APPENDIX I. See Note in Memoir, p. 30.

See Note in Memoir, p. 30.

PREPARED, by the good hand of God upon me, until now, 1892, when nearly every one of the eighteen friends who formed our morning meeting have passed away, and having been urged to give some brief notes in regard to each of these friends, I shall try to do so very briefly, taking each in alphabetic order. All I need to say of myself may be easily stated. Born in 1810. Born again and fully brought to Christ in 1830. Studied Divinity under Dr. Chalmers and Dr. Welsh,—teachers I will never forget. Licensed by Jedburgh Presbytery, and laboured for eighteen months there as missionary, and then, during two years, in Dr. Candlish's parish, St. George's, Edinburgh. Was ordained to the ministry at Collace in 1838. Went on the mission of inquiry to Palestine and the Jews in 1839. On returning, carried on my ministry in the Free Church at Collace till the year 1856, and then removed to Glasgow. Was Moderator of the Free Church General Assembly at its meeting in Glasgow in 1878. It seems strange that such a ministry as Mr. M'Cheyne's should be finished in seven years, while his biographer has passed his jubilee. But the Lord's "thoughts are not our thoughts." John the Baptist in six months fulfilled his course as the prophet whom the Master declared to have been greater than all the prophets who went before him; while to John the Apostle sixty years were given for his work. But now, as to the other beloved brethren mentioned on page 30.

1. Horatius Bonar, D.D. Born in 1808. He was ordained to the ministry in 1837. After a preparatory season of mission work in Leith, under Dr. James Lewis, Kelso was the first scene of his labours; and very soon the Lord gave him many souls for his hire. There it was he wrote his earliest hymns, and I believe it was there, in the writing of hymns for the young in the Sabbath school, that he discovered the gift with which the Lord had endowed him. And there, too, the "Kelso Tracts," and many of his most useful books, were written. He removed to the Free Church, Grange, Edinburgh, in the year 1866. He was Moderator of the Free Church General Assembly in 1883, and was able to continue all his usual work till two years before his death, which took place 3 1st July 1889. One grand characteristic of his ministry was his unwearied setting forth of the blessed hope of the Lord's Pre-millennial Coming, but even more, the Gospel in its simplicity, fullness, and freeness, in his preaching, in his writings, and in his hymns. "Believe and live," and "God's way of peace," have been much owned of God. On the day of his funeral in the Canongate Churchyard, a young gentleman quietly said to me: "It was about eight years ago I was led to rest in Christ as I read your brother's hymn I hear the words of love, I gaze upon the blood; I see the mighty sacrifice,
And I have peace with God."

Patrick Borrowman. A most conscientious student, and afterwards no less conscientious pastor, from the day of his ordination at Glencairn in 1837, till growing infirmity compelled him to retire in 1886. He formed the Free Church congregation at Glencairn, enthusiastically maintaining the principles of that Church, believing he was following in the steps of James Renwick, the last of the martyrs, a native of that parish. He was noted for his decision and faithfulness in his life and work, though he wrote nothing for the public. In his early days, his example was felt among us in the matter of steady adherence to the rule of never encroaching on midnight in his studies, and on the other hand practising the self-denial of very early rising, even in coldest winter days. He is still spared to pray, like Epaphras (Colossians 4:12), in his retirement at Aberdour. At the Disruption, a co-temporary newspaper spoke of his "prodigious labours," referring to the fact that he did not shrink from preaching on the same Sabbath to three different congregations, till stated pastors were settled.

Thomas Brown, D.D. An ardent student, especially in Theology and Church History. He was ordained to the ministry in Kinneff, Kincardineshire, in the year 1837. There was a somewhat memorable circumstance in connection with his presentation to the parish, viz. it happened to be the first presentation issued by Queen Victoria, after her accession to the throne. His father, minister of Langton in Berwickshire, was an eminent evangelical leader in the Church, and the son inherited all his father's zeal for the truth. Receiving a call to the Dean Free Church, Edinburgh, he ministered there with all diligence, and found time to write a work that was the fruit of most painstaking research, a work because of which his name will be ever kept in grateful remembrance, viz. The Annals of the Disruption. More recently he gave the third series of lectures in the "Chalmers Lectureship," the subject being "Church and State in Scotland," a work that in a most clear and interesting style presents the history of the struggle for spiritual independence in the Presbyterian Church from the year 1668 to the present day. The Free Church chose him for Moderator in 1890.

John Burne. Godly parents and friends, and then the powerful preaching of Dr. Robert Gordon, of the High Church, Edinburgh, early led him to Christ. He delighted in evangelical truth, and carried on his studies with the hope of becoming in his day a preacher of the everlasting gospel But God is sovereign in all His ways. He who gave all advantages to James, the son of Zebedee, and yet permitted the sword of Herod to arrest him ere he had well entered on his course, was pleased to call our fellow-student away in 1847, when he had just once occupied a pulpit, for his health gave way ere he had well finished his studies. His grave is in the Greyfriars Church, Edinburgh, where so many martyrs lie waiting for the day of Christ. The opening paragraph of one of his essays at the morning meeting of our Exegetical Society, may show the reverential spirit in which the study of the word was carried on in those days. It begins thus: "We have all been warned of what may be found to have been the blighting influence which one half-hour's levity on the part of a minister, who had just been speaking with power and awful solemnity on the eternal destinies of immortal souls, has been known to produce. But it has sometimes struck the writer that this fact admits of an application equally appalling in the case of a careless expounder of the word. One prayerless interpretation of an important text may result in most disastrous consequences ever after to the flippant expounder himself, and to all the souls whom he is addressing."

W B. Clarke. He might be called a typical student, both in the literary classes and the Divinity Hall; and when he became minister of Half-Morton, in the Presbytery of Langholm, it might truly be said of him: "He gave himself wholly to these things, and his profiting appeared to all" (1 Timothy 4:15). But after a few years, being invited to do work in Canada, he accepted a call to Quebec, where he still labours in his old age, taking part in training students, as well as feeding the flock. In July 1881 the writer sailed up the St. Lawrence; and, when nearing Quebec, found that Mr. Clarke had not forgotten former days, for, hearing that an old friend from Scotland was passing up the river on his way to Toronto, he waylaid me, carried me off to his hospitable dwelling, and arranged forthwith Sabbath work for me. We talked of all the things of the kingdom, and of our personal history. Among other things, the old days of the Exegetical Society rose up to our memory as we sat together, and formed the theme of many inquiries, while we recalled all the way the Lord had led us. We were able to tell each other that the word we studied together then was as fresh and precious as ever; our one regret being that to this day we might find the Master's words to Philip applicable to us: "Have I been so long with you, and yet thou hast not known me, Philip?"

James Cochrane. An active business man, as well as a busy student; he acted as secretary to his Professor, Dr. Chalmers, in carrying on the Church Extension Scheme. But he did not follow Dr. Chalmers into the Free Church. He was the only one of our number who did not leave the Establishment on the question of the Church's spiritual independence. He became minister of St. Michael's Parish Church at Cupar-Fife, and is buried in the churchyard there, finishing his ministry in 1877. He studied prophecy, and firmly defended the pre-millennial view of Christ's coming. Two volumes of discourses came from his pen, the one in 1848: On some Peculiar and Unusual Texts of Scripture; and the other in 1851: On some of the Most Difficult Texts of Scripture. The former takes up Old Testament subjects,—viz. "Leviathan," Job 41.; "The twenty-nine knives "of Ezra 1:9; "The clouted shoes "of Joshua 9:5; and such like. The latter deals with graver texts in the New Testament, such as "Baptised for the dead," "The spirits in prison," "Salted with fire."

Robert Kerr Hamilton. Attractive and affable, and highly connected, he devoted himself to the work of being a fisher of men. We anticipated for him a bright and useful career at home, as he had many advantages in his favour, and was appointed to a charge almost as soon as licensed. The charge was the parish of Saltoun, in East Lothian, where he succeeded a well-known minister, Dr. Robert Buchanan. But after a brief period, he was led by circumstances to accept a chaplaincy in India, at Madras. There having married a bishop's daughter, he was not much in the society of former brethren, and, after some years' service in India, returned home, but did not again accept a charge. He died in 1862. From time to time, in all ages, we have been reminded of the Saviour's words: "Many who are first shall be last, and the last be first."

Robert Kinnear. An Edinburgh student, who, having found Christ for himself, longed to make the hid treasure known to others. Having finished his studies, he was appointed to the parish of Torthorwald, in Dumfriesshire, in 1841, and after the Disruption was called to be pastor of the first Free Church congregation at Moffat. There was one peculiarity in his style, viz. while some of his brethren carefully cultivated the use of only Saxon words in preaching, he never got quit of the habit of using grand words; and yet his whole character was simple, and his teaching always a proclamation of Christ crucified. Born in 1811, he died in 1843, "Resting on God's promises," as the pedestal of his monumental tombstone has reminded his people. The monument is in Moffat Cemetery, fourteen feet high, over the grave, and has this inscription: "Assiduous and earnest in preaching Christ Jesus; devoted and unwearied in his pastoral labours; his Christian graces endeared him to friends, and won the lasting respect of the whole community."

William. Laughton, D.D. His theological acquirements were extensive, fitting him to be helpful to all his brethren; and being most brotherly in his disposition, he was much looked up to as a clear-headed, cautious counsellor. His ministry was in the town of Greenock, where he formed the congregation of St. Thomas' Free Church, and where he fed the flock with the solid truths of Calvinism, and expounded the Scriptures with most careful accuracy. When the Presbytery met to decide the matter of his retirement, so much was he looked up to, that one of their number said that he never had known a minister who stood in the same relation to his brethren as did Dr. Laughton. "Every co-presbyter "(he added) "regards him with an affection and veneration that is quite singular." And the words of another were: "A change like this that is proposed is to myself, after having for forty-six years travelled the road with him, nothing short of a personal bereavement. He has been our best lawyer, and to us all an invaluable friend." He filled the Moderator's chair in the Free Church General Assembly in the year 1881, and is still spared to do work for the Master, though he has retired from the regular ministry.

John Miller. Less known than most of the other brethren, Mr. Miller (an Edinburgh student, greatly distinguished at High School and College) made use of his talents and acquirements in a department of another kind than he and his friends had contemplated. He completed his theological course, and was licensed as a probationer of the Church; but when the Disruption took place, circumstances led to the proposal that the Free Church should (for a time at least) secure the efficient services of a classical teacher, specially to carry forward the education of Highland students; and Mr. Miller was the man unanimously fixed upon. His career was short. He died in 1860. I was associated with him for about three years in an interesting way. A little company of us agreed together to form a prayer-meeting association, with the special end of visiting some neglected portions of Edinburgh, and seeking there the lost pieces of silver. A few hours every week were understood to be set apart for this end, two of us working together. Mr. Miller and myself had for our small district a close in the High Street, on the Castle Hill. We visited every house, from time to time, for a considerable part of the year, and held a weekly meeting on Friday evening; one of us teaching a question of the Shorter Catechism each evening, and the other opening up a passage of Scripture. It was there the first conversion I had ever witnessed occurred. The individual was the widow of a soldier, a Roman Catholic. Her joy when she came clearly to understand Isaiah 40:1, "Come, buy wine and milk without money and without price," was no common joy; and we shared in that joy.

Sir Henry Wellwood Moncreiff: An accomplished gentleman, and a humble, kindly pastor, he was minister of the parish of East Kilbride, till invited at the Disruption to go to Edinburgh and undertake the charge of Free St. Cuthbert's congregation. He was urged to take this step by the representations of his brethren, who greatly appreciated his business ability and his lawyer-like skill in managing ecclesiastical questions; for he seemed to inherit both evangelical zeal and business ability from his grandfather, Sir Henry Wellwood Moncreiff, Bart., who for many years was known in Scotland as a noble defender of evangelical truth both in the pulpit and in church courts. This descendant of his was elected to the office of Principal Clerk of the Free Church General Assembly, and in 1869 occupied the Moderator's chair. Among other things, also, he wrote The Church's Claim of Right, a full defence of Free Church principles. As a pastor he was faithful to his congregation, amidst all his public work, not forgetting to care for the souls of the poorest of his flock; and none the less was he "accepted of the multitude of his brethren" (Esther 10:3). His death took place in 1883.

2. Dr. Alex. N. Somerville. Well known in Scotland; but well-known also throughout the British Empire, a man of rare urbanity and brotherly love. He and Mr. M'Cheyne and myself, being all of us natives of Edinburgh, were very much in each other's society from the time when we found ourselves entirely at one in the truth of the gospel. In those days we, with perhaps some three others, used to go out early in the summer months to some part of Arthur's Seat, where we exercised ourselves in open-air declamation, and dealt in friendly criticisms. We had our times for united prayer, and the house of Dr. Moody Stuart was one of the places where "prayer was wont to be made." And then came days when we began our attempts at preaching the word. Dr. Somerville was, like Mr. M'Cheyne, engaged for a time as missionary at Dunipace, in the parish of Larbert, and then was called to the congregation of Free Anderston Church, Glasgow, where he found his work very greatly owned of God in the conversion of souls. He made it his aim never in any sermon to leave out such a statement of the gospel as might lead a sinner direct to the Saviour. In 1886 he was chosen Moderator of the Free Church General Assembly. There was exceeding great fervour, and a sort of picturesque eloquence, in all his addresses, as well as in the pulpit. During the latter years of his ministry his missionary zeal led him to ask his congregation to allow him some months every year, in which he went abroad to preach the gospel, it might be in Spain or in Italy; or at another time to India and Africa, not failing to visit by the way the Holy Land, giving and receiving. His interest in the Jews was deep and unabating to the end. At length, in 1876, he was relieved of his home ministry, a colleague being given him. Details on all these matters are given in a most interesting memoir by Dr. George Smith, who calls his book The Modern Apostle, for in truth he scattered the gospel seed in every country, more or less, using an interpreter in not a few places with great success. He was taken from us in September 1889. He was not a Pre-millennialist, but he loved the Lord's appearing, and His people Israel, and has gone to "the mount of myrrh and the hill of frankincense, till that day dawn, and the shadows flee away."

Dr. George Smeaton. He was a native of Berwickshire. His ministry at Auchterarder, both before and after the Disruption, was greatly blessed to God's people, and to the conversion of souls. But becoming known as no common divine, he was unanimously chosen Professor of Exegetical Theology in the New College, Edinburgh. He was not one of those who, as if "ashamed of the gospel of Christ," hid the cross and sought to win sinners by first of all showing the beauty of a life like Christ's. He never failed to impress on his students that we must begin with "the grace that brings salvation," and thereby be taught by the Spirit to "deny ungodliness and worldly lusts, and live soberly, righteously, and godly in this present world, looking for that blessed hope" (Titus 2:11-12). In 1870 he published an able and erudite volume on The Apostles' Doctrine of the Atonement; and in 1881 The Doctrine of the Holy Spirit formed another volume in the series of the "Cunningham Lectures," displaying exegetical tact and deep insight into the truth. He died in 1889, at Edinburgh. His students all knew him to be a man of prayer and personal godliness, longing to see them really converted themselves before they went forth to teach others.

John Thomson. A real scholar, but less known than many of his co-temporaries Born in Edinburgh, and passing through all the classes there, High School, College, and Divinity Hall, his sphere of usefulness was somewhat confined, as we night have thought; for he was proficient in many departments of learning, and possessed aptitude for acquiring foreign language, and y et his lifework was at Leith, among seamen specially. He was ordained minister of what was called "The Seamen's Chapel," so long as the congregation (chiefly composed of seafaring men) met in a dismantled vessel fitted up as a place of worship. Afterwards a church was built, which bore the name of "St. Ninian's," from some local association. Probably, however, the Lord kept His servant there because his aptitude for languages enabled him all the better to get at foreign sailors from many different countries. At any rate, he was ever busy, conscientious in his work, frank and kindly. He had sat at the High School and College on the same bench with Lord Moncreiff (brother of Sir Henry) and the Lord Justice General, John Inglis, competing with them and outshining them in The Classics; but while they dealt with law in the courts of the land, he spent his strength in labouring for souls in comparative obscurity. He was called home in 1881.

Dr. William Wilson, a native of Berwickshire, set an example to us of steady self-denial all along our course as students. For he resided in Leith, and yet never grudged rising early, and walking about three miles to our early weekly meeting. And, further, his handwriting was a model for us all; all he wrote was distinct and regular, and this calligraphy characterised him through life. He was the very man to be Secretary to the Sustentation Fund of the Free Church, as well as Clerk to the General Assembly, along with Sir H. W. Moncreiff. In 1837 he became pastor of the parish of Carmylie; and thereafter, for a time, minister of the Seamen's Chapel, Dundee. At the Disruption he accepted the call of the congregation of St. Paul's, Dundee, but removed to Edinburgh in 1877, when the burden of the Church's work demanded all his time. He wrote a memoir of Dr. Candlish, which is, however, rather a narrative of his ecclesiastical career than a biography. In 1866 he was chosen to be Moderator of the General Assembly. He was always at home in dealing with public questions. He died in 1881, having done work which few of his brethren could, or would, have undertaken.3. Walter Wood. Minister of Weststruther till the Disruption, and then of the Free Church at Elie, in Fife, till he died in 1882. He was greatly esteemed for his personal qualities, and for his scientific as well as classical attainments. He sought to use all his acquirements for the illustration of Scripture. There were few subjects that bore on Bible study to which he had not given close attention. He was an earnest student of prophecy, and wrote many papers on that subject in the Presbyterian Review and the Prophetic Journal. He published in 1851 an admirable volume on the Pre-millennial Advent, The Last Things; a defence of that doctrine and an examination of the teachings of Scripture on that subject, in both Old and New Testament. The law of the Lord was his "delight, and therein he did meditate day and night." Amiable, accomplished, and ready to communicate, he "served his generation by the will of God, and fell on sleep" on 6th March 1882. "They that are wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the stars for ever and ever."