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The Life of Andrew Murray (South Africa)
By J Du Plessis


SOME years before his death Dr. Andrew Murray is understood to have indicated the Rev. Professor Marais, of the Stellenbosch Theological Seminary, and the present writer, as persons to whom the preparation of his biography might be entrusted. After his decease, early in 1917, his executors definitely requested these gentlemen to undertake the duty. Professor Marais, however, while continuing to display the greatest interest in the progress of the biography, found his physical strength unequal to the task of collaboration; and it was left to the undersigned to carry through the work. That he has been able to complete it, in both the English and Dutch languages, is a matter for which he desires to give abundant thanks to God.

At the same time he is gravely conscious of many shortcomings. To portray the life and character of such an one as Andrew Murray, who lived uninterruptedly in a region so remote from our common unspiritual life, is a task which might well appal. And yet the trust could not well be declined ; and the writer has therefore endeavoured, though with many qualms and misgivings, to fulfil it to the best of his small ability. It has seemed to him that he could do no better than let Andrew Murray speak himself ; and a large portion of this volume will be found to consist of unpublished letters, or of articles that have been retrieved from the pages of religious journals and fugitive tracts.

Sincere acknowledgments for invaluable assistance are due to the Misses Murray, daughters of the subject of this Life, and especially to Miss Annie Murray, for placing at the author's disposal a mass of correspondence and other material, without which this Biography must have been very much more imperfect than it is. Similar acknowledgments must be made to Miss Charlotte Murray and Miss Ella Neethling, nieces of Dr. Murray, for the loan of letters and photographs in the possession of the families of the late Professor John Murray and the late Rev. J. H. Neethling respectively. And finally, heartfelt thanks are tendered to Mr. Charles Murray, M.A., late acting Superintendent-General of Education, Cape Province, for kindly reading through the bulk of the manuscript, and serving the author with most valuable criticisms and suggestions ; and to the Rev. D. S. B. Joubert, B.D., Secretary of the British and Foreign Bible Society, Cape Town, for the very elaborate Bibliography which enriches this work.

May the blessing of God Almighty attend the perusal of this Life, and may it send thousands to a fresh study of Andrew Murray’s writings, where they may learn the open secret of that faith-life in which God is all in all.

25th July, 1919.



Physical configuration of South Africa—First colonization by the Dutch—Gradual increase of population and extension eastwards— Surrender of the Colony to the English—Substitution of English for Dutch as official language—Position of the Dutch Reformed Church—The three factors in the situation—The two white races of South Africa—Andrew Murray’s relation to both—Historical events during Andrew Murray’s lifetime—His sympathy with his people—General condition of South Africa in the middle of the nineteenth century.

CHAPTER 1 - Ancestry, Parentage and Birth

Paternal ancestry—Andrew Murray of Clatt—John Murray of Aberdeen—Family connexions in Scotland and Canada—Andrew Murray, the father—Letter of Dr. George Thom on ministers for South Africa—Appointment of Andrew Murray Sr.—His diary of the voyage to South Africa—Departure—Fellow-travellers—On the rocks at the Cape Verde Islands—Prolonged voyage—Arrival in Table Bay—Andrew Murray Sr. appointed minister of Graafi-Reinet—Description of the place—The parsonage—Andrew Murray’s marriage to Maria Susanna Stegmann—His attachment to the land and people of his adoption—His pastoral activity—Vis its of missionaries—Home life—The father's deep spirituality—The founding of new congregations—Reminiscences of the mother— Journeys to Cape Town—Birth of Andrew—His character as a child.

CHAPTER 2 - Seven Years in Scotland

Backward state of education at the Cape in the thirties—The Bible and School Commission—Departure of John and Andrew Murray for Scotland—The old Grammar School of Aberdeen—Letters of Andrew Murray Sr. to his sons—William C. Bums and the Scottish revivals—Bums’ preaching and its results—His labours at Aberdeen—Impression made upon Andrew Murray—Letter of Bums to John Murray—Events leading up to the Disruption of the Church of Scotland—Andrew Murray Sr. to his sons—Andrew Murray to his parents and sister—His decision to become a minister—His graduation at Marischal College—Andrew Murray Sr. to his sous on life in Holland.

CHAPTER 3 - Three Years of Preparation in Holland

Departure of John and Andrew Murray for Holland—Description of first meeting between them and N. H. de Graaf—Religious condition of Holland—The RSveil—Sechor Dabar—Eltheto—Comparison with the Methodists—The theological professors—Influence of C. W. Opzoomer—Andrew Murray’s conversion—Letter to his parents—Friends in Holland—Letter suggesting further study in Germany—John Murray on conditions in Holland—Arrival of Neethling, Hofmeyr and Faure from South Africa—Ordination of John and Andrew Murray at The Hague—Farewell meeting with the members of Seckor Dabar—Benefits of the sojourn in Holland —Arrival in Cape Town—Letter to his parents—Reunion with the family circle—Appointment to Bloemfontein.

CHAPTER 4 - Early Days at Bloemfontein

The Dutch Reformed Church in South Africa—Its dependence upon Holland—The Church Order of 1803—The Church’s Magna Charta—Dearth of ministers—The Great Trek—Fortunes of the emigrants—Proclamation of the Orange River Sovereignty—Battle of Boomplaats—Andrew Murray’s settlement in the charge of Bloemfontein—Visit to Mekuatling mission station—Induction of John Murray at Burgersdorp—Circumstances and nature of the work at Bloemfontein—Description of Bloemfontein in 1849— Unsatisfactory relations of farmers and natives—Andrew Murray’s labours and travels—First meeting of Legislative Council— Unrest on the frontier—Communion services—Foundation-stone of Riet River church laid—Murray’s extensive parish.

CHAPTER 5 - Across the Vaal

Importance of Murray’s first pastoral tour among the Transvaal emigrants—Visit to Mooi River—The “ Jerusalem Pilgrims ”— The Magaliesberg—A letter of invitation from Commandant Potgieter—Meeting with Andries Pretorius—Serious indisposition —Journey to Ohrigstad—Return to the Magaliesberg—Sitting of the Volksraad—Large attendances at services—Praying for the authorities—Return journey to Bloemfontein—Death of Deacon Coetzer—Continued unrest on the Basuto border—Arrival of teachers from Holland—Correspondence—Visitors—Narrow escape at Kaffir River—Visit to Graafl-Reinet and return—Preparations for a second journey to the Transvaal—Departure— Arrival at Mooi River—Visit to Suikerbosch Rand and Lydenburg —Great fatigue—Visit to the Warm Bath—Reach the Magaliesberg —Continued fatigue—Zwarte Ruggens—Morikwa—Andrew Murray put on trial—Schoonspruit—Arrival of Rev. D. van Velden, and induction at Winburg—Andrew Murray called to the Transvaal— The call declined.

CHAPTER 6 - Further Visits to the Emigrants

Third visit to the Transvaal—Native unrest—Disastrous battle at Viervoet—Andries Pretorius invited to restore order—Andrew Murray on the situation—His visit to Pretorius—Commissioners Hogge and Owen—The Sand River Convention—Fourth Transvaal visit—Neethling’s description of a service—Method of travel —Respect paid to the ministers—The Zoutpansberg emigrants—Services there—Commandant Hendrik Potgieter—Manifold labours—Visit to a farmer under sentence of death—Arrival in the Transvaal of Rev. D. van der HofE—His doings—His letter to Andrew Murray —Secession of Transvaal congregations from the Cape Church— Missive addressed to Rev. van Velden—His letter of rebuke and warning—Reasons for the Secession—Later history of the Transvaal congregations.

CHAPTER 7 - The Abandonment of the Sovereignty and the first European Visit

The Synod of 1852—Events in the Sovereignty—Battle of Berea— Decision of the British Government to abandon the Sovereignty— Meeting of people’s delegates at Bloemfontein—Account of J. M. Orpen—Resolutions passed—Dr. Frazer and Andrew Murray delegated to England—Further events in the Sovereignty—Convention of Bloemfontein signed and Orange Free State established— Proceedings of Messrs. Frazer and Murray in England—Preaching engagements of Andrew Murray—His visit to Holland—Meeting of the Ernst-en- Vrede party at Amsterdam—Visit to Scotland—Feeble health—Visits to water-cure establishments—Second visit to Holland. and visit to the Rhineland—Return to South Africa.

CHAPTER 8 - Last Years at Bloemfontein

Calls to Colesberg and Ladysmith—Regarding books and congregational questions—Founding of the Grey College—Marriage The Rutherfoord family—Quiet work at Bloemfontein—War between the Free State and the Basutos—Letter to H. E. Rutherfoord— Birth of a daughter—The Synod of 1857—The question of a theological seminary—Missionary expansion—Arrival in South Africa and doings of Rev. D. Postma—Murray’s first published book— Grey College questions—The Separatist movement in the Transvaal and at Bloemfontein—Murray’s attitude—Disapproval of the Presbytery—Calls to various congregations declined—Call from the congregation of Worcester accepted—Preparations for departure—Farewell to Bloemfontein.

CHAPTER 9 - The Worcester Pastorate and the Great Revival

Situation of Worcester—Its spiritual condition—The Worcester Conference—Andrew Murray on the proposed Conference—Dangers of the Church—Proceedings of the Conference—Resolutions passed —Murray’s speech in moving resolutions—The need of ministers and teachers—Dr. Robertson deputed to Europe—His letter from Holland—Success of his mission—Induction of Murray at Worcester—Commencement of a revival—Character of the movement— Description by Rev. J. C. de Vries—Extraordinary scenes—Professor Hofmeyr on the results of the revival—Emotional element— Moral changes effected—Extent of the movement—New zeal engendered—Testimony of Rev. C. Rabie—Spread of the revival— Home life at Worcester—Missionary journey to the Transvaal— Letters to wife and children—Stay at Paul Kruger’s—Spiritual experiences there—Commencement of Zoutpansberg and Rusten-burg missions—Literary labours.

CHAPTER 10 - The Struggle with the Civil Courts and the Extrusion of Liberalism

The "Liberal” movement in Holland and at the Cape The “Church Order” and the “Ordinance”—Synod of 1862 Wreck of the Waldensian—Description of the Synod by Rev. F. L. Cachet —Andrew Murray, moderator—Other leading members Elder Loedolff's objection—Orthodox and Liberal parties—Supreme Court judgment—Disruption of D. R. Church—Withdrawal of members affected by judgment—Rev. J. J. Kotz6 of Darling on the Catechism—A second Supreme Court case—Favourable judgment—Resolution to suspend Kotz6—Events in the Darling congregation—Meeting of Synodical Committee—Kotzb versus Murray_ Speech of the defendant—Murray complimented by Justice Bell— Adverse judgment—Principles on which it was based—Apparent victory of Liberalism—Case of Rev. T. F. Burgers—Burgers suspended—Burgers versus Murray—Judgment—Proceedings in the presbyteries—Continued litigation—Appeal to Privy Council— Murray deputed to England—Appeal fails—The Synod of 1867 and its immediate adjournment—Reasons for decline of Liberalism— Establishment by Rev. D. P. Faure of the " Free Protestant Church ”—His sermon in the Cape Town church—Gatherings in the Mutual Hall—Synod of 1870—Resolution adopted by the moderate party—Protest of the minority—Suppression of Liberalism in the D. R. Church.

CHAPTER 11 - The Cape Town Pastorate

Visit of Dr. Duff to South Africa—Andrew Murray to his father —Call and removal to Cape Town—Andrew Murray Sr. refused leave to preach by the consistory of Hanover—Murray's colleagues at Cape Town—Death of Andrew Murray, the father—Letter of Andrew Murray to his mother—Stay in Europe—Birth of a son—
Call to Marylebone Presbyterian Church—British sympathizers with the Liberal movement—D. P. Faure’s lectures—Murray’s discourses on “ Modern Unbelief ”—His lecture in the Commercial Exchange—Rev. G. W. Stegmann Jr. elected as Murray’s colleague —Secessions from the D. R. Church—Murray’s sermon—Strictures by D. P. Faure—Murray’s controversy with Kotz6 on the Canons of Dort—Home life in Cape Town—Children of the family—Sojourners under the Murrays' roof—Extent and need of the Cape Town congregation—Murray’s interest in young men—Y.M.C.A. founded—Proposals for union between the Anglican and D. R. Churches—-Bishop Gray’s views—Remarks thereon by Messrs. Murray, Faure and Robertson—Gray’s reply in Union of Churches —Failure of negotiations—Zahspiegeltjes—Literary work—The call to the pastorate of Wellington.

CHAPTER 12 - The Wellington Pastorate and the Huguenot Seminary

The Wagonmaker’s Valley—-Situation of Wellington—Problems of the new sphere of work—The Voluntary Question—Mission work— Departure of the two eldest daughters for Holland—Letters to the daughters at Zeist—Journey to Swellendam—On the study of Dutch—On Home Mission work—Death of two younger children—Birth of a son—Arrival of lady teachers from America—-Articles on Our Children—Appeal for girls to be trained as teachers—Study of Mary Lyon’s life—Papers on the subject—Huguenot Seminary founded—Circular on the school—Generosity of the Wellington congregation—Purchase of a site—Opening ceremony, 25 October, 1873—Formal commencement of classes, January, 1874—Mr. Murray’s tour of collection—His welcome home—Building extensions—Report on progress made—R. M. Ballantyne on the Huguenot Seminary.

CHAPTER 13 - Educational Undertakings and Visit to Europe and America

Popular education at the Cape—The task of the Dutch Reformed Church—Mr. Murray’s influence—A second collecting tour—Urgent letter on the need of more workers, as ministers, catechists and teachers—Moderator for the second time—Opening of the Mission Training Institute, October, 1877—Its objects described—Delegate to the first Pan-Presbyterian Council in Edinburgh—Aims of journey outlined—Visit to America—Lady teachers secured—Rev. George Ferguson and Mr. J. R. Whitton—Impressions of the Pan-Presbyterian Council—Professor Flint’s sermon—Public reception —Dr. Schafi on the Confessions—Professors Godet and Krafit—Drs. Cairns and Hodge—Paper by Dr. Duff on Missions—Conference on life and work—Sunday services—Drs. Patton and McCosh on Unbelief—The Spiritual Life—Closing meetings—Value of the Council—Conference at Inverness—Letter to his wife—Brief trip to Holland and Germany—Return to South Africa—Letter of a lady teacher on Mr. Murray’s tour—His welcome back to Wellington —Commencement of classes at the Training Institute—Paper on aims and needs of the institution—Training Institute versus Normal College—Growth of the Institute.

CHAPTER 14 - Conferences and Revivals

Intellectual dependence of South Africa upon Europe—Its religious dependence—Andrew Murray’s position and influence—Influence of the Holiness Movement—Mr. Murray on spiritual intercourse —The Colesberg Conference of 1879—-Criticism evoked—Reply of Mr. Murray—Strictures on his teaching in letter by “V.D.M.”—Mr. Murray’s defence—Influence on South Africa of the work of Moody and Sankey—Committee for special Gospel-preaching—Mr. Murray’s observations on the religious needs of the rural population —His paper on Special Services—Two months’ tour through the Midland districts—Glen Lynden and Adelaide—Spiritual results.

CHAPTER 15 - Two Years of Silence and the Question of Faith Healing

Mr. Murray suffers from a relaxed throat—Rest in the Karroo— Sojourn at Murraysburg—The Transvaal War of Independence—The feeling of nationality—Movements of his daughter Emmie Return to Wellington—Literary projects—Abide in Christ—Prof. John Murray in Europe, and his return to South Africa—Set-back in the condition of Mr. Murray's throat—Departure for England— Wm. Hazenberg on Faith Healing—Pastor Stockmaier on the same subject—At Bethshan Institute of Healing—Instruction by Stockmaier—Discussion with Boardman—And with Stockmaier— Cures effected by faith—Jezus de Geneesheer der Kranken— The principles of Faith Healing expounded—Later attitude of Mr. Murray—The case of Rev. P. F. Hugo—And of Rev. P. Stofberg— Cure of Miss McGill—Final remarks.

CHAPTER 16 - Andrew Murray as a Church Leader

Mr. Murray six times Moderator of Synod—His view of his task— His special qualifications—Powers of work—Ability and tact as chairman—Gifts of leadership—Interest in Sunday-school work— The aims of the Sunday-school defined—Establishment of the Bible and Prayer Union—The subject of prayer—The Andrew Murray Prayer Union—Controversy on the total abstinence question— Professor Hofmeyr’s attitude—Antagonism of the wine-farmers— The question in the Synod—Review of Rev. S. J. du Toit’s book, De Vrucht des Wijnstoks—End of the controversy—The union of the Dutch Reformed Churches—Mr. Murray’s share in the movement towards union—The Council of the Churches—Proposals for union—Parliamentary legislation—Rejection of the union proposals—Ministerial jubilee, 1898—Address presented—Mr. Murray’s reply.

CHAPTER 17 - Andrew Murray as a Missionary Statesman

Mr. Murray’s early interest in missions—His influence as missionary leader—Establishment of the Ministers’ Mission Union—Question of a new field of work—Letter of the executive—Commencement of work in Nyasaland by A. C. Murray and T. C. B. Vlok—The crisis of 1899 and call to prayer—The Anglo-Boer war and its influence —Transference of the Nyasa field to the Synod—The deficit of 1908, and the mission congresses—Mr. Murray on deputation work—Mr. Murray’s connexion with the Cape General Mission—Spencer Walton’s first visit to South Africa—Services in the Exhibition Building —Appreciation of Walton's work—Cape General Mission founded— Its objects—Holiness conventions—Inauguration of the South African Keswick—The new departure in Swaziland—Enlargement of the C.G.M. to the South Africa General Mission—New fields— Estimate of Mr. Murray’s influence hy A. A. Head—Mr. Murray’s writings on missionary subjects—The Key to the Missionary Problem —The four principles enunciated—Impression produced by the book—Results of the week of prayer for missions in South Africa— The Kingdom of God in South Africa—Prayer in missions.

CHAPTER 18 - Andrew Murray as an Educationalist

Early Interest in education—Baptismal Sunday—Founding of Grey College—Dr. Brill’s appreciation—Educational undertakings in the Western Province—Mary Lyon’s influence—The Huguenot Seminary and other girls’ schools—Teachers’ conference at Worcester—Institutions affiliated to the Huguenot Seminary—Good-now Hall—Address of Mr. Murray on education—Training Institute —Popular education for the rural districts—Circuit schools—Poor whites—Address at Fraternal Conference—Present position of "poor whites” question—The teaching of Dutch—Report of Committee on the question—The “ Taal Bond ”—Influence on Mr. Murray’s educational views of Thring’s Life—And of Spencer’s Sociology—Letter to his daughter—Degree of D.D. from Aberdeen University—And of Litt.D. from the University of the Cape of Good Hope—Dr. Walker on the graduation ceremony.

CHAPTER 19 - Andrew Murray as a South African Patriot

Andrew Murray’s love for his native land—His devotion to his'flock in the Free State and the Transvaal—Paper in the Catholic Presbyterian on The Church of the Transvaal—Chari Cilliers—Religious attitude of the Transvaal Boers—Their attitude towards the natives—Their spiritual life—History of the Transvaal—The Annexation of 1877—The Boers appeal to arms—Independence secured—Growth of the feeling of nationality in South Africa— Dangers of the situation—Kruger and Rhodes—The Jameson Raid —Embittered feelings—Jan Hendrik Hofmeyr—Commencement of hostilities—Mr. Murray’s papers in the South African News— His Appeal to the British People—His support of the Boer cause— Intercourse with Christian brethren uninterrupted—Views on the feeling of nationality—The Women’s Monument at Bloemfontein —Description of the ceremony of unveiling—Mr. Murray’s address on the occasion—Letter to Dr. D. F. Malan—Mr. Murray’s endeavours to heal ecclesiastical dissensions—Letter on the "national sentiment.”

CHAPTER 20 - Andrew Murray as a Spiritual Force

Impossibility of measuring Mr. Murray’s influence—His evangelistic labours—Preparation for meetings—Letters written on his tours —Conference at Somerset East—Visits to Dordrecht, Barkly East Lady Grey and Maraisburg—Overseas evangelists in South Africa' —Dr F. B Meyer’s appreciation—The Ten Days of Prayer observed by the D.R. Church—Andrew Murray’s influence as a writer —Visit to Europe and America in 1895—Appreciation by Rev. H. V. Taylor—Welcome at Exeter Hall—Addresses at Keswick—Rev. Evan H. Hopkins on bis message—[Visit to America—North- -field—Chicago—^Evangelistic services in Holland—Closing meetings in London—Description in The British Weekly—Mr. Murray’s account of bis spiritual growth—The influence of William Law—Law’s career and published works—Mysticism—Bernard of Clair-vaux—Meister Eckhart—The " Friends of God ”—Jacob Bohme— fObj ections to mysticism—Andrew Murray’s avoidance of the errors of mysticism—His estimate of Law’s weakness and strength— Wesley’s dispute with Law—Andrew Murray the reconciler of the views of both—Dr. Whyte on Andrew Murray's spiritual autobiography.

CHAPTER 21 - Andrew Murray as an Author

Early literary efforts, how occasioned—Books written at Worcester —Blijf in Jezus—Abide in Christ—The School of Prayer—Professor James Denney on The Holiest of All—How the books were written—The books of later years dictated—How the “ Pocket Companion ” series originated—Andrew Murray’s style—The eloquence of intense earnestness—Illustration from The Holiest of All— Methods of work—Periods of literary production—Messages delivered at critical junctures—The State of the Church and its influence—Translations into other tongues—Influence of bis books in China—The publisher of the German editions—Letters of correspondents on blessing received—Extracts from the letters—In Time of Trouble, say—Letter from Dr. Alexander Whyte—Mr. Murray’s reading—Influence of William Law—Mr. Murray’s interest in mysticism—Books on prayer—Projected writings—Quotations from books—Remarks on books read.

CHAPTER 22 - Andrew Murray’s Home Life

Life at Wellington—The Parsonage—Clairvaux—Mrs. Murray—Her activities and influence—The children—Death of Haldane Murray—The family hymn—Circular letter—A family re-union at Kalk Bay—Addresses on the beach and in the church—One-day conferences—Mr. Murray in the pulpit—A typical day described—A journey in his old age—Reminiscences at Graaff-Reinet, Bur-gersdorp and Bloemfontein—Cart journey to Rhodes—Goings and doings a year before the end—Details of Mr. Murray’s personal life —His sense of smell and colour—His love for children—Praying in his sleep—Outlined reply to Berlin professors—Sense of humour —Gift of illustration—"Sweet reasonableness”—Advice in difliculties—Pertinent sayings—Ability to speak the fitting word— Services in connexion with the death of Rev. William Murray.

CHAPTER 23 - Death, Funeral and Tributes

Last months—Last sick-bed—The end—Funeral ceremony—Tributes to the deceased—From Hon. J. X. Merriman—From the Cape Times—From Dr. F. C. Kolbe—From De Kerkbode on traits which characterized him—From Professor Marais on his wide in-ence, his writings, his philoiimia—The “ man of prayer ” and the “ man of affairs ”—His influence in South Africa—His influence v in the Christian world.


Chronological Outline of the Life of Andrew Murray. 519


- Bibliography of Andrew Murray’s published works chronologically arranged by D. S. B. Joubet.

The Life of Andrew Murray (South Africa)


CENTRAL South Africa forms an immense plateau, covering nearly a million square miles, and situated at an average height of four thousand feet above the sea-level. Nature has provided access to this great table-land from the southern shores of the continent by three mighty steps—the coast-land, the Little Karroo, and the Great Karroo. The coastal region, lying under mountain ranges which intercept and condense the moisture arising from the ocean, rejoices in an abundant and regular rainfall. The Little Karroo is a very much drier area, but it can at least boast of rivers which even in the height of summer are never wholly destitute of running water. But the Great Karroo forms another and quite different feature in the geography and hydrography of South Africa. The Hottentot word karroo signifies dry, hard, barren, and this precisely is the nature of the forbidding plains which form the Great Karroo. These plains have been described as a country of mountains without summits, rivers without water, trees without shade, and herbage without verdure. They have exercised a marked influencei upon the history of South Africa and the character of its inhabitants. We shall strive in vain to understand the general movement of Cape history, the slow expansion northward and eastward, and the spirit of sturdy independence which animated the pioneer as he roamed ever further afield in the search for pasture, unless we picture clearly to ourselves these burning plains, bounded by distant blue mountains, shimmering in the hot sunshine, and covered with deceptive mirage. The Great Karroo was for generations the limit of habitable South Africa. To the colonist it was a boundary, a horizon and a challenge. It was the region of privation and thirst, of danger and disease, of wild beasts and wilder Bushmen. Beyond it lay a grass-covered country, with a rich soil and a plentiful water supply, eminently adapted to agricultural and pastoral pursuits. But as yet no white man had crossed the dreaded Karroo and looked upon that land of promise. More than a century elapsed after the first settlement of the Cape before an enterprising expedition, travelling along the west coast, reached the Great River, now known as the Orange, and yet another fifty years passed before the middle Orange was crossed, and the fertile regions of Central South Africa became known to Europeans.

It is important to remember that the Cape was for a century and a half a Dutch possession. When in 1652 Jan van Riebeek founded the earliest European settlement at the foot of Table Mountain, Holland was at the flood-tide of its political influence and commercial prosperity. The eighty years’ conflict with Spain had resulted in the complete triumph of the Dutch arms. Dutch admirals disputed with English the control of the English Channel, and a few years subsequent to van Riebeek’s arrival at the Cape a Dutch fleet sailed up the Thames and destroyed British men-of-war anchored in the Medway. The Dutch East India Company had acquired a practical monopoly of the sea-borne traffic with India and the East. And it was in order to provide a port of call for the outgoing and returning vessels of this Company that a township was established and a castle built at the Cape of Good Hope, under the name and title of “ the frontier fortress of India.”

It was only under the stress of circumstances and in consequence of the independent spirit of the colonists that the settlement was slowly extended beyond the narrow limits of the Cape peninsula. The East India Company itself had no desire or intention to colonise the country. All it wanted was a haven at which its fleets could recuperate for a week or two, and lay in fresh supplies of water, meat and vegetables.

But the class of men who found their way to the shores of South Africa had been nurtured amid the industrious life and the free institutions of Holland. They were ill content to toil for the Company upon the hard terms which the latter offered, and claimed the rights of free burghers. They crossed the downs by which the Cape peninsula is shut in, and moving ever further eastwards built up new communities at Stellenbosch and Drakenstein, Zwartland and Tulbagh, Swellendam and Graaff-Reinet. In 1688 the ranks of these free burghers were powerfully reinforced by the arrival of a number of Huguenot refugees, who, driven forth from their own fair France by the revocation of the Edict of Nantes, sought a new home in these southern climes. The French emigrds soon lost the use of their own language, which the Company forbade them to employ, and within two or three generations were completely merged in the colonists of Dutch or German descent. It has been calculated that towards the close of the eighteenth century the population of South Africa was composed, roughly speaking, of about one-half of Dutch blood, one-sixth of French, one-sixth of German, and the remainder of other nationalities. All these spoke a form of simplified Dutch known as Cape Dutch, which has lost almost all the inflectional endings of the Dutch of Holland, and in vocabulary exhibits many affinities with the Dutch of the seventeenth century.

During the wars which convulsed Europe at the end of the eighteenth and the beginning of the nineteenth century Holland and England were ranged on opposite sides. The days of the Dutch East India Company were already numbered, and the British Government, intent upon the control of the trade route to India, landed a body of troops at the Cape, and with very little difficulty secured the capitulation of the Dutch garrison and the surrender of the country to the English crown (1795). The first British occupation of the Cape lasted for eight years. Hostilities in Europe were then temporarily suspended by the Treaty of Amiens, which also provided that the Cape should be restored to the Netherlands, or, as it was then called, the Batavian Republic. Thus for three years South Africa fell again under Dutch rule, but in 1806 it was captured for the second time by an English force, and passed finally under the dominion of Great Britain. The claim of the latter to the rightful possession of the country rests partly upon conquest and partly upon purchase. By a convention signed in London in 1814 the British Sovereign agreed to return to the Prince of the Netherlands all colonies and settlements which had been wrested from Holland during the Napoleonic wars, excepting only the Cape of Good Hope and Demerara in South America, for which latter possessions the Prince of the Netherlands agreed to accept an indemnity of six million pounds sterling. The Cape colonists were not consulted when their destinies were disposed of, but, though they regretted the withdrawal of the friendly Batavian rule, they were for the most part indifferent to the form of government under which they lived, provided only their liberty of action remained unimpeded and no obnoxious taxes were imposed.

When the Cape of Good Hope passed into the hands of the British, the colonists were almost to a man a Dutch-speaking community. Out of the twenty-five thousand individuals who composed the population in 1805 there were not more than seventy or eighty British subjects. The earliest administrators under the English regime, by retaining the use of the Dutch language in Church and State, and reinstating as civil officials a number of men who had been in the service of the Batavian Republic, did much to reconcile the burghers to the change of government. Twenty years subsequently, however, a later Governor, Lord Charles Henry Somerset, decreed that the English language alone should be legal for all public documents and judicial proceedings—a measure which soon became a fertile cause of misunderstanding and resentment. There was apparently some reason for the change. Up to 1820 the only individuals of British descent resident in the Colony were the chief personages on the civil establishment, the naval staff at Simon’s Town, some Cape Town merchants, a certain number of missionaries, chiefly of the London Missionary Society, and a few hundred mechanics and labourers. But in that year immigration on an extensive scale was undertaken. The British Government voted a considerable sum of money for the settlement of suitable families in South Africa, and nearly five thousand emigrants of British birth were conveyed to the Cape, and received grants of land on the eastern border of the Colony. For these the use of the English language was indispensable ; but the old Dutch population, who still outnumbered the new-comers in the proportion of eight to one, counted it a serious grievance that they could no longer approach the Government through the medium of a language which had prevailed in the country for nigh on two centuries.

But though the language had been suppressed in the State, it still held its own in the Church. The forty thousand colonists who in 1820 retained the use of the Dutch language were without exception members of the Dutch Reformed Church. This Church occupied, during practically the whole of the nineteenth century, a unique and influential position in South Africa. For a long period it was in receipt of State support, its ministers being wholly or partially salaried from the public funds. As the Church of the Dutch-speaking colonists, the repository of their ancient traditions, the guardian of their cherished language, and the expression of the national strivings of a people to whom a share in the political life of the country was denied, it wielded a wide-spread and on the whole a salutary influence. We shall do well to grasp firmly these three important factors in the situation when Andrew Murray entered upon his life-task—a predominantly Dutch-speaking population, the Dutch language banished from Government offices and law courts, and the Dutch Reformed Church as the guardian of the language, and the outward and visible bond of union between the scattered elements of the Dutch population.

We find then, settled upon the soil of South Africa for good or ill, two white races, sprung originally from the same racial stock, animated by the same love of liberty, professing the same form of religion, but distinct in temperament and training, in political aims and national ideals, and separated above all by the insuperable barrier of language, which made their complete fusion an apparent impossibility. In the veins of Andrew Murray flowed the blood of both these races, and he was in a real sense the embddiment of the highest ideals both of the older Dutch and the newer British strains. It was his constant endeavour to promote a better understanding and a heartier good will between the two classes of colonists. For this he possessed special gifts. He spoke both languages with equal ease. He moved among both peoples with equal familiarity. He was large-hearted enough to sympathize with both sections in their attempts to live their own lives and shape their own destinies. He was broad-minded enough to recognize what was noble and praiseworthy in the aims and objects of either race. And he had discernment enough to see that the national ambitions of English and Dutch were not at bottom incompatible, and could be harmonized by the exercise of patience, forbearance and mutual regard.

Andrew Murray’s ministerial career, as the following pages will show, was cast in the most stirring and by far the most important period in the history of South Africa. His public life covered two-thirds of a century, when English and Dutch were feeling after their true position and part in the scheme of things South African, and consciously or unconsciously endeavouring to adjust their relations to each other. During these years the contest between the two racial ideals continued without intermission, sometimes in the form of mere passive suspicion and antagonism, but also rising sometimes to angry disputes and actual hostilities. When Andrew Murray was a boy of eight, a wide-spread emigration into Central South Africa commenced on the part of those Dutch colonists who were determined to throw off their allegiance to the British Crown. This remarkable movement, which is known as the Great Trek, led to the founding of the Boer republics north of the Orange and the Vaal rivers. A series of important events followed during the second half of the century. Representative institutions and responsible government were introduced into British South Africa. The discovery of diamonds on the borders of the Orange Free State and of gold in the Transvaal brought about an economic revolution in South Africa, and profoundly modified the course of its future history. The Transvaal in 1877 was surreptitiously annexed to Great Britain, but the stout burghers, rising in protest, won back their independence after a few short and sharp encounters with the British forces. The British South Africa Company (better known as the Chartered Company) was founded in 1889, and a vast territory to the north of the Transvaal, stretching right across the Zambesi as far as the Great Lakes of Central Africa, was secured to Great Britain by the foresight and enterprise of Cecil John Rhodes. Soon afterwards the inevitable and tragic conflict between Briton and Boer came to a climax. Envy of the wealth which had come to the Transvaal through its gold mines precipitated first the Jameson Raid,1 and then the Anglo-Boer War of 1899-1902, which issued in the extinction of the republics. But when the union of the States of South Africa under the British flag was consummated in 1910, the Boer rose again to power, like the phoenix from its ashes, and obtained political control of the destinies of South Africa. And thus at present matters stand, the British being the possessors and nominal lords of the country, and the Boers its real masters.

It must not be assumed that Andrew Murray had a direct share in all the events and movements outlined above. He was first and foremost a servant of Jesus Christ, devoting himself heart and soul to spiritual labours for the welfare of the flock committed to his care. But it was impossible, for one who sympathized so deeply with the people among whom he lived and laboured, to remain indifferent to their social and national development. During the first years of his career, when he was the sole minister of a population scattered over an area considerably larger than that of Great Britain and Ireland, circumstances compelled him to take an active interest in civil affairs. There were at that time hardly any men of education and ability who were conversant with both the Dutch and English languages, and Andrew Murray, by virtue of his intellectual qualifications and high Christian character, wielded great influence with both sections of the community. In this manner he was forced, almost against his will, to enter the political arena, and once at least to engage in a political mission to England.1 But in later years and under altered conditions he stood more and more resolutely aloof from political life, and only on rare occasions, when some great national crisis seemed to call for a word of warning or appeal, did he venture to intervene in public affairs.

It but remains to describe in brief fashion the general situation when Andrew Murray’s career commenced. At the close of 1848 there occurred a brief pause in the history of the Cape Colony. The seventh Kaffir War had been concluded; the eighth and most serious was still concealed by the curtain of futurity. The grant of representative institutions was in the air, but the British Government had not as yet passed any definite promise to introduce them. The determined resistance protracted during the whole of 1849, to the scheme of making the Cape a penal settlement, had not yet , begun. Sir Harry Smith, Governor and High Commissioner, who had recently returned from a triumphal tour through South and Central South Africa, during which he had annexed fifty thousand square miles between the Orange and the Vaal to the Queen’s dominions,3 was at the height of his great popularity. The Cape Colony counted at this time some one hundred and twenty-five thousand white inhabitants, at least three-fourths of whom were Dutch-speaking. Across the Orange River, in the newly-annexed Orange River Sovereignty, were found about twelve thousand Dutch farmers, very half-heartedly attached to British rule; and beyond the Vaal River there lived another eight or ten thousand independent Boers, under a by no means stable form of republican government. These twenty thousand emigrants constituted Andrew Murray’s first parish.

The whole country already settled by white people was of vast extent. Between Cape Town, in the extreme west, and Graaff-Reinet, the most considerable town in the east, stretched a distance of five hundred miles; from Graaff-Reinet to Bloemfontein, the centre of Andrew Murray’s great parish, it was another three hundred miles. Three hundred miles further north lay Pretoria, subsequently the capital of the Transvaal Republic, which extended northward for yet another two hundred and fifty miles to the Zoutpansberg range. In all this great territory there was not, in 1848, a single mile of railroad. The immense distances had to be traversed, frequently over very indifferent roads and through flooded rivers, by the uncomfortable Cape cart, the roomier horse-waggon, or the slow-moving, springless ox-waggon. In such a country, trader such circumstances, and amongst primitive farmers, whom Sir Benjamin D’Urban, a former Cape Governor, once described as "a brave, patient, industrious, orderly and religious people,” Andrew Murray commenced his life-work.


The Life of Andrew Murray (South Africa)

Chapter I

Ancestry, Parentage and Birth

A godly parentage is a costly boon. Its blessing not only rests upon the children of the first family, but has often been traced in many successive generations.—Andrew Murray.

THE paternal ancestors of Andrew Murray were Aberdeenshire fanners. His father, his grandfather and his great-grandfather all bore the name of Andrew Murray. The great-grandfather occupied the sheep-farm of Lofthills in the district of Buchan, which had been held by the family for several generations. These Murrays belonged for the most part to the Old Light Presbyterians (Auld Lichts), a Church which in the eighteenth century counted many godly people in its ranks. Of one of the old farmers of Lofthills, who was exceedingly deaf, it is told that he would wander about the hills of the sheep-farm, praying unconsciously aloud for his family and for his friends, and that almost all for whom this old saint used to intercede became in the end decided Christians. Andrew Murray of Lofthills married a certain Isabella Henderson, known as the “ Maiden of Yokie’s Hill,” whose family claimed descent from the famous seventeenth-century divine and reformer, Alexander Henderson, chief author of the "Solemn League and Covenant.”

Andrew Murray, the grandfather, being one of several sons, removed from Lofthills to the mill of Clatt, thus relinquishing sheep-farming for the humbler occupation of milling. Owing to the distress which was prevalent at the end of the eighteenth century in consequence of the Napoleonic wars, the family was frequently reduced to great straits, and the flour would then be carefully collected from the floor of the mill, in order to provide the hungry mouths of the children with bread. Andrew Murray of Clatt was nevertheless a man of considerable force of character, with an education beyond what was common at the time, and a reputed taste for poetry. Of his piety there was no question. When he lay upon his deathbed, he was overheard praying in the silence of the night for each of his children by name; and this so impressed the eldest son, John, then a lad of twelve, that he there and then decided to give himself to the work of the ministry. The father was a comparatively young man when he died in 1796, and he left his wife and children in sadly reduced circumstances, cherishing nevertheless the confident hope that his and their Gpd would not permit them to suffer want, but that his sons and daughters would yet lead honourable and useful Christian lives. His wife, Isobel Milne, was a woman of great beauty and sweetness of character. She survived her husband for twenty-six years, and saw her children grow to manhood and womanhood to fulfil all the cherished hopes and expectations of their departed father.

Among the children of Andrew Murray of Clatt were Anne, John, Elizabeth and Andrew. John, the eldest son, and uncle of the subject of these memoirs, succeeded by patient endeavour, and through the kindly aid of an unmarried uncle, in realizing his ambition to enter the sacred ministry. After a course of study at Marischal College, Aberdeen, he graduated M.A. in 1806, showing such aptitude for mathematics that he was offered a colonial professorship. He persisted, however, in his aim of becoming a preacher of the Gospel, passed through the divinity course at the university of Edinburgh, was licensed in due time, and then acted as tutor in the family of Sir James Nasmyth. After ordination he laboured for two years as an assistant minister in Dundee, and in 1816 was inducted to the influential charge of Trinity Chapel-of-Ease1 (now Trinity United Free Church) in Aberdeen. Twelve years later he became minister of the North Church in the same city, and this remained the scene of his labours so long as he was connected with the Church of the Establishment. At the Disruption, in 1843, John Murray was one of those who left the Established Church, and the Free North Church, which the seceding congregation erected for itself, was the first of Free Church edifices to arise in Aberdeen. For his distinguished services to the cause of religion and education, and as a testimony to the esteem in which he was held for his lofty Christian character, his Alma Mater conferred on him, in 1856, the degree of doctor of divinity, honoris causa. He died in 1861, and an obituary notice of the Free Church Record summed up his character thus : “ Calm, discriminating, scholarly and undemonstratively heroic, the veteran Murray of Aberdeen has gone to his grave as a shock of corn cometh in its season.”

The uncle who befriended John Murray also took to his home the younger sister, Elizabeth, who remained with her uncle until her marriage with Mr. Robertson, the Congregational minister of Crichie in Aberdeenshire. Mr. Robertson, by his first wife, was the great-grandfather of Professor Robertson Smith, of Aberdeen and Cambridge. Elizabeth Robertson died at an early age in Scotland, and her husband then emigrated with the children to Canada, becoming the ancestor of a large family of Robertsons whose names have become household words in the Colony across the Atlantic. One of the daughters, Margaret Murray Robertson, was the authoress of Christie Redfern’s Troubles and other stories of a religious tendency, which had a great vogue in the latter half of the nineteenth century. Great literary gifts were also developed by one of the grandsons, Charles W. Gordon, better known, under his pen-name of “Ralph Connor,” as the author of The Sky Pilot and many other tales which describe the life of the Great North-West.

The third Andrew Murray, father of the subject of this biography, was ten years younger than his brother John, to whose encouragement and assistance it was largely due that he was able to complete his studies, and to obtain the status of licentiate of the Church of Scotland. Young Andrew was anxious to become a missionary—a desire which was probably stimulated, if not aroused, by the earnest advocacy of his elder brother, who was a powerful pleader for missions at a time when the cause counted but few enthusiastic supporters. But the mother was very loth to part from her younger and favourite son, and professed to be in great fear that, if he became a missionary, he would infallibly be eaten by cannibals. Love for his mother and deference to her wishes led Andrew to refuse an offer to proceed to St. John’s, Newfoundland. But when in 1821 he received an invitation to the Cape, the need of that Colony seemed to be so urgent that he could not find it in his heart to dismiss the appeal, while the possibility of doing something on behalf of the natives, and thus taking a small share in the missionary enterprise, was an additional motive to consider this as a divine call.

The invitation to South Africa came about in the following way. The Rev. Dr. George Thom, Dutch Reformed minister of the congregation of Caledon in South Africa, was in Britain on furlough in 1821, when he was commissioned by the then Governor of the Cape, Lord Charles Somerset, to obtain young ministers to fill the vacant charges, and teachers to instruct the rising generation, in the southern Colony. Dr. Thom, who was fully alive to the needs of the country, lost no time in commencing his quest. One of the first men to offer was Andrew Murray, as Dr. Thom relates in the following letter, dated London, 8th January, 1821—

The Rev. George Thom to Lord Charles Henry Somerset.

My Lord,—I have the pleasure to state, for your Lordship’s information, that the Rev. Prof. MacGill of the University of Glasgow has replied to the letter addressed to him on the selection of some ministers of the Established Church of Scotland, and the Professor states that he will with much delight communicate with several young ministers, who are gentlemen of excellent private character, of good talents, and of known loyal principles. I am looking for a second letter.

In the meantime Prof. Bentley, of the King’s College, Aberdeen, hearing of the necessities of the Dutch colonists, and of the kind intentions of Government to supply their wants, has written me two letters, offering the services of the Rev. Andrew Murray, Master of Arts, a clergyman of about thirty years of age, of established character and of good abilities : the necessary testimonials from the professors of languages and of divinity in the University will be forwarded to me immediately.

I am much rejoiced that there is a prospect of having the wants of the Dutch colonial Churches supplied, and the more, as besides the charges of Somerset and Worcester being vacant, there is every human possibility that several old Churches will soon be left destitute of Christian instruction. By a letter from Cape Town I find that Mr. Fleck has been declared by the physicians unfit ever to preach again. Mr. [von] Manger also has been long afflicted with disease and is advanced in life, and several of the country ministers are aged, and the minister of Paarl was able to preach only a few times during eight or ten months. I have fully stated to the gentlemen everything connected with the Churches agreeable to the colonial Church regulations, and your Lordship’s opinion respecting spending a few months in Holland.

It is a subject of much gratification to me that your Lordship manifests so much paternal care for the advancement of religion in the Colony, and I am sure it will add much to the pleasure which the Colonists will feel on your Lordship’s return to assume again the government of the Colony, that you will be able to announce a speedy supply of good ministers for the Dutch Churches being at hand. . . .

When Andrew Murray received the South African appointment his mother lay upon her deathbed, and in order to spare her the children refrained from telling her of the younger son’s impending departure. When the hour of parting came, John, the elder brother, who was also at his dying mother’s bedside, accompanied Andrew to the highway where the Aberdeen coach passed. Here the brothers knelt in prayer to commend each other and their dear ones to God, and before they parted sang together, “ O God of Bethel, by whose hand Thy people still are fed.” It was a final farewell, for Andrew never revisited his native land.

From Scotland, after ordination by the Presbytery of Aberdeen, the young minister went to Holland, where he remained for ten months in order to acquire the Dutch language. He then returned to London, from where he was to sail for the Cape with Dr. Thom and the teachers which the latter had secured.Dr. Thom’s quest for ministers and teachers was wholly successful. He secured not only Andrew Murray, but also the Rev. Alexander Smith, who 1908 among some papers in the parsonage at Graaff-Reinet unearthed an old diary of Andrew Murray, which had lain undiscovered for more than eighty years. It runs to seventy pages of foolscap and contains a full account of the voyage, lasting from the 27th February to the 1st July, 1822, between London Docks and Table Bay. The narrative, in which Mr. Murray throughout speaks of himself in the third person, is so interesting a human document, that we venture to make the following extracts from it—

Extracts from the Journal of Andrew Murray the Elder.

Early in the year 1821 His Majesty's Government were pleased to appoint the Rev. Dr. Thom to provide some preachers and teachers in connexion with the Church of Scotland to go out to the Colony of the Cape of Good Hope. After considerable trouble. Dr. Thom succeeded in engaging the Rev. Andrew Murray, preacher, of Aberdeen, as a clergyman for the Colony, and Messrs. Brown, Innes, Robertson and Dawson from Aberdeen, Mr. Rattray from Dundee, and Mr. Blair from Glasgow, as schoolmasters. In the beginning of February, 1822, Dr. Thom engaged a passage on board the brig Arethusa for the above-mentioned persons and those connected with them.

The Arethusa, a fine vessel of 180 tons burden, commanded by Captain Anderson, sailed from London Docks on Wednesday, 27th February, 1822,—Mr. and Mrs. Dawson on board. Mrs. Dawson, who had come on board a week previous to the vessel sailing, was safely delivered of a son on Saturday the 23rd. arrived in the Colony in 1823, and was stationed at Uitenhage; the Rev. William Ritchie Thomson, who afterwards became minister of Stockenstrom ; and three students who were still preparing for licence and ordination, namely, Henry Sutherland, Colin Fraser and George Morgan, in after years ministers at Worcester, Beaufort West and Somerset East respectively. Among the teachers engaged by Dr. Thom were James Rose Innes (afterwards Superintendent-General of Education), William Robertson (afterwards the Rev. Dr. Robertson of Swellendam and Cape Town), Archibald Brown, William Dawson, James Rattray and Robert Blair.

On Monday the 4th March it behoved the passengers who were to embark for Africa to bid a farewell to their dear friends in the metropolis. How noble soever the principles may be which actuate the preachers and teachers of Christianity in leaving their native shores, still, when they are called to take leave of their dear friends, and bid adieu to all those interesting scenes which had cheered their youthful years, they must feel much concerned.

On the morning of Monday the following individuals, after a pleasant passage on the steamboat, went on board the Arethusa—viz., Dr. and Mrs. Thom, their two children, Mrs. Dixie and two daughters, Miss Rose, Messrs. Murray, Brown, Innes, Dawson, Rattray, Robertson and Blair; Mrs. Rattray and two children, Mrs. Dawson and child, Mrs. Milne (the wife of a soldier) and a Mr. Bennet, bound for St. Helena —in all, twenty individuals. On the same afternoon the Arethusa sailed down the river for five or six miles, and there remained for the night, the Captain, Dr. Thom, and Mr. Murray being absent, the former being employed in settling some business, and the others taking leave of their dear friends, Mr. and Mrs. Nisbet, whose hearts and house have ever been open to all such as wished to devote themselves to the service of their Redeemer in heathen lands.

On the morning of Tuesday weighed anchor at six o’clock ; during the day enjoyed a favourable gale, and reached the Downs on the evening of the same day. While riding in the Downs on the night between the 5th and the 6th the Arethusa, in common with other vessels, was overtaken by a heavy gale, which lasted till twelve o’clock on Tuesday [Wednesday ?]. Four vessels were torn from their anchors, one of which soon after foundered, but happily the Arethusa remained fast at her moorings. The vessel lost was a brig from St. Thomas. The crew fortunately were all saved, although their safety was effected at the expense of the life of one of the boatmen who came to afford assistance.

“Good God, on what a brittle thread hang everlasting things!”

On the 7th remained in the Downs. A strong gale continuing to blow from the west, arrangements were made among the passengers for occupying their time to best advantage. Every gentleman appeared anxious to umpt such measures as might be thought advantageous for promoting each other’s improvement in those branches of useful knowledge which might be calculated, by the divine blessing, to promote their usefulness.

It was a full month before the Arethusa was clear of the coasts of England. The passage of the Bay of Biscay was, as usual, a stormy one. When near the Cape Verde Islands the brig narrowly escaped disaster, as the following account shows—

Thursday 25th [April] came in sight of Cape Verde Islands. The former night drew up, in order to avoid danger of running foul of them, but Capt. Anderson thought that on this night he might safely continue his course during the night. The afternoon had been spent in contriving what should be bought in St. Jago. Mr. Brown and Mr. Murray laboured for some time to learn some Portuguese words which they expected to need on the following day. In the evening Dr. Thom favoured the party with a history of the Colony of the Cape of Good Hope. Worship was conducted as usual, and about half-past nine o'clock Mr. Innes observed that it was time to go to bed. Dr. Thom said he would not in our situation go to bed without going on deck. Accordingly he went, when, a few minutes after, all the passengers were surprised to feel the vessel give a sudden forcible jolt against a rock. Mr. Murray observed that the stroke was certainly given upon a rock or fixed land.

All the passengers, on going on deck, heard the mate (whose attention to our perilous situation had been excited by Dr. Thom) cry out, "Captain Anderson, come! we are on land: the breakers are close to our lee bow.” An indescribable scene of confusion immediately took place, one crying that the breakers were on the bow, another roaring from the rigging that there was land or rock close upon our lee. The common sailors commenced crying—one saying that all was over ; another, we were fast, and could not stand out but a very few minutes ; while the mate cried, “Make no uproar, keep cool: let us prepare for meeting death like Scotchmen!”

Mr. Brown and Mr. Murray were able to go and assist the seamen to draw up or shorten sail; the rest of the gentlemen kept on the quarter deck, Dr. Thom giving orders for getting the boats in readiness. Dr. Thom wished Mr. Murray to go below and see what state the ladies were in. On going below he found them in as composed a state as could in similar circumstances be expected : nevertheless, a state more easily conceived than described. After engaging a few minutes in prayer, to plead the promise of God, “Call upon Me in the day of trouble, and I will deliver thee,” he read part of the 91st Psalm. The Captain and the mate then came into the cabin. The former appeared to be, as it wete, in a state of intoxication (perhaps through surprise), being unable to say where we were, what was the matter, or whither we could turn for safety.

At length the vessel was gotten off the rocks, which were afterwards found to be on a long point of the island of Mayo, where several large East Indiamen had been lost. After some consultation it was agreed that Dr. Thom, Messrs. Innes, Robertson and Brown should remain some hours on deck, as they could not be expected to sleep in such circumstances. Mr. Murray went to bed at one o’clock and slept soundly till four, when he was roused to go on deck, the other gentlemen being about to go to rest. After many a long and anxious look day appeared. Is there anyone in the least conversant with maritime affairs, who can consider the situation of the Arethusa on the evening of the 25th, and not be convinced that nothing less than the special interposition of that God who never slumbers nor sleeps could have preserved either lives or property? Driving with full sail against a brisk wind, and driven thus with great velocity against a range of fixed rocks while neither captain nor mate kept outlook, none but that God we had just before been worshipping in a social capacity could have delivered us ; and He was graciously pleased to interpose in such a manner as to convince the most unthinking mind that He, and He alone, brought us deliverance. . . .

A few further extracts will show that the voyage, like most sea voyages at that time, was subject to all manner of contrary winds and vexatious delays—

Tuesday we were about 12 deg. 26 min. S. latitude and 33 deg. 26 min. W. longitude. Some doubting we might be further west in reality than the Captain had found us to be, it was thought advisable that some one should remain on deck during the greater part of the night, for fear of coming on the American coast. Mr. Murray stopped up till about three o’clock. In the course of the night he had an opportunity to speak to most of the seamen, one by one, on spiritual and eternal subjects. He was happy to find they generally paid more attention to these subjects than could well have been expected.

Wednesday we were glad to find that the wind had become so much more favourable that we could not only steer south, and thereby keep from increasing our western longitude, but could even get a little to the east, and thereby lessen it. At twelve o’clock found the latitude to be 15 deg. 29 min. south, and longitude about 31 deg. west. Most of the passengers began to wish much for a good breeze to hasten our pace and shorten the voyage.

Thursday the wind continued favourable, so that we were able to make a considerable distance of easting. In the evening had some amusement respecting the manners and customs of the Cape farmers. All seemed to enjoy the description Dr. Thom gave of the simplicity of their manners. This description reminded us of those ages when tyrant custom had not shackled man.

Saturday 25th [May] found ourselves in a complete calm ; could make no way. Such delays were calculated to try the patience of those who have been already long detained on a voyage. This day the health of Messrs. Murray and Dawson was drunk in a glass of wine, it being the day before their birthday. Certainly it is most pleasant to see so many harmoniously uniting in good wishes for each other. It is hoped that the above-mentioned individuals were not unconcerned about the misimprovement of their past years and about the better improvement of those which may come.

Friday the 7th [June] had to contend with contrary winds, tacking sometimes east, sometimes west, and so made no progress. The Captain now began to grudge expenses very much, and to speak of shortening our allowance of water.

Friday 14th.—The day was somewhat cloudy, the wind very strong ; went most of the day at the rate of seven or eight miles an hour. Towards the afternoon the wind blew very strong indeed, so that the Captain was obliged to shorten sail considerably, and to put [things] in the best state for the approaching storm. About twelve at night such an immense sea broke over the vessel as made some to think that she could scarcely recover her upright position. At four in the morning such a strong and sudden gust of wind sprung up that made us drift before it, although we had up little or no sail. An apprehension was entertained for a short time that the wind would carry away our masts. On the morning of Saturday were happy to find that no injury had been done. The God who preserves all who confide in Him graciously kept us from all evil, and gave us cause to exclaim, "Oh! that men would praise the Lord for His goodness!"

The arrival in Table Bay is chronicled as follows—

Sabbath 30th [June].—A fine day, a good breeze and great progress. In consequence of coming so near land, it was thought advisable that the gentlemen should take their turn in looking out for land ; consequently Dr. Thom and Mr. Blair sat up till two o’clock on Sabbath morning, when Mr. Murray and Mr. Robertson succeeded till daylight. The weather being good public worship was conducted on deck by Mr. Murray, who preached from 2 Corinthians, v. 21. Immediately after dinner the meeting commenced, when the 116th Psalm was spoken upon by most of the gentlemen, who, it is trusted, experienced feelings similar to the Psalmist when he reflected on the many mercies of God.

Monday, 1st, July 1822.—Messrs. Innes and Dawson had stopped on deck till two o’clock, when Messrs. Brown and Rattray succeeded till day. These informed us that we had gone at the rate of seven or eight knots an hour during the night. Our longitude about 17 deg. east; began to look anxiously for land, it being seventeen weeks to-day since coming on board at Gravesend. Enjoyed a fine, fair wind, but a very heavy sea. In the evening a prayer-meeting for the spread of the Gospel. Between twelve and one o’clock, while Dr. Thom and Mr. Murray were on deck, Mr. Burch ell cried out, "Land! land!” How overjoyed we were to see for certain that we were but a few miles from Table Mountain. Next morning set sail, after stopping for a few hours, and reached Table Bay.

A few days .after their arrival at Cape Town the Government Gazette contained a notice of Mr. Murray’s formal appointment to the charge of Graaff-Reinet, in succession to the Rev. A. Faure, who had been promoted to Cape Town. Mr. Murray seems to have proceeded immediately to his new sphere of work. The township of Graaff-Reinet, which was to be his home until the day of his death, had been established as early as 1786, and was named in honour of Governor van de Graaff and his wife, whose maiden name was Reinet. Many years elapsed before the village, which was situated in surroundings of great aridity, even began to deserve its designation of the “Gem of the Desert.” A few months after Mr. Murray’s settlement it was visited by the traveller George Thompson, who has left us the following impressions of Graaff-Reinet in 1823—

25th May.—This being Sunday, I attended divine service with the Landdrost’s family at the district church, and heard the Rev. Mr. Murray preach in Dutch to a numerous and attentive congregation. Mr. Murray, like all the late-appointed clergymen of the colonial establishment, is of the Church of Scotland, which in doctrine and discipline corresponds almost entirely with the Dutch Reformed communion.

26th to 29th May.—I spent these four days in Graafi-Reinet. The place is wonderfully improved since the days of Barrow, when it consisted merely of a few miserable mud and straw huts. It contains now about three hundred houses, almost all of which are neat and commodious brick edifices—many are elegant. The streets are wide, laid out at right angles, and planted with rows of lemon and orange trees, which thrive here luxuriantly, and give to the place a fresh and pleasing appearance. Each house has a large allotment of ground behind it, extending in some instances to several acres, which is richly cultivated, divided by quince, lemon or pomegranate hedges, and laid out in orchards, gardens and vineyards. These are all watered by a canal from the Sunday River, which branches out into a number of small channels, and each inhabitant receives his due portion at a regular hour. This canal has been greatly improved, or rather constructed anew on a much higher level, by the present Landdrost,2 who, by indefatigable exertion, and entirely at his own risk, has carried it along the front of a rocky precipice, and by these means gained a large addition of arable ground, and a more certain and abundant supply of water. I was not a little surprised to find that this arduous task had been accomplished without even the aid of blowing irons or gunpowder, merely by kindling large fires upon the rocks, and when they were well heated dashing buckets of water upon them.

The population of Graafi-Reinet, of all colours, amounts to about 1,800 souls. The town is built in a sort of basin, almost encircled by the deep channel of the Sunday River, and closely environed by an amphitheatre of steep rugged mountains. This position, and the arid quality of the red Karroo soil, render it oppressively hot in summer. At that season, however, the atmosphere is sometimes agitated and cooled by violent thunderstorms, accompanied by heavy rains. In winter the weather is frequently rather cold, owing to the elevated situation of the country just at the foot of the Snow Mountains ; but while I was there the air was delightfully temperate, and the sky cloudless and serene.

Mr. Murray was the sixth minister of Graaff-Reinet, and he found the congregation supplied with a suitable church in which to worship, and a roomy parsonage for the use of its pastor. The latter was to be his home for forty-five years and the birthplace of all his children, and it, therefore, merits some description. It was in every respect the finest residence in the village—far finer and more commodious than the Drostdij, in which the Landdrost (or Magistrate) officially resided. It stood in a side street at some little distance from the church, and boasted a spacious yard and outbuildings, with a large garden behind. One of the daughters of the manse has given us the following description—

Ascending by the stone steps we come to the front door, and entering, find ourselves in a large lobby or hall, called the Mein voorhuis, because there was a larger one [groot voorhuis) beyond—a spacious dining hall, with doors on all sides, leading into a smaller dining-room, bedrooms, etc. A part of the big hall was later on partitioned off, to give a more comfortable dining-room.

On the left side in front was the drawing-room, and on the right the study and another bedroom. The front stoep, and also the back stoep, were supported by arches, and underneath the whole house ran a series of rooms corresponding with those above. Some of these were often used as bedrooms when the house was full of visitors. They included the cellar, below the big dining-room, the hout-kamer (wood room), kalk-kamer (lime room), kaf-kamer (chaff room) and waggon house. But these arches, with passages beyond, seemed made on purpose for playing hide-and-seek, and often resounded with the voices of the merry, happy children.

From the back stoep, by two circular flights of steps, you went down to the garden. First, the flower garden, then an avenue of orange trees, with tall lilac bushes in between. At the side of the walk was the vineyard, and at the further end of the garden were fruit trees of all kinds, laden in summer time with such fruit as we have never tasted since, and to which the dear children were allowed to help themselves without stint, and regale also their companions who came to play with them. The other half of the garden was sown with oats for the minister’s horses, and there was a large plot of lucerne for the cow. On the further side of the lucerne was a row of choice fig trees, and beyond was the boundary wall.

In 1824, two years after his arrival at Graaff-Reinet, Mr. Murray went up to Cape Town in order to attend the meeting of Synod, and on that occasion first met the young lady who became his wife. She was Miss Maria Susanna Stegmann, eldest child of Johan Gotlob Stegihann and his wife Jacomina Sophia Hoppe, who were both of German descent. The mother of Johan Gotlob Stegmann was Sara Susanna Roux, whose great-grandfather, Paul Roux, was one of the Huguenot refugees, who were driven from France by the revocation of the Edict of Nantes, and arrived at the Cape in 1688. Jacomina Sophia Hoppe, the maternal grandmother of the subject of these memoirs, was not of pure German descent, since her maternal grandparents bore the thoroughly Dutch names of Pieter Greeff and Jacomina van Deventer. From his mother’s side it is evident that many strains mingled in the blood of Andrew Murray—German, French Huguenot, and Calvinist Dutch, interfused to form a sturdy South African stock.

When Andrew Murray took to wife Maria Stegmann, the latter was but sixteen years of age, and had naturally received but a slight education, and that chiefly in the Dutch language. But her mind was alert, and her husband took delight in instructing her, reading with her such books as Rollin’s Ancient History and Hume’s History of England. The father-in-law, Mr. Stegmann, had apparently the greatest confidence in the piety of his son-in-law and the devotion of his daughter, for when his wife died and he was re-married to a Miss van Reenen, he sent his young son, Georg Wilhelm, to Graaff-Reinet that he might be under the home influence of Andrew and Maria Murray ; and when his second wife presented him with a son, the infant received the name of Johan Andrew, the latter name in honour of the minister of Graaff-Reinet. It is pleasant to be able to state that both these sons became preachers of the Gospel, Georg Wilhelm as minister of the Lutheran Church in Cape Town, and afterwards as pastor of the D. R. Church at Adelaide, and Johan Andrew as minister of Ceres. Georg Wilhelm, the “ Uncle William ” of later years, was a man of great sincerity and heartiness of character, and a famous revival preacher in days when special services and revivals were not much spoken of.

Andrew Murray the Scotsman soon identified himself completely with the land of his adoption. From the little volume of reminiscences, Unto Children’s Children, by one of his daughters, we take over the following lines concerning his life and the nature of his work at Graaff-Reinet—

He cast in his lot so whole-heartedly with his people that his children cannot remember ever hearing him express the wish to visit his native land. How happy he was among his people only his children, who grew up in the presence of that loving intercourse, can testify. Earnest, affectionate and sincere in all his relations, he never forfeited the respect and esteem accorded him by all. How often we have heard him say, "The lines have fallen to me in pleasant places, and I have a goodly heritage.” His love for his people came out touchingly in an incident towards the close of his life. He was suffering from the effects of a, cold ; and on his leaving a certain farm a young man, who had waited on him very tenderly, brought a hot brick and placed it beneath his feet in the cart, whereupon he turned to his travelling companion and said, “Ik woon in het midden mijns volks ” (I dwell in the midst of my people).

His parish covered many hundreds of square miles. He established many new congregations, such as those of Aberdeen, Colesberg, Middel-burg and Murraysburg, and until these parishes were supplied with ministers of their own—and that was not easily done then—he remained their preacher and pastor. He had to undertake long journeys to these places, sometimes being from home for a fortnight at a time for this purpose. At every farmhouse along the road where the minister stopped for the night, he had scarcely dismounted from the large, springless horse-waggon, before the Bible would be produced and he was asked to conduct a service. He always insisted on all the servants and shepherds being brought in ; and, weary though he was, rejoiced at being able to break the bread of life to hungry souls. After the death of the Rev. John Evans, the large congregation of Cradock was also vacant for several years, and our father had to go there every quarter in order to administer the sacrament, holding services for three days—“Preparation" on Saturday, “Communion” on Sunday, with six tables of communicants to be successively addressed, and "Thanksgiving” on Monday. Added to this was the work of catechising, holding church meetings, attending to cases of discipline, celebrating marriages and baptizing infants. . . . Then there was huisbezoek or family visitation on the Sunday afternoon and Monday morning. This was not, as the name seems to imply, going to the houses : that was out of the question, as the people lived on farms, far apart from each other. The families were admitted in turn to the minister’s bedroom, which had to answer the purpose of study or vestry, and there they were seriously and affectionately exhorted, advised, encouraged or rebuked, as the case demanded.

Of the visits of the missionaries how much there is to tell! English, Scotch, French and German missionaries found it not only convenient, but most refreshing, to rest themselves and their wearied oxen on the long journey between Port Elizabeth and the interior (or on their way back on a visit to Europe) at the Graaff-Reinet parsonage. Men and animals found room in the spacious house and yard, the outrooms affording lodging for a whole host of Bechuana or Basuto drivers and leaders of oxen. The abundance of fruit made it like an oasis in the desert to the missionary children. The Paris Missionary Society presented Mr. Murray with a handsome timepiece in acknowledgment of the kindness shown to their missionaries.

How fresh in the minds of some of the children are still to-day the visits of Mr. Moffat and of Dr. Livingstone, who has since become so famous. One of us remembers seeing Dr. Livingstone come hurriedly into the dining-room, late for breakfast, triumphantly exhibiting a large hatchet, just to his mind, which he had purchased at the store of Heugh and Fleming. Some years later the children were called to listen while Papa read aloud letters he had received from the explorer, telling of his early journeys into the far interior, where he found tribes who manufactured rings and bracelets of gold. The children cherish lively recollections, too, of the earlier French missionaries—Pellissier, Holland, Casalis, Lemue, Lauga, Arbousset, Daumas—the first ones unmarried, but the later comers accompanied by their sprightly French wives. We wondered at hearing them talk so fast in an unknown tongue. A friend of missions. Major Malan, said long afterwards that it was the kindness shown to missionaries that had brought so large a blessing upon the minister’s family, adding, "For God pays back in kind.”

The chief characteristic of the household was reverence. We reverenced God’s name and God's day and God’s Word. The wife reverenced her husband ; the children reverenced their parents ; the servants reverenced their master and mistress. The children were trained in the ways of the Lord. They were taught to render obedience in such a way that they never seemed to know it. Their father’s word was law; from his decision there was no appeal; his wisdom was never questioned. It was almost curious to see the reverence with which the young men, after years of study in Europe, and themselves ministers, would bow to their father’s decision in every matter where they had asked his advice.

"Our father's conversations with his children were very instructive.

His sons remember rides with him upon which he told them many interesting things connected with natural history or geography. The occasions on which he spoke to his children about their souls were few but well chosen, and his words never failed to make an impression. It was generally on a Sabbath evening after family worship when the child came for a good-night kiss. “Well, dearie, have you given your heart to Christ yet?" or, “Will you not, before you go to bed to-night, give yourself to Jesus?” Or on a birthday he would say, “This is your birthday: are you born again?” One thing that impressed us particularly was that he expected that the elder children should interest themselves in the soul’s welfare of the younger ones. To a married daughter, visiting her old home, he said, “Have you spoken to the little girls about their souls yet? I wish you would do so." The children were encouraged to correspond freely with their elder brothers on the subject.

Many words of Scripture became engraven on the hearts of the children through hearing their father repeat them with great feeling and emphasis. Indeed, he has left them to us as a most precious legacy. The word of Christ did indeed dwell in him richly, and he taught and admonished us in psalms and hymns and spiritual songs, singing with grace in his heart unto the Lord. Many a sweet verse has been imprinted on our minds and memories from hearing him repeat it half aloud to himself, as he walked up and down the great dining-room after supper. We have heard him say at such times, his face and manner betraying the deepest emotion—

“And when I’m to die, Lord, take me! I'll cry,
For Jesus has loved me, I cannot tell why’’—

and stopping in his walk he would say, addressing one of us, “Can you tell why?” and then go on with—

“But this I do find, we two are so joined He’ll not be in glory and leave me behind."

His own conversion had been associated with the hymn When I can read my title clear. He told his eldest daughter that, as a youth, being in great anxiety about his soul, he took that verse and spent a whole day in the woods, determined not to return home till his title was made clear to him.

As sacred as the memories of the Sunday evenings are those of the Friday evenings, which our father regularly devoted to praying for a revival. He would shut himself up in the study, and read accounts of former revivals in Scotland and other countries, and sometimes come out of his study with Gillie's Collection in his hand, to read us the story of the outpouring of the Spirit on the Kirk of Shotts or of the revivals in Kilsyth and Cambuslang. Once he read about a minister who had prayed for a revival for forty years before it came, and then he said, Ay, and that is longer than thirty-six. ’’ His children will never forget standing outside his study door, listening to the loud crying to God and pleading for an outpouring of His Holy Spirit.

He did not pray in vain. Many can still remember how, at the Conference at Worcester in i860, when the wave of blessing which had swept over America, Ireland, Scotland and England had just reached our shores, he quite broke down when he spoke of his great longing for a revival. Within a year of that date the blessing came to his own congregation. Who shall describe the joy of that husbandman who had so long waited patiently for the precious fruit, when his patience of hope was so richly rewarded! “I can imagine Papa’s joy,” wrote one of the children, who was away from home; “I think he must be saying with Simeon, Lord, now lettest Thou thy servant depart in peace, for mine eyes have seen Thy salvation.” When this letter was read to him, the tears came into his eyes and he said, "It is just that.”

He had warm sympathy with every good work, by whoever begun and in whatever part of the world. He watched with great interest the progress of the Disruption in Scotland, and his enthusiasm was roused by looking at a facsimile of the signatures to the "Act of Separation and Deed of Demission." In every good cause he took the lead. Long before slavery was abolished he had espoused the cause of the slave. When upon his marriage, as was the custom of the time, a female slave was given to the bride to accompany her to her new home, the bridegroom gave the girl her liberty before she set out with them.

In the course of his ministry he founded no less than eight new congregations, selecting the site of the town, inducting elders and deacons, planning the building of the church, and so forth, until a minister could be called. Two towns, against his expressed wish, were named in honour of him—Murraysburg (after himself) and Aberdeen (after his birthplace). He always had a very strong feeling against remaining too long in the ministry and (as he expressed it) keeping out a younger and stronger man. Increasing ill-health led him to resign his charge at the age of seventy, and he had not long to wait before the Master took him home.

On one of his last journeys he took a chill, which aggravated his disease. During the last few weeks he kept his bed, and suffered much pain, but was always patient and cheerful. -On the last Sabbath of his life, when the elders came in after service to see him, he enquired about the sermon; and then, knowing probably that his end was near, he said solemnly, " I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him until that day, until that day.” As our mother had been up with him all night, she was persuaded to take a little rest in the next room. He followed her to the door with his eyes, and then repeated the verse—

“Jezus! uw verzoenend sterven Blijft het rustpunt van ons hart”

(Jesus! thine atoning dying Still remains my heart's relying.) When the watchers saw that he was soon to leave them, they called our mother; but just as she reached the bedside, he breathed his last.

Some further reminiscences of the mother must find a place in this biography. They are from the pen of the same daughter who has given us so touching a description of the father—

How can a child attempt to describe a mother, and especially such a mother ? To us she never seemed at all like anyone else ; she was just Mama. She taught us to read before we were old enough to be sent to school, and the hymns and verses which we learnt at her knee have remained in the memory for a lifetime. When our father was from home, Mama took upon herself the task of hearing the boys repeat their lessons before going to school. One of her sons still remembers how, when he grumbled at his difficult Latin lesson, Mama learned the lesson with him, and made him take the book while she repeated it, and so encouraged him.

On Sunday she taught us the Kort Begrip (Shorter Catechism). It is sweet to recall those Sundays. Such Sabbath-keeping has gone out of fashion. Children now would perhaps think it a weariness, yet we cannot rememher that we as children ever did. The day was strictly observed. On Saturday afternoon there was the usual cleaning up and sweeping about the house, and the children can all remember being sent down to the cellar to fetch potatoes for boiling, and raisins for the yellow rice that was a regular item in the Sunday dinner. The meat was either cooked on Saturday, or else so prepared that it could be easily warmed ; for on Sunday it was compulsory for every one to go to church, the nurse-girl and the baby only excepted. There was often a cold tart on Sunday. The fruit, that in summer always appeared on table three times a day, had been gathered on Saturday. A walk in the garden was of course allowed, and here and there a fruit might be gathered ; but no tree climbing and no fruit-picking on a large scale was permissible, as on other days.

Once a week or once a fortnight our mother would indulge in a visit to one of her friends. Let us try and describe this visit. Before school one of the daughters takes a message from Mama to Mrs. Elsie Zier-vogel or to Mrs. Berrange: ”If it is quite convenient, Mama asks permission (laat belet vragen) to visit you this afternoon.” If the lady had some engagement for the afternoon, she did not hesitate to say so; if not, the answer would be, "I shall be very happy to see your Mama this afternoon.” Our dinner was at noon, and between two and three Mama would be ready to go, taking her work with her in her reticule. Arrived at the friend’s she was ushered into the large cool parlour, in which the lady of the house sat ready to receive her visitor, with her work beside her. On the side-table stood a well-filled cake-basket, covered with a spotless white serviette, a small tray, holding two glass pots of konfijt (preserve) and a differently shaped glass bowl of clear water, in which were two small silver forks, for the purpose of conveying a portion of preserve to the saucer. At three tea was sent in, and the preserves served with it, and at five coffee and cake. After that the garden would be visited, the lady of the house usually having the care of the vegetables as well as the flowers. When the little daughters of the parsonage came home from school at four o’clock, they found their Sunday frocks and bonnets neatly laid out on the bed in their mother’s room; and dressed in these they set forth to join Mama at the house where she was visiting.

The event in the lives of the family was the visit, once in five years, to Cape Town, the metropolis, where the meeting of Synod was held. Oh ! those months of anticipation, those weeks of preparation ! There were the ten fine horses, the loan of some kind elders or deacons, kept in the stable to be fed up for the journey ; and the horse-waggon, which had long been standing unused in the waggon-house, brought out and cleaned and painted afresh. And when the team had to be tried, and the children obtained a drive through the streets, their enjoyment began. Then came the fitting into the waggon of the katel—a wooden frame filled in with wicker-work of cane, and hung inside, two feet above the floor of the waggon—which had to serve as seats by day and bed by night. Then the plat vaatjes (two flat water kegs) cleaned and filled, the larger with water, and the smaller with wine, which was needed for mixing with the almost stagnant water drawn from pools or halfdry fountains along the way through the Great Karroo. Driver and coachman were hired, whip and harness provided, and—last but not least—the tar-barrel, which we have almost forgotten, must be attached to a hook at the side. A bad look-out if it had been forgotten, and the wheels had caught fire ! It was a source of endless speculation to the children, what the actual danger of such a fatality was. Beneath the waggon was swung the rem-ketting (a large iron chain for locking the wheel in going down-hill): we were ignorant of brakes in those days. Behind hung the trap—a wooden platform designed to hold pots, kettle and gridiron.

All was now ready for the eventful morning of the start, when the finishing touches were given, the trunks skilfully stowed away beneath the katel, the bedding placed upon it, with extra blankets and pillows for the overflow members of the party to sleep on at night underneath the waggon. The kost-mandje (provision-basket)—covered and lined so as to exclude the dust, well stored with good things, and supplied with cutlery, crockery and table requisites—found a place behind. As this basket could not contain enough food for ten or twelve people for ten days, room had to be found for bags full of Boer biscuit, biltong (dried meat) and sausages. The side pockets were carefully fixed and arranged inside the tent of the waggon, and stocked with toilet apparatus, candles and matches, a Bible and hymn-book, some medicines, and ointment and bandages for possible casualties along the road.

Then came the supreme moment of starting, when the horses had been inspanned, and each traveller had taken his appointed seat. " Crack went the whip, round went the wheels, were never folks so glad ! ” The first stage of three hours (18 miles) ended all too soon, but then followed the delights of the first outspan and encampment in the veld, when each child went to gather an armful of sticks to help in lighting the fire and preparing the meal. These outspans were just a series of picnics, brimful of enjoyment for the happy children.

The journey from Graafi-Reinet to Cape Town occupied ten days. It was broken by the Sunday rest at some farm or village. Some nights were spent at hospitable farmhouses ; but in the Karroo the whole family lodged in and around the waggon. The morning start was usually made long before daylight, and just after sunrise we halted for breakfast. Family worship, night and morning, was never omitted. The hour of the first and the last stage was spent in singing. Those were days long before Sankey or Church Praise or even Bateman existed. Yet what a rich store we had, both in English and Dutch hymns ! We possessed the Dutch Psalms and Hymns, the Scotch Paraphrases, the Cottage Hymns and the Olney Hymns ; and, best of all, a little stock stored in the memory of what were called Slaven Gezangen (Slave Hymns), compiled for the use of native congregations, which were so simple and sweet that they were loved the most of all.

Mrs. Murray survived her husband for twenty-three years, and died at Graaff-Reinet in the old parsonage, which had then become the home of her son Charles and his family, in the eighty-first year of her life. During the time of her widowhood, so long as health and strength remained to her, she would travel about the country, sojourning now with this son or daughter and now with the other, but always returning to the Graaff-Reinet home. Her delight in her children, grandchildren and great-grandchildren was only equalled by the affection and reverence with which they regarded her.

The first child born to this godly couple, Andrew and Maria Murray, on the 15th September, 1826, was a son, who received the name of John, after his mother’s father and his father’s brother. Andrew, the subj ect of this work, was the second son, born on the 9th May, 1828 ; and he was followed by William born in 1829, and Maria, the eldest daughter, born in 1831. Charles, the fourth son, arrived in 1833, and was followed by a little daughter, Jemima, who was only two years old when the two eldest sons were sent to Scotland for their education in 1838.

Of Andrew’s youth little is known. He and his brother John were always the closest of companions. John was quiet, thoughtful, studious, slow of speech, and gave early signs of the grace that was in him. Andrew was a boy of somewhat exuberant spirits, less quiet and less studious than his elder brother, but active of body, quick in thought and speech, of a retentive memory and able easily to assimilate knowledge. Not less earnest than his brother, and devout from childhood, he professed to date his conversion from a much later period, when he was already a student at the university of Utrecht. The two lads were in many respects a contrast. John was the true son of his father—silent, reserved, and cautious in word and act. Andrew reflected in his features and character the bright and eager disposition of his mother. In spite of this difference of temperament, or perhaps, because of it, the brothers cherished the highest affection and regard for each other. John frankly admired the talents of his younger brother who, though two years his junior, kept beside him through all their ten years of study; and Andrew revered John’s steadiness of character and sobriety of judgment, while he tried to emulate his industry and his methodical habits of work. The ties of affection and esteem which united the brothers endured throughout the years of their ministry, and were only dissolved by the death of John Murray at the age of fifty-six.

For convenience' sake a full family record is here appended:

Children of Andrew and Maria Murray.

1. John, born 1826 ; married in 1850 Maria Anna Ziervogel, born 1830. Issue: eleven children.

2. Andrew, born 1828; married in 1856 Emma Rutherfoord, born 1835. Issue: eight children.

3. William, born 1829 ; married in 1855 Elsabe Antoinette Gie, born 1836. Issue : ten children.

4. Maria, born 1831 ; married in 1852 to Johannes Henoch Neethling, born 1826. Issue : ten children.

5. Charles, born 1833 ; married in 1861 Amelia Jane Bailie, born 1844. Issue : thirteen children.

6. Jemima, born 1836; married in 1855 to Andries Adriaan Louw, born 1827. Issue : nine children.

7. Isabella, born 1839 ; married in 1861 to Jan Hendrik Hofmeyr, born 1835. Issue : twelve children.

8. James, born 1843 (died unmarried).

9. George, born 1845 ; married in 1871 Catharina Johanna Louw, born 1852. Issue: sixteen children.

10. Helen, born 1849 (unmarried).

11. Eliza, born 1855 ; married in 1875 to Hendrik Ludolph Neethling, born 1845. Issue : two children


The Life of Andrew Murray (South Africa)

Chapter 2

Seven Years in Scotland

There is such a thing as an atmosphere of belief. It is equally true that there is an atmosphere in which young men may best arrive at life decisions, and that atmosphere can best be generated in genuinely Christian homes. Unconsciously, in most cases, the child fulfils the desire of the parent’s heart.—John R. Mott.

IN the fourth decade of the nineteenth century the fortunes of popular education at the Cape were at their lowest ebb. The impetus imparted to the educational enterprise in 1822, when the able teachers secured by Dr. Thom commenced their labours, had died away. The salaries offered were so meagre that the majority of these men soon found spheres of work which provided better emoluments. Mr. Innes was appointed professor of mathematics at the South African College, and subsequently became the first Superintendent-General of Education, Mr. Robertson returned to Europe to qualify for the ministry of the D. R. Church, and some of the rest adopted other occupations. The condition of the public schools of the country sank lower and lower. While the population of the Colony in 1838 totalled about 100,000 whites, there were not more than twenty-three schools in receipt of a Government subsidy. The masters of these schools were paid £40 per annum from the public treasury, with an additional £5 for every ten pupils over the first twenty. On these terms qualified teachers were unprocurable, and those who came forward were able to teach little more than the three R’s. In some of the larger towns, like Graaff-Reinet and Cradock, enterprising parents, whose children required an education beyond that which the village school could supply, clubbed together to obtain a teacher who should instruct five-and-twenty pupils in Latin and mathematics, and all for the munificent salary of £120 per annum.

In Cape Town there were two institutions for higher education. These were the South African College, founded in 1829, and the school known as Tot Nut van’t Algemeen (Pro Bono Publico), the latter being at this time practically a feeder to the former. Among the farmer population of the country districts education was in the saddest condition of all. Sir John Herschel, the famous astronomer, who about this time drew up a memorandum on the state of education at the Cape which marked the dawn of a brighter day, reminded the Governor that schoolmaster was a term of reproach among the Boers. And no wonder ; for they were obliged to content themselves with the services of discharged soldiers, who tramped the country from farm to farm, but who were both intellectually and morally incompetent to impart even the most elementary instruction. Such was the state of affairs in the thirties. The oversight of educational concerns was entrusted to the Bible and School Commission, composed of a number of Cape Town clergymen representing the Dutch Reformed, Lutheran, Anglican and Scotch denominations, with a sprinkling of Government officials. These worthy men had little acquaintance with the real needs of the country, were sadly lacking [in initiative, and conducted their business for the most part on the laissez aller principle.

It was natural that Andrew Murray and his wife should be greatly exercised about the education of their two elder sons. The prospects were far from bright. There seemed to be small chance within the Colony for two lads of talent to secure an education which would fit them to play their parts in life. And so, after much thought and prayer, the parents arrived at the decision to send their sons to Scotland, placing them under the charge of the Rev. John Murray, in Aberdeen. This decision was reached, we may be sure, with heavy hearts, for the voyage from South Africa to Europe in those days was protracted and dangerous, and the severance from their beloved boys must needs be, at the best, for a long period of years.

Mr. and Mrs. Murray accompanied their sons to Port Elizabeth. Here, in July 1838, John and Andrew went on board the sailing vessel which was to convey them across the ocean. They were placed under the charge of the Rev. James Archbell and his wife, Wesleyan missionaries, who were proceeding home on furlough. Asked in after years what he could remember of the voyage to England, Andrew used to reply, “Nothing at all, except that Mrs. Archbell had a baby.” The sea voyage seems to have been moderately prosperous. The only complaint in which the father indulges is that, with the exception of a few lines by Mr. Archbell from St. Helena, he had no word from his absent sons until after the lapse of seven months, to a day, from their departure from Port Elizabeth.

The boys reached Aberdeen one day in the autumn of 1838, and on the very next morning their uncle John, who held strict Scotch views on the sin of idleness, took them over to the old Grammar School. This famous building has now wholly disappeared, and its site is occupied by a statue of General Gordon. The change from sunny South Africa to bleak and wintry Scotland, and the sudden introduction to new scenes, new masters and new companions, must have exercised a depressing influence upon the two lads, who were only ten and twelve years old respectively. Fortunately they were both studious, and the necessity for application -to their studies, coupled with the natural ambition to prove that Colonial lads were not utter savages, left them no time to yield to melancholy humours. The subject to which chief attention was paid was Latin, and though the brothers had enjoyed no other instruction than their father’s, they found that what they had acquired was quite equal to the average attainments of boys of their own age in Aberdeen.

Of the impression which the lads made upon the members of their uncle’s household we know hardly anything, beyond the reminiscences contained in the following lines by their cousin, Miss Isabella Murray, who confesses that she was less than a year old when Andrew became an inmate of their home—

He and his brother, when they arrived after a miserable voyage, were suffering from scurvy . . . and I have always thought with pity of the dear little fellow being entered at the Grammar School the first morning after his arrival. But he was very happy there, and had a great teacher in Dr. Melvin, of whom Professor David Masson has written so graphically. I cannot tell you anything remarkable of his early days with us. He was a bright, lovable boy, extremely obliging, and devoted to his brother John, to whom he owed much. John was studious and thoughtful beyond his years, and seemed weighted with a sense of responsibility, both on his own account and Andrew’s. Strange to say, when both boys sat for the entrance examination at Marischal College, it was the younger boy, then only thirteen, who gained a bursary. One remarkable thing I can tell you which applies to both boys,—with neither of them had their uncle and aunt even once to find fault during their eight years’ stay in our house, and this was due, we believed, to incessant prayer for them in the Graafi-Reinet home. We, the younger members of the family, looked on them as brothers, and were broken-hearted when they left us.

A good many letters, chiefly from the father to his sons, have been preserved from the Aberdeen period, and though they cast little light upon the circumstances under which the youths lived or the progress they made, a few extracts are here presented because of their general interest—

Rev. Andrew Murray to his sons John and Andrew.

Graaff-Reinet, 30th August, 1838.

My dear Boys,—I should have written to you before this time, had it not been that we have been expecting every post to hear something from you from St. Helena. You may both depend on it, though you are out of our sight you are seldom out of mind. We have been as it were following [you] with our fervent prayers that the God of the ocean may have been your Protector and your Guide, and we cherish the strong confidence they shall have been heard and answered. We trust also that you have not forgotten to cry to this God, “Thou art my Father, the Guide of my youth.”

You may sometimes think it hard that whilst so many young people you have known, and yet know, enjoy all the happiness of the paternal circle, you should have been sent so far from it. I trust, however, that you will ever remember that this has taken place for your own good. You know God has appointed me my station and my work here

You know also, had my affection for you so far B^yedw&h keep you here, you could never have seen or known the half of the good you are likely to see and know now. It will, however under the blessing of God, depend much on yourselves whether or not the step we have taken, shall be for your real benefit m this life and that which is to rejoice to think that your Uncle will not fail to put you in mind of these things. You must try to be always open and candid with him. You may think him sometimes rather too strict, but believe me he will always have your real good at heart. Do not then do or even plan anything you would not like him to know of. Whatever school he may see meet to send you to, believe it is for your good. Try to keep as far up in your classes as you possibly can. Prepare your tasks well in the evenings, and trust not too much to the mornings even when the lessons may be pretty easy.

Mr. Frames, whom you may have seen at Port Elizabeth, has been nominated to the Governor by the School Commission for the situation Mr. Blair had. Should he succeed, he knows little of Latin, so that he could not have helped you, had you remained. Mr. Faure and Mr. Robertson have both asked me for William, as they have Latin schools in Town and at Swellendam, but we do not like to part with him yet. Tell your Uncle that I have this day received his letter of the 22nd of May, and that I shall in common with many of my brethren ever feel grateful to him for his exertions in behalf of the interests of our Church in this case of Mr. Shand.

Now, my dear Boys, let us hear from you frequently, as everything about yourselves, your friends, your lodgings and your studies will be sure to prove very interesting to us, and many friends here will be enquiring about you. As it is near post time I must bid you both adieu, commending you daily to the care and keeping of our ever blessed and adorable Father in heaven.

Graaff-Reinet, 5th March, 1840.

My dear Boys,—Your long expected and very agreeable letter of the 7th November gave us all very great pleasure indeed. We were delighted to learn that John had gotten prizes, and that you, Andrew, stood so near to him. What gave me the greatest satisfaction was that you, John, seemed at least to take pleasure in communicating to us Andrew’s respectable appearance in his classes. I trust you will both continue to do your best, as these prizes are valuable as marking a certain standing in the class.

Nothing could afford me greater delight than to hear of those revivals of religion in the West of Scotland to which Andrew has alluded in your letter. It affords me joy to hear of any number of souls brought to Christ anywhere, and it would increase the joy to think, my dear Boys, that you, though young, begin to take some interest in such things.

You will see that one cause I write short this time is because your little brothers and sisters have taken up the space, and communicated some of those local and domestic things I might have mentioned. I rejoice that God so ordered it that you went to Aberdeen about the time you did, for as you now see yourselves, your time would have been lost here. . . .

Graaff-Reinet, 15th December, 1840.

My dear Boys,—We trust you continue to enjoy good health. We were a little uneasy to see from your letter of the 30th July that Andrew had not been very well when out at Clatt during the summer vacation. We trust, however, that he is now quite well. I was much pleased with your account of your trip. Bennachie and Tap o’ Noth put me in mind of my young days. When you have an opportunity give my compliments to those kind friends in the Garioch who were asking about me, and who showed you so much kindness. I trust, however, that such little excursions do not tend to take away your attention from your studies, but make you resume them with renewed alacrity. You must try beyond all things to serve and please God through our blessed Redeemer. Wisdom’s ways are ways of pleasantness, and all her paths are paths of peace. The promise is, they who seek the Lord early shall find Him ; and oh ! blessed are all such as find Him. . . .

The revivals of religion in the West of Scotland, to which allusion was made in one of Andrew’s letters, were connected with the remarkable work of that young preacher and saint, William C. Bums. He was one of the earliest personalities to exercise spiritual influence over the youthful Andrew, and some account of his activities will, therefore, not be out of place. During his student years William Burns received a powerful impulse towards the mission field, and offered himself to the Mission Committee of the Church of Scotland as a missionary to India. By a providential chain of circumstances which he has himself described, he was for a time deflected from his original purpose, and led to devote himself to those evangelistic labours which resulted in such large blessing for Scotland,

Mr. McCheyne (he writes), about to set out for Palestine, wrote asking me to take his place at Dundee. I found myself unexpectedly free to do this, and being speedily licensed I entered on my duties in that memorable field. This was at the beginning of April [1839]. In the month of June or July I received the call that I had long looked for, being asked by the India committee to go to Poonah in the presidency of Bombay. My engagement at Dundee stood in the way of my at once complying, and another call which the Jewish committee me to go to Aden in Arabia increased the difficulty. While asking guidance in regard to my duty I went to the communion at Kilsyth in July, when the Lord began to employ me in a way so remarkable for the awakening of sinners, that in returning to Dundee, and finding myself in the midst of a great spiritual awakening, I was obliged to make known to both committees that, while my views regarding missionary work remained unchanged, yet I found that I must for the time remain where I was, and fulfil the work which God was laying upon me with a mighty hand.

The marvellous influence which Mr. Burns wielded over the great congregations that gathered to hear him, and the wave of blessing which everywhere followed his ministrations, can be ascribed to no other agency than that of the Divine Spirit. With the exception of a voice of remarkable compass and power, he possessed few natural qualifications for popular preaching. His biographer says in this connexion—

Young, inexperienced, measured and slow of speech, gifted with no peculiar charm of poetry or sentiment or natural eloquence or winning sweetness, he bore so manifestly the seals of a divine commission, and carried about him withal such an awe of the divine presence and majesty, as to disarm criticism and constrain even careless hearts to receive him as the messenger of God. If his words were sometimes few, naked, unadorned, they were full of weight and power, and went home, as arrows directed by a sure aim, to the hearts and consciences of his hearers. Literally it might be said of him that his speech and his preaching were not with excellency of speech and man’s wisdom, but in demonstration of the Spirit and of power. . . .

[When preaching at Kilsyth on the 23 rd July, 1839] his manner at first, and through nearly half of the discourse was, as usual, calm, deliberate, measured ; nor did he, I think, greatly diverge either in words or in sequence of thought from the line of the written discourse ; but there was about him throughout an awful solemnity, as if his soul was overshadowed by the very presence of Him in whose name he spoke ; and as he went on that presence seemed more and more to pass within him and to possess him, and to bear him along in a current of strong emotion, which was alike to himself and to his hearers irresistible. Appeal followed appeal in ever-increasing fervour and terrible energy, till at last, as he reached the climax of his argument, and vehemently urged his hearers to fight the battle that they might win the eternal prize, the words No cross, no crown pealed from his lips, not so much like a sentence of ordinary speech, as a shout in the thick of battle.

Writing a full year after the occurrences, Mr. Burns describes the effect of his preaching on that memorable day at Kilsyth in the following terms—

During the whole of the time that I was speaking the people listened with the most solemn and rivetted attention, and with many silent tears and inward groanings of the spirit; hut at the last their feelings became too strong for all ordinary restraints, and broke forth simultaneously in weeping and wailing, tears and groans, intermingled with shouts of joy and praise from some of the people of God. The appearance of a great part of the people from the pulpit gave me an awfully vivid picture of the state of the ungodly in the day of Christ's coming to judgment. Some were screaming out in agony; others, and among these strong men, fell to the ground as if they had been dead; and such was the general commotion, that after repeating for some time the most free and urgent invitations of the Lord to sinners, I was obliged to give out a psalm, which was soon joined in by a considerable number, our voices being mingled with the mourning groans of many prisoners sighing for deliverance.

In April, 1840, Mr. Burns began his labours in Aberdeen. He seems to have been, for a time at least, an inmate of the household of John Murray of the North Church during this period. It is on record that as a youth he received much help and edification from the preaching of Mr. John Murray, and his services to the Church of Christ in Aberdeen was a repayment, with added interest, of the debt of those early years. His personal influence, no less than his powerful preaching, left an indelible impression upon youths so susceptible to religious appeal as John and Andrew Murray. The younger brother, in particular, was accustomed in after years to trace back the first religious crisis of which he was conscious, and which he distinctly recalled to mind, to the solemn presence and the spiritual power of William C. Burns. He was permitted —a great honour for the lad of twelve—to carry to church the evangelist’s Bible and cloak, and he retained his life long a vivid memory of the deep voice, earnest manner and pointed appeals of the man through whose preaching so many thousands were brought from darkness into God’s marvellous light. Indeed, the impression made by William Burns upon the responsive youth was perhaps deeper and more permanent than Andrew Murray himself suspected. For the description of Mr. Burns’ pulpit manner and speech is largely applicable, differences of temperament being allowed for, to the preaching of his younger contemporary. Andrew Murray, too, was gifted with “no peculiar charm of poetry or sentiment or winning sweetness.” His words, like those of Burns, were " naked and unadorned,” but nevertheless “ full of weight and power.” But while with both there was no effort at oratorical display, there was that true eloquence which is born of impassioned earnestness and an intense realization of things spiritual and invisible.

The more equable character of John came under impressions which were as abiding as those made upon Andrew. It can hardly be doubted that the earnest-minded evangelist spoke to the two youths while sojourning under the same roof, beseeching them to yield themselves to Christ. But to John’s innate reserve it was easier to set down his doubts and difficulties on paper than to give them tongue in the presence of another. And this he did after the departure of Mr. Burns from Aberdeen. To his communication he received the following reply—

Rev. William C. Bums to John Murray.

“Forsake not the works of thine own hands.”—Psalm cxxxviii. 8.

Dundee, 13th January, 1841.

My dear Friend,—I was happy to receive your interesting letter, and I have been attempting in the all-prevailing name of Jesus to commend your soul in its present affecting case to the infinitely merciful and gracious Jehovah. Do not, I beseech you, give way to the secret thought that you are excusable in remaining in your present unrenewed state, or that there is the smallest possible hope of your being saved unless you are really born of the Holy Spirit, and reconciled to the Holy Jehovah by the atoning blood of His only-begotten Son. Search your heart, my dear fellow-sinner, and I am sure that you will find something which you are refusing to let go at the command of God, and look upon this secret reserve in your surrender to Him as the reason on account of which He seems for a time to overlook your case. He is a God of infinite holiness, and cannot look upon iniquity. If we regard iniquity in our heart the Lord -will not hear us. But if you are coming in sincerity of heart to Him through Jesus Christ, you will find Him to be a God of infinite mercy and loving-kindness, delighting in mercy and having no pleasure in the death of the sinner. Do not doubt, as your own wicked heart, under the power of Satan, would tempt you to do, that there is mercy for you if you will not willingly harden your heart against Jehovah’s voice of authority and love. He will make himself known to you in good time. Wait on Him. I can testify this to you from my own experience. Often do I think that God has forgotten me, but I find that afterwards He answers prayers which I have forgotten. Oh ! dear friend, be not tempted to put off to a more convenient season your entire consecration to Emmanuel. You are enjoying in Jehovah’s infinite and most undeserved mercy a convenient season at present; oh ! improve it, lest the great God should be provoked and swear in His wrath, ‘ You shall not enter into my rest.’ I will continue to pray for you, and I have hope in the Lord that I may be heard for His own glory. Jesus’ service and His presence are indeed sweet.

I am, dear John,

Your affectionate friend in the Lord Jesus,

Wm. C. Burns.

P.S.'—Show this to Andrew, whom it may also suit. I got his letter and shall answer it afterwards if the Lord will. Write me again.

It lies outside the scope of this biography to do more than merely indicate the extent of the spiritual impulse which Andrew Murray derived from Burns. As to the further labours of the latter in Aberdeen, it is sufficient to say that they were richly owned of God, and resulted in the conversion of large numbers of individuals, especially of young men and young women. Mr. Burns was countenanced and supported by several of the local ministers, among whom Mr. Murray of the North Church and Mr. Parker of the Bonaccord Church were prominent. “Both of these,” says Mr. Burns’ biographer, “loved and befriended the young evangelist with that peculiar and beautiful affection which one sometimes sees in those of more advanced years towards the young.” For an account of the subsequent evangelistic labours of Mr. Burns in Ireland and in Canada, and of his long and honourable career as missionary in China, the reader is referred to the interesting pages of the Memoir of the Rev. Wm. C. Burns, published by his brother, Professor Islay Burns, in 1870.

Meanwhile Scotland—ecclesiastical Scotland—was passing through stirring experiences. The Church of Scotland, or perhaps we should say rather the evangelical party in the Church of Scotland, was finding itself thwarted, and the decisions of its courts set aside, by the judgment of the civil tribunals of the country. In the famous Auchterarder case a majority of eight judges as against five laid down as dictum that the Established Church derived all its powers and authority from Parliament alone, and that since the law had conferred upon the Church its functions the law alone could define what those functions were. The spiritual independence of the Church was thus practically denied. It could pass no spiritual sentence which was not susceptible of appeal to, and rescission by, the law-courts of the land. Public opinion was stirred to its very depths over this question. The religious atmosphere was charged with electricity. Large numbers of ministers and laymen began to perceive that the conflict could have but one end, the rupture of the compact which bound the Church to the State. In this manner alone could the spiritual independence of the Church be vindicated and sustained. But such an act implied the renunciation of all temporal possessions—churches, colleges, lands, funds, endowments—which would remain the property of those who preferred to maintain their connexion with the State, and to surrender their spiritual independence. And so, at the commencement of the fifth decade, we find the “ evangelicals ” nerving themselves for the supreme sacrifice.

John Murray of the North Church was one of the keenest of the evangelical party, and his two nephews, young though they were, followed the phases of the conflict with the most eager interest. A letter written by John and Andrew on the 15th September, 1841, in which they asked their father various questions bearing on the relation of Church to State in South Africa, has not been preserved, but from Mr. Murray’s reply (dated 20th January, 1842) we learn the nature of their queries—

Rev. Andrew Murray to his sons John and Andrew.

I like your desire after information, but I must confess some of your queries could not be answered in a single letter; e.g. “Describe the Constitution of the D. R. Church in South Africa " is in a letter no easy task. This Church is Presbyterian, has its sessions, presbyteries and synod. New laws are about to be submitted to the first meeting of Synod in November next, in which it is proposed to have a General Assembly as a highest court of appeal in spiritual things The present Governor, Sir George Napier, has expressed himself inclined to give more latitude in this respect. You must know that when I came here we had no church courts ; we have as yet no tithes or other sources of income for our churches, and draw our salaries from the Colonial Treasury, which the Governor could not, but a British minister might at once withdraw from our whole church.

As to the case of intrusion at Somerset, or any other vacant church you suppose, I need hardly say what a Presbytery would be bound to do—for this reason, that a congregation in South Africa would never dream of seriously opposing the man the Governor nominated : such would be thought open rebellion in this Colony. I may, however, mention that the majority of ministers and elders in last Synod carried a proposal of giving congregations a right to call their own clergymen, subject to the approval of the Governor ; and every Governor has consulted more or less the feelings of the people. Sir George Grey intended giving Somerset to Dr. Roux or Mr. Borcherds, but on the memorials of churchwardens he gave the living to Mr. Pears, and sent Dr. Roux to Albany, where Mr. Pears was. . . .

You seem to think it about time that I should express myself as to what profession I should wish you to make a choice of. I think it will be time enough to do so by and by. As to what John hints as to his predilections for farming, I must say I once felt something similar. But to study the improved methods of agriculture practised in Scotland, and to come to South Africa, where in all inland districts nothing will grow without irrigation,—and on an extensive and expensive farm there is often only water for a garden, or for sowing two or three buckets of wheat—would be perfectly ridiculous. The only fanning succeeding here at present is sheep-farming, where a large capital is invested in fine woolled sheep, and the owner is on the spot and a practical farmer. A wool stapler (see Walker’s Dictionary) or wool merchant may soon do a good business. As for iron-founders, I see nothing for them to do here —there would be no demand for their work.

In short, I am fully of Aunt’s opinion. I should not like, after going from Graafi-Remet to Aberdeen and to College, to learn a business or trade I could have learned as well at the Cape of Good Hope. I should never wish you to think of the law, as our Bench and Bar and notaries are of such principles and morals, that I should tremble for any contact with them. Should you feel inclined to turn your attention to theology or medicine or mercantile pursuits, I have no doubt there will always be openings at the Cape, as well as at other places. If I were in your circumstances I should cast an eye towards the Indian Missions : there is something there worthy the ambitions of great minds. But even promoting the moral and religious improvement of the rising generation under Dr. Innes is something more worthy of having obtained a liberal education than turning the attention to any common handicraft. The College in Cape Town is not prospering as could have been wished or expected : the pupils are few in number, say forty. It is feared by some that Dr. Adamson acted very unadvisedly in giving up his situation in the Scotch Church. . . .

The following letter was written within a few days of the Disruption of the Scottish Church on the 18th May, 1843, and evinces something of the intense interest which Scotsmen all over the world displayed in the fortunes of the historic Church of the Establishment. Writing on the 4th May, 1843, Mr. Murray says—

Rev. Andrew Murray to his sons John and Andrew.

Through the goodness of our Heavenly Father we are all well, as also our friends in Cape Town. Willie wrote to you two or three months ago, giving you his simple but circumstantial account of our late journey to Cape Town. Andrew’s part of your last letter pleased me much, giving me a plain but clear statement of improvements in Aberdeen.

I am sorry you forgot to send me the number of the Witness giving an account of the grand Convocation of Non-intrusionists. I was last week, however, favoured with a number of the Banner from my brother, giving Sir J. Graham’s Reply, and an account of the congregational meeting in Aberdeen. Every interesting paper is read with avidity, not only by me, but by Mr. Paterson, the Government teacher, [Rev.] Mr. Reid of Colesberg, and others.

It is now time that I come to some of John’s questions. . . . The emancipated slaves cannot become small farmers here, as farms have become scarce and very dear. One in Uitvlugt, purchased some time ago for 5,000 rixdollars (or £375) was wished to be purchased for building a church. The people offered 16,000 rixdollars (or £1,200) for it, but in vain. Many of our late slaves are doing well as tradesmen, among others Damon is doing well as a mason.

The Colony is made to bear its own expenses, except, it may be, for the military establishment. The revenue arises from custom-house dues, a small land rent, and transfer dues, with something for licences for different things. I believe William told you our church has been vastly improved by a new roof, a new ceiling and a new pulpit. The inside has been painted and the outside plastered anew. We have been entering into an agreement with Mrs. Pears of Somerset to take

Maria for a year at least into her boarding-school, as Mrs. Wentworth cannot do much more for her. The terms are forty guineas per annum. . . .

The first of the letters of young Andrew which have survived larh-q a superscription, but was apparently written from Aberdeen in March or April of 1843. He writes upon a double sheet of letter-paper, which is adorned with a device representing some of the sights of Aberdeen. In the centre is Marischal College, a pile of buildings enclosing three sides of a quadrangle; and on either hand are engravings of the Aberdeen Market Cross and the Duke of Gordon’s Monument; the whole being the production of Samuel Maclean, 8, Union Street. The letter runs as follows—

Andrew Murray to his Parents.

My dear Papa and Mamma,—We wrote to Mr. Moffat, asking him if he would take a parcel, and received a very kind answer saying that they would be happy to do it, and that they had enquired for us at St. Andrews, but found that we were not there. We will send you very soon, which may perhaps reach you before this, a number of the Witness containing a copy of the letter which Sir James Graham has written in answer to the Memorial of the General Assembly. We send in the box Henry Martyn’s Journal, which Aunt thinks very highly of, and his Memoir to Mamma. Aunt has sent you a bag, and she would have written to Mamma, were it not that she has a very bad toothache, and also is very busy to-day. Also there is a mat which we bought at the sale, and also another which Margaret is sending you. The pictures of animals are to Isabella from Catherine. There is a profile of myself and John, which are thought pretty good likeness. They were done by ourselves. There are a great many loose things in the box, such as the Scottish Tract Society Magazine, and some of the tracts which are distributed once a month through the parish. They are paid by subscriptions. There are also copies of the pastoral address by the General Assembly for a national fast. There is a copy of the Memorial of the Convocation to Government, and their address to the people of Scotland. The cuffs are for Maria; only should they not fit her, perhaps they would fit Mamma. Perhaps you may receive another letter from us before this. Mrs. Moffat said in her letter that they were not sure whether they would Perhaps the present to the two youngest may not be very suitable, yet they were the best we could find. The presents are all from us both, and they are to be paid chiefly out of the bursary money, with which we are also to pay the book accounts.

I hope you will excuse this writing and the shortness of the letter, for the box must be nailed up immediately.

And believe me,

My dear Papa and Mamma,

Your ever affectionate son,

Andrew Murray.

P. S.—“Aunt Upton” is from Catherine to Jemima. The perforated card is for Maria to work in marks like the one sent.

Some letters written in the course of 1844 are appended, as they show what thoughts and pursuits were occupying the youth of sixteen— Andrew Murray to his Parents.

Aberdeen, nth April, 1844.

My dear Papa and Mamma,—We received yours of October 30th about the beginning of February, and as we had written a little before, we delayed answering it till we should see what our success might be at the end of the session. That success, however, has been very small: John has gotten the seventh prize in Mathematics.

The Rev. Mr. MacDonald of Blairgowrie has been here lately, collecting for a scheme for building five hundred schools, giving £100 to each, which, however, will not in all places wholly build the school. At a public meeting he held here £1,942 was subscribed, and at a second public meeting the amount announced as having been collected in three days was £3,533, to be paid in five years by instalments. He requires £50,000, and wants yet about £10,000, which will soon be raised, however, as he is a very good beggar. Great efforts are also making in England for education, the Independents having agreed to collect £100,000 to build schools in connexion with their Churches, and the Wesleyans are to raise the same.

We shall send you to-morrow the number of the Banner containing the account of the two Synods which have been held here. During the sitting of the Free Synod, meetings were held by some of the ministers with the Old Light Seceders of this district. The object was to ascertain the extent of their differences, and to see what likelihood there is of a junction ; which will not, however, take place soon. The chief ground of difference is, as I suppose you know, the binding obligation of the Covenants. One of these ministers, Mr. Gray of Brechin, wished me to remember him to you, and says that he remembers breakfasting with you. After the Synod was over last night, there was a meeting to hear from those ministers who had been sent in Deputations to England, an account of their proceedings. The amount received from England will be about £50,000—a considerable help. Some ministers have been sent to America, and a good deal will be gotten— about £10,000.

Puseyism is making great progress in England, and there is a considerable chance of there being another disruption there, but only about 2,000 ministers, I believe, will come out—a small proportion to the 500 of Scotland.

A proposal has been lately made, and will likely be carried into effect, of making a railway from the south to Aberdeen, which will be a great convenience.

April 17th.—I would have despatched this the day after the above date, had it not been that we were engaged writing in Mr. Wm. Brown's office; and I am not sorry for it, as we this morning received your two letters of January 25th. Aunt read to us part of your letter to Uncle, in which you spoke about our getting Hebrew, and Uncle had previously kindly offered to help us with it this summer. As I wish to answer the letter from William, etc., I shall conclude, but I shall try in the next letter, or the one after that, to state to you what are my views as to a profession. We have ordered for you a set of the Witness containing an account of the Free General Assembly which is to meet on the 18th May.

Aberdeen, 4th July, 1844.

My dear Papa,—Having become acquainted with Captain Allan, of the Mountain Maid, trading between this and the Cape, we with great pleasure avail ourselves of his kind offer to take a box, in order to send you a few books. We became acquainted with Captain A. thro’ Mr. Morgan of the Cape, who sent a message with him to Uncle. I hope you will accept of the Memoirs of Mr. McCheyne from me, as a token of my affection. We have sent to William his Travels, and his Life is written by his fellow-traveller and intimate friend, Mr. Bonar. John has sent you Hetherington’s History of the Church of Scotland, which I should think you will like, as it is brought down to the time of the Disruption, and contains the most important documents in regard to the Church. There is also in the box for you the Proceedings of the Assembly in regard to the state of religion, with the sermon preached before the Assembly by Mr. C. Brown, a brother of Mrs. Murray’s. We hope you received the signatures to the Deed of Demission we sent you a while ago. An additional sheet has been published, and if it come to Town in time to be put into the box, we shall send it. We have also sent a dozen large thin sheets of paper, so that William and the rest may have no excuse for not writing long letters, as these sheets being very thin are not charged double here.

The Free Church is prospering well beyond all expectation. Four hundred and seventy ministers came out at the time of the Disruption, and one hundred and thirteen have been ordained since, and there are more than one hundred additional charges to be supplied. The attendance at the Free Churches in Aberdeen, according to a report made by a magistrate, is about five times greater than that at the Established Churches, and two of the Est. Churches in which ministers are about to be settled average an attendance of only thirteen ! There is still considerable distress produced by the refusal of sites in some districts. The Duke of Sutherland, however, has given sites. . . .

There is a prospect, and even a considerable likelihood, of the Glasgow Missionary Society’s being adopted into the Foreign Mission Scheme of the Free Church. Any news as regards missions in Africa will be much prized by us. Have you, as a Church, any missions? Because I do not remember collections being made in the Church. Which do you think the best books on South Africa ? We have, or have read, Philip, Barrow, Vaillant and Boyce’s Notes.

Dr. and Mrs. Morrison of London were here lately on their way to Buchan, and will likely spend a few days here again on their return. Dr. M. is the first minister, not belonging to the Free Church, who has preached for Uncle. They wished to be remembered to you.

Uncle is keeping his health remarkably well, considering the amount of labour he goes through, as he preaches thrice every Sabbath, a thing very uncommon before the Disruption. Aunt is never very stout, and has been in the country for about a month lately. Our cousin Andrew, who has been in South America, is coming home, as the heat of the climate has hurt his health.

We shall ask Captain A. to put this letter into the post at Cape Town whenever he arrives at the Cape, so that we may get a parcel of letters from him when he returns.

Andrew Murray to his sister Maria.

Aberdeen, 4th July, 1844.

My dear Maria,—Though I have begun to write, yet I do not know what I have to tell you. After long thinking the only subject I can think of is to tell you something about my botanical studies. The class meets between eight and nine o’clock in the morning. We examine some plants that have been collected by the professor’s assistant the day before, by the Linnasan system, and hear a short lecture. On Tuesdays and Thursdays, but sometimes only on Wednesdays, we walk between seven and nine o’clock and collect plants. On Saturdays we take long walks, which occupy nearly the whole day. To-morrow (this is Friday) we are going to a place thirteen miles away : perhaps Papa may know it, N. Newburgh, at the mouth of the Ythan. We are to walk there and back ; so that, as we do not go the straight road, we will walk about thirty miles.

There are about six hundred different plants gotten in this neighbourhood, but none so pretty as those you will get. About twenty only of the forty students attending the class go these long excursions, and sometimes the people will not let them into the inns, thinking that they are strolling play-actors. At the end of the three months during which the class lasts we will take an excursion of a week, walking through the country amongst the hills in the west end of this county.

I hope you will write me a full account of your studies, and how you spend your time at Somerset.

At this time Mr. Murray was anxiously awaiting the decision of his two sons regarding the choice of a profession, and beginning to urge with greater insistency the claims of the Christian ministry. On the ist August, 1844, he writes as follows—

Rev. Andrew Murray to his sons John and Andrew.

I was duly favoured two weeks ago with Andrew’s letter of the nth and 17th April. I was much gratified by the news it contained respecting church schools in Scotland. I should, however, have liked that it had contained something more about yourselves, especially regarding your views as to what line of life you think of following after. Young men ought to be decided on that subject before they have nearly finished their course at College. I wrote to you on the 11th April on the subject, expressing my desire, should the Lord incline your hearts that way, that you should devote yourselves to His service and glory first, and then devote yourselves to the service of the sanctuary. As you have not only received said letter before this time, but I trust have also answered it, I am looking out with intense interest, as you may well conceive, to see what that answer may be. As I am daily entreating God to guide, direct and bless you, I feel a strong confidence that you have not been sent from Africa to Europe to obtain a liberal education, but for some truly worthy purpose.

It is very doubtful, should I be spared, that I shall have it in my power to give any of your brothers the advantages you have had. I trust you will see not to disappoint our expectations, and enter on avocations you might equally well have acquired here, without having ever left our shores. It has been lately proposed by our Governor to employ four additional clergymen in connexion with our Church ; but there are not so many at present unemployed in the Colony, and very few at present in Holland studying for our Church. I shall, however, endeavour to leave the matter in His hands who has thus far led us on. You will make the matter a subject of prayerful consideration.

Before this letter could have reached Aberdeen, Andrew had written to say that, after careful thought and prayer, he had decided to give himself to the work of preaching the Gospel. The letter in which he acquainted his parents with this momentous decision has unfortunately perished, but we still have the letter in which his father gives expression to his joy and gratitude at his son’s choice—

Rev. Andrew Murray to his son Andrew.

Graaff-Reinet, 1st November, 1844.

My dear Andrew,—I have been favoured this morning with yours of the 7th of September, and am surprised at having received it so soon. It must have come by a steamer. We have, of course, heard nothing as yet of the box you mention. I have now to congratulate you on your choice of a profession, and rejoice that the Lord has been pleased to incline your heart the way He has done. I trust, however, my dear Boy, that you have given your heart to Jesus Christ, to be His now and His for ever, to follow Him through good and through bad report.

The service in the Church in South Africa does not promise you much wealth nor ease in this world, but a field of usefulness as extensive as you could desire amongst a kind and indulgent people. I may now mention for your encouragement that I have for upwards of twenty-two years enjoyed much happiness in the work, and, I humbly trust, through the blessing of God have had some success in the same. You will also do well to remember that not a few pious students in divinity have been taken away before entering on their work, but where God has seen that it was in their heart to help to build Him a house, He has taken the will for the deed, and has taken them to Himself. If we seek to be prepared for death, that will be the best preparation for usefulness in life. I have not space to explain myself fully, but when you show this to Uncle he will do so.

I have just now seen the Rev. Mr. Berrangd, the minister of Maitland,1 who came lately from Holland. He assures me you may study divinity a year or two in the Free Church of Scotland, and then go for a year or two to Holland, as much for the Dutch as for theology, and get licence and ordination for the Church at the Cape by a Commission appointed for that purpose in The Hague.

The elder and more reflective John seems to have been longer in reaching the decision to become a minister. It was not that he had any difficulty in conceding the paramount claims of the Christian ministry, but rather that his scrupulous mind regarded those claims as too exalted for his devotion and his strength. But he, too, after some oscillation, determined to devote himself to theology, and to prepare for licence as a minister of Jesus Christ in South Africa. His uncle’s influence, in assisting him to this decision, was proba