally closed the service by the last double verse of the old 4th Hymn - "Salvation and immortal praise to our victorious King." I liked that closing doxology as it was short and the Congregation joined in it with great vigour. The Precentor's desk was situated below the pulpit, but it was raised high above the floor level and was approached by a short stair. On the front of the desk was fixed a short brass revolving pillar, which at the top spread out into two arms, each of which ended in a clip, and into these clips the Precentor, after the minister had announced a psalm or paraphrase, fixed a name plate giving the name of the tune to be sung. The name plates were about a foot or, eighteen inches long, and about four inches broad, and they were painted black with the lettering in gilt. They were made of tin, and I remember the Precentor, in finding the right name plate, made a considerable amount of noise. After the people in front of him had a good look at the name plate, the Precentor twisted round the pillar, so that those on his right, and then those on his left, were able to see it. Mr Breakenridge was then Precentor ; but I have only a vague recollection of him as a big, stout old gentleman with white whiskers. I believe he was considered a fine singer, and had composed some psalm tunes, one of which, "Limecraigs," had for a time a considerable vogue. A choir had been got together by Mr Breakenridge early in the sixties, and its members sat in the two pews in front of the Precentor's desk. There was, of course, no instrumental music, and no hymns, with the exception of the four which were bound in the old Bibles, were used ; but the people knew and loved the old metrical psalms and paraphrases and the grand old tunes, and the singing was quite as hearty and reverent as it is now.
Dr Robertson's long ministry of fifty-eight years carne to an end with his death in 1820. In his youth he certainly nearly destroyed the Lowland Church, but he lived to fully retrieve that error by his long, and on the whole, very successful ministry, and to rebuild his Congregation to its former numbers, if not to all its former influence, in Campbeltown, and the Castlehill Congregation, at any rate, should treat his memory with respect. When "Cuthbert Bede" wrote “The White Wife”, many people were alive who remembered Dr Robertson, and it was, doubtless, from one of them that he got the information which enabled him to draw the following picture of the Reverend Doctor : -
"The personal appearance of Dr Robertson was grave and ministerial: he was somewhat short in stature, but strongly built and shapely; his clothes were cut in old fashion, and he wore a large powdered wig, knee breeches, silk stockings, and silver shoe buckles. In some particulars he, was very eccentric and altogether different from his colleague Dr Smith. Dr Robertson was a learned man in the pulpit, but his voice was low and hollow and his delivery unattractive. When he was called on by his parishioners on business, they were generally received with an angry word; but before the interview was over he would calm down and be very kind to them. But although he had faults and peculiarities - as who indeed has not? - he was a good pious man and was deservedly respected and esteemed.''
It is on record that, during the fifty-eight years of his ministry, Dr Robertson only once saw all the members of the Presbytery gathered together and, even on that occasion, one of the parishes was vacant. It is also noteworthy that during the hundred and sixty-six years, which elapsed between the foundation of the Lowland Church and the death of Dr Robertson, the Church only had four Ministers.
Dr Robertson was buried in Kilkerran and, almost certainly, a tombstone was erected over his grave, for Dr Norman MacLeod, when writing about a visit he paid to Campbeltown in 1825, says he went to Kilkerran and visited the tomb of his former "old and venerable colleague, Dr Robertson" ; but, although only a hundred and four years have elapsed since his death, no trace of his tombstone exists, and no one, so far as I am aware, can now identify his grave. Judging from the time of his death he is probably buried somewhere near the pathway in the Old Graveyard.
Here I may tell you a somewhat curious fact, which I have noticed in my frequent rambles round Kilkerran. Of the fifteen Ministers of the Lowland Church, from Mr Keith down to, and including, Mr Strong, nine are buried in Kilkerran the tombs of seven of them can be easily identified ; on the other hand there is not in Kilkerran the tomb of a single Minister of the Highland Church, except that of Mr Tolmie. One can draw inferences from the fact I have mentioned, according to one's fancy, but the inference I like to draw from it is, that the Lowland Congregation, the Castlehill Church people, in spite of some squabbles with their early Ministers, are, on the whole, nice, quiet, decent, easy-going folk to live with, and, when once a Minister settles down among them, he is loath to leave them, even when tempted by offer of a more lucrative, or more important charge elsewhere.
The period of office, as Minister of the Lowland Church, of each of the three Ministers, Who followed Dr Robertson was short and, from an historical point of view, colourless. Those Ministers were, in succession, the Rev. Allan MacNaughton, who came here, in 1821, from the Hatton Garden Church, London, and was transferred to the Highland Church in 1826; the Rev. Donald Smith, who was appointed to the Lowland Church in 1827, and was transferred to the Highland Church in the same year ; and the Rev. John McDougall, who came here in 1828, and was transferred to Lochgoilhead in 1832.
That brings my story down to 1833, and in the Kirk Session's minutes for that year there is an entry, which states " great excitement had been caused in this town and its neighbourhood, in consequence of a rumour that Mr Daniel Kelly, Minister of Southend, had nominated minister of the Lowland Church by the Duke of Argyll." The Kirk Session immediately proceeded to address His Grace, protesting against Mr Kelly's transfer to Campbeltown but without effect, for he was in due course inducted Minister of the Lowland Church in that year. Mr Kelly's name still survives here, chiefly, I think, because several stories about him are told in the works of Cuthbert Bede.
Undoubtedly he was in some respects an exceptionally able and gifted man. For instance, he was a very eloquent and popular preacher; but the tradition is that he was in the habit of indulging in the dangerous practice-for the Minister - of making personal and topical allusions from his pulpit, and it is said that the young people of Campbeltown used to flock up to the Castlehill Church to hear “Dan Kelly's latest". That he had considerable literary skill his fine articles on Southend and Campbeltown in the "New Statistical Account of Scotland" prove; and he was an antiquary of note who collected an immense amount of information about the early history, traditions and legends of Kintyre; but, unfortunately, except incidentally in his articles already referred to, he never seems to have committed the result of his enquiries to paper. But, in spite of his gifts, Mr Kelly certainly did not prove a satisfactory Minister of the Lowland Church. He was undoubtedly very eccentric, in fact, Dryden's lines:-
“Great wits are sure to madness near allied,
And thin partitions do their bounds divide,"
might fairly have been applied to him. He was not long in Campbeltown before he began to squabble with the Kirk Session. He used to absent himself from the parish, without informing the Session and without making any arrangements for the supply of his pulpit and he rarely took the trouble to attend a meeting of the Session. On more than one occasion the Session recorded its disapproval of his conduct, and matters came to a head in 1836, when he absented himself from an important meeting of the Session, which had been called by the Moderator, the Rev. Mr Donald Smith, of the Highland Church, for the purpose "of purging the Communion Roll." The Session directed the Beadle to go to the manse and request Mr Kelly's attendance, but he told the Beadle to go back to the Session and tell it that, as he had not been consulted as to the date of the meeting, he was not going to attend it. The Moderator then explained, to the satisfaction of the Session, that it was Mr Kelly's own fault if he had not been consulted as to the date of the meeting, and what followed is thus recorded in the Session's minutes:- "The Session appointed a deputation, consisting of Mr Nathaniel Harvey, Mr Duncan McCorkindale, and Mr Charles Kelly, to wait on the Rev. Mr Kelly and courteously request his attendance, which deputation, having, returned, reported, that although they understood Mr Kelly was in the house, having heard him talking in the parlour, they were not admitted to his presence; but having expressed, to Mrs Kelly and a servant, their great desire to see Mr Kelly, they were shown upstairs to another apartment and, after waiting there for some time, the servant came to inform them that Mr Kelly had just gone out. The Session feel much regret at this conduct on the part of 'Mr Kelly."
The next reference to Mr Kelly in the Session's Minutes simply records the fact that, in 1836, he was suspended from his office of Minister of the Lowland Church of Campbeltown, by an order of the General Assembly, on account of his “irregularities." It is not stated what these irregularities were, but, presumably, his eccentricities had become too marked to permit of his being allowed to hold his office any longer. He was, I think, very generously treated, for, out of the total stipend of £150, he was allowed to retain £100, leaving only £50 available to pay his Assistant and Successor. He survived till 1846, three years after the Disruption and he is buried in Kilkerran. His tomb is easily found, as it is near the centre of the Old Graveyard and just below a mass of masonry, which Capt. White thought was the corner of an old Church, and, I may add, that it is well worth a visit, for the inscription on it, for what I may call "wealth of detail," far surpasses any other in Kilkerran. Among the details about Mr Kelly and his family, recorded on his tombstone, are the facts, that " his children are twelfth in descent front King Henry the Seventh of England," and that his son Arthur, a Surgeon in the Royal Navy, " wrote a report of an illness of the Duke of Edinburgh which extended to forty pages." I think the predominating feeling in the mind of anyone reading the inscription must be one of sympathy for the poor devils at the Admiralty, who had to wade through the forty foolscap pages descriptive of His Royal Highness' indisposition ; but, in deference to Mr Kelly's memory, we should recollect that he did not write the inscription an his tombstone, and few old Campbeltonians will have any difficulty in spotting its author.
The Rev. Mr Duncan McLean became Minister of the Castlehill Church, or rather, Assistant and Successor to Mr Kelly, in 1836, and, as he received only £50 out of the stipend, the Kirk Session decided to raise another £50 a year for him, the money to be obtained by imposing seat rents in both Churches. The Landward Heritors at once agreed to hand over all the seats, allocated to them in the Churches to the Kirk Session for letting purposes ; but it was more difficult to arrange matters with the Town. Council, which always had let its seats in the Castlehill Church and was drawing an income of about £70 from them; but, eventually, the matter was arranged by the Kirk Session taking over all its seats from the Town Council at a yearly rental of £45. I may add that, in 1880, the Town Council finally made over its seats in the Castlehill Church to the Congregation, conditionally on its being relieved of all further responsibility for the maintenance of the Church. The maximum charge levied for each seat was half-a-crown; and the minimum sixpence. Mr McLean was transferred to Kilmodan, in 1838, and was succeeded by the Rev. Mr Duncan McNab. Mr McNab, after holding office in the Castlehill Church for only two years, was transferred to the Highland Church, and was succeeded by the Rev. Hector McNeill, in 1841, and, with Mr McNab in the Highland Church, and Mr McNeill in the Castlehill Church, we arrive at the Disruption of 1843.
It is hardly necessary for me to tell a Campbeltown audience that both Mr McNab and Mr McNeill left the Established Church and joined the Free Church at the Disruption. Mr McNab was an exceptionally able minister and a great pulpit orator, and he was universally popular and respected in Campbeltown. He is generally considered to have been the leader in the Disruption movement here; but old Campbeltonians have told me that, as a matter of fact, he was, at any rate, in the early stages of the controversy, far less enthusiastic than his colleague, Mr McNeill, and that, like the prudent man he was, he only made up his mind to leave the Established Church after long and anxious consideration, and after he felt that his own position was fairly secure. The truth of that theory seems to be confirmed by the fact that he was, apparently, the last, or among the last, to sign the "Act of Separation," which was executed by the Ministers who left the Established Church. There is a facsimile copy of that deed in the Library. How it got there I don't know; but, if you examine it, you will see Mr McNab's signature interlined in it immediately above Mr McNeill's, and, I think, it is the only signature, out of the hundreds appended to the document, which is so interlined. Mr McNeill only came to Campbeltown two years before the Disruption, and his pulpit oratory was probably not on a par with that of his colleague; but he had local influence, was in all respects an efficient and able Minister and, like Mr McNab, he was very popular and greatly respected in Campbeltown. Some of us can remember him, and he was a very familiar figure to me in my youth. He lived opposite to us on the Castlehill and his younger sons were among the chums of my boyhood. He remains in my recollection as an exceptionally tall and handsome old gentleman, with white hair and the side whiskers then fashionable, courtly in his manners, kindly in his disposition and very longsuffering with us boys. He was, in fact a fine specimen of a Scottish gentleman of the old school; but, with all his amiability, Mr McNeill never, I think, forgot the bitterness of the Disruption controversy of his youth. I remember one day, when I was a small boy, he caught me by the ear, in a kindly way, led me into his study and halted me before a picture, which was standing on the floor with its back resting against the wall. Whether the picture normally hung on the study walls, or had been brought into the house for some temporary purpose, I can't now remember; but it was a copy of an engraving, once popular in Scotland, called "Leaving the Manse." It represented one of the Disruption Ministers, with his wife and their numerous progeny, leaving the manse, their old home, for the last time, and round the garden gate many of the parishioners were congregated, most of them weeping copiously. Pointing his finger at the picture, and giving my ear a little extra pressure, Mr McNeill exclaimed, "Look at that my boy ! That's what you Castlehill Church folk made me do at the Disruption. Mind and tell your father I showed you that picture."
It can be easily understood that two such Ministers as Mr McNab and Mr McNeill carried with them into the Free Church the great majority of their Congregations. I have tried to find figures showing how many people left the two Parish Churches at the Disruption, but I have failed, and I do not think that any such figures exist locally. It is, however, well known that the Highland Church was left practically empty. The Castlehill Church fared a little better, for the resident Heritors and their followers stuck to it, as did also a good many families, who had come to the Church, just before the Disruption, from the Longrow Church, when the Minister of that Church, the Rev. James Smith, tried to bring his Church and Congregation back to the Established Church. Figures, which show the number of the Elders of both Parish Churches who joined the Free Church, are available. They indicate that, of a total of twenty-nine Elders, twenty-two joined the Free Church. Mr John Beith and Dr Harvey were the lay leaders of the Disruption in Campbeltown, and Mr Nathaniel Harvey probably did more for the Parish Churches after the Disruption, than any other of the few Elders who stuck to the Established Church.
Great difficulty was experienced in carrying on the work of the Parish Churches for some time after the Disruption. None of the Kintyre Ministers, except Mr McNab and Mr McNeill , left the Established Church, so the Presbytery was able occasionally to depute one of its members to officiate here. The Heritors agreed to pay for pulpit supply, and Dr Norman McLeod was indefatigible in finding men to fill the pulpits. He himself came here and held the first Communion Services in the Parish Churches after the Disruption, being assisted by Elders from outlying parishes. Eventually, Ministers were got for both Churches; but the fact that the Castlehill Congregation had to go as far as Drumkessan in County Cavan in Ireland to find its first post-Disruption Minister, shows the dearth of Ministers in the Church of Scotland at that period.
Perhaps the most extraordinary fact connected with the Disruption in Campbeltown, was the comparatively rapid recovery of the two Parish Churches from its effects. During Dr Russell's long and very successful ministry, the Highland Church was again filled; and the Congregation regained its old position as the largest in Campbeltown, and I can testify, from my own recollection, that twenty-five years after the Disruption, in Dr Cameron's time, the Castlehill Church was crowded, for I remember, on Communion Sundays, forms being placed in the passages to provide extra accommodation and worshippers sitting on the gallery stairs. Where the people, who refilled the two Churches, came from it is now difficult to trace. The town was then prosperous and the population was steadily, though slowly, rising, but not at such a rate as to account for the refilling of the two Churches. Some old Free Churchmen will tell you that the Parish Churches here were largely refilled by the return to them of fugitives from the stricter discipline of the Free Kirk Session, but I cannot accept that theory as being correct. My view is that the Disruption, if it did not stimulate a religious revival, did produce a great revival in church-going. Sectarian rivalry and denominational jealousy mere so acute that no one could altogether escape their effects. Everybody had to take one side or the other, and hundreds of people who had never attended church, or had long ceased to do so, were brought into the fold and, being mostly poor, they joined the Established Church - in other words, the two Parish Church Congregations were, I believe, chiefly recruited, after the Disruption, from what we would now call the "lapsed masses." What I have stated above was, I think, specially true as regards the Highland Church, for, in its case, the enormous personal influence for good which Dr Russell exercised over the poorer classes in this town, was specially operative.
Only those among us who have passed middle age, and we only feebly, can realise how the Disruption split, not only the Scottish Church, but also the Scottish people into two great opposite camps, and how its effects dominated, not only the ecclesiastical, but also the social, political and municipal life of Scotland, for more than a generation. Even the children of the nation were brought into the controversy and their education was retarded by attendance at denominational schools. When I was a boy the first question put to a candidate for parliamentary honours was "are you in favour of the disestablishment of the Church of Scotland" and the traditional radicalism of Scotland was largely a result of the Disruption. At a municipal election, the object of each elector was, not to return the best men to fill vacancies on the Town Council, but to ensure the election of as many members as possible of his own religious denomination, and even personal friendships and social intercourses were largely circumscribed and regulated by denominational boundaries.
Happily, we have lived to see the death of all the old bitterness and rivalries which followed the Disruption. Instead of trying to pull down each other's churches, we are all now eagerly looking forward to the Union of two great Scottish Churches into a truly national Church of Scotland. The vast majority of the people of this Iand believe that that Union is inevitable, that it cannot be long delayed, and if it be so delayed, it will not be the fault of the laity of Scotland.
In what I have said I have tried to give you the salient facts in the History of the Lowland Church of Campbeltown from its foundation till the Disruption and if, in telling you those facts and drawing inferences from them, I have shown any bias or prejudice, I have done so quite unconsciously, for, although I am, by birth and other accidents, a Loyal member of the Lowland Church of Campbeltown and of the Church of Scotland, I at once freely admit that, had I been alive and a free agent here in Campbeltown in 1767, when the Longrow Congregation seceded from the Lowland Church, or again in 1843 at the Disruption I would certainly have been among seceders.
End.
Page 2: A History of the Gilchrists - continued
Page 3: In Campbeltown Yet Again.
Page 4: The Lowland Church of Campbeltown from its Foundation ........... - Part Four
Page 5: Heather MacFarlane's Page - 1
Page 6: A Nonagenarians Memoirs
Page 7: Heather MacFarlane's Page - 2