No (fa . 
 
 Of sixty -four copies on liand-inadc palter. 
 
The profit arising from the sale of this book is to be 
 devoted to the Centenary Fund. 
 
THE FIRST 
 
 CONGREGATIONAL CHURCH 
 
 IN ABERDEEN. 
 

CENTENARY MEMORIALS 
 
 of the 
 
 FTRST (pNGREGATIONAL (tJUR(i! 
 
 in 
 
 AberpeeN 
 
 Founded in 
 George Street 1798 
 and transferred to 
 Belmont Street 1865 
 
 Written by 
 JOHN BULLOCH 
 
 Aberdeen 
 
 lAMES MIFPPAY 
 1898 
 
PRINTED BY 
 
 MILNE AND HUTCHrSON 
 
 ABERDEEN 
 

 I OFFER 
 
 THESE Memorials 
 
 TO THE 
 
 Pastor, Office-Bearers and Members 
 
 OF 
 
 Belmont Congregational Church 
 
 AS a 
 
 Slight Brotherly Service 
 
 rendered at their request. 
 
'XDlbcn once tbv feet enters tbe Cbiucb, be bare: 
 ' ^5o^ is more tbere tbeii tboii ; for tbou art tbcrc 
 ' Onel^ b^ Ijis permission : tben beif are, 
 ' Hn& mat'.c tb\j5clf all reverence an^ fear. 
 
 "ftnccUmi ne'er 6poil'^ silfc stoehiniis; iiiiit tbv state 
 
 "HII equall are witbin tbc Cburcbe'5 ijntc." 
 
 — Ijerbert. 
 
TO THE READER. 
 
 WHEN I undertook the duty confided to me of 
 writing a short History of our church, there 
 was more in it than met the consenting eye, and the 
 volume is therefore larger than I had at first sup- 
 posed necessary. To myself the task — if responsible 
 and sometimes delicate — has been a pleasant 
 one of tracing the history of the church from its 
 inception, a hundred years ago, through its several 
 vicissitudes and steady progress till our own day. It 
 is an honourable record, and one of which we have no 
 reason to be ashamed. Adhering strictly to my remit, 
 the book is not an argument, nor an apology, nor a 
 vindication ; but simply a narrative of occurrents 
 and facts, diversified, I trust, by an element largely 
 biographic of those who made the history. In this 
 last respect the book is not a " Green Book " for 
 recording the shortcomings of our forefathers. Rather 
 is it a legitimate opportunity for delineating, in an 
 uncritical and sympathetic spirit, their fairer propor- 
 tions, and gratefully crediting these good men with 
 
xii. To the Reader. 
 
 their best characteristics of h'fe and service. They 
 doubtless had the defect of their qualities and the 
 taint of their times. The founders have been dubbed 
 narrow, and purists. That, however, is another way 
 of saying that the men who raised the roof-tree 
 a century ago were men of strong convictions, 
 Christian idealists if you will ; men on whom the 
 spiritual destitution of the world lay heavy, but whose 
 accomplished work was, and is, their best vindication. 
 
 To them the church was almost everything — 
 " none other but the House of God." Competing 
 interests were not so distracting then in the little 
 town, one-seventh of its present size, as they are 
 to-day. May we, though living under modified 
 conditions, be animated by the same spirit that 
 makes for righteousness, and stimulated by the same 
 zeal that makes for beneficence. 
 
 It has been well said that " we must not demand 
 too much of history, for it embraces but a feeble part 
 of the reality." I rise from the writing, as I trust 
 you will do from the reading, finding between the 
 lines much to enhance my conception of the character 
 and purpose of those who bore the heat and burden 
 of the day. Few of them possessed any outstanding 
 talents that I can discover, or any special privileges, 
 but they were all of them men who believed they had 
 a mission in the world and a message for men, a 
 
To the Reader. xiii. 
 
 message which, with singular unselfishness, they de- 
 livered, according to their lights. In short, they 
 possessed a passion for doing good, in modern phrase, 
 the " enthusiasm for humanity," the sincerity of which 
 must be measured by what they suffered and what 
 they sacrificed for its fullest development at home and 
 abroad. 
 
 I feel sure that the future historian of the religious 
 progress of Aberdeen must reckon with its First 
 Congregational Church as being conspicuous among 
 the spiritual and intellectual forces of the 19th century. 
 
 The story told is primarily domestic in its scope and 
 purpose, but as a church we have always been more or 
 less in touch with our environment, and it is not im- 
 probable that its interest may extend beyond our own 
 communion. In writing it, although I have stood on 
 the terra firma of a personal knowledge extending to 
 the greater half of the period embraced, I have had 
 to avail myself of the assistance of several of my 
 fellow-members for information most kindly rendered, 
 and hereby gratefully acknowledged. 
 
 J.B. 
 
CONTENTS. 
 
 CuAPTKK Page 
 
 I. — The Founding of the Church i 
 
 II. — The Original Nine Members 20 
 
 III. — A Pastorless Church 33 
 
 IV. — The Ministry of the Rev. William Stephens ... 44 
 
 v.— The Ministry of the Rev. John Philip, D.D. ... 53 
 
 VI.— The Ministry of the Rev. Alexander Thomson ... 65 
 
 VII.— The Co-Pastorate of Mr. Thomson and Mr. Arthur 82 
 
 VIII. — The Sole Ministry of the Rev. David Arthur ... 92 
 
 IX. — The Ministry of the Rev. James Barton Bell ... 107 
 
 X.— The Ministry of the Rev. James Stark, D.D. ... no 
 
 XL — The Agencies of the Church 113 
 
 XII. — The Service of Praise 132 
 
 XIII.— Notabilia 136 
 
 XIV. — Centenary Services 154 
 
 Appendix A 163 
 
 Appendix B 166 
 
 Appendix C 169 
 
 Appendix D 172 
 
 Index 174 
 
ILLUSTRATIONS. 
 
 The Denburn Valley, with Belmont Congregational 
 Church 
 
 Signatures of "The Original Nine" 
 
 Rev. William Stephens 
 
 Rev. John Philip, D.D 
 
 Rev. Alexander Thomson 
 
 Rev. David Arthur 
 
 George Street Congregational Chapel 
 
 Belmont Congregational Church — Front View 
 
 Belmont Congregational Church — Interior ... 
 
 Belmont Congregational Church — Back View 
 
 Memorial Brass of the Rev. David Arthur... 
 
 Rev. James Stark, D.D. 
 
 Sheret's Court Mission, 64 West North Street 
 
 Centenary Mission Premises, W^est North Street 
 
 Centenary Mission Hall — Interior 
 
 Rev. James Alexander Haldane 
 
 Frontispiece. 
 
 Page 
 to face 19 
 
 44 
 
 65 
 
 92 
 
 96 
 
 98 
 
 102 
 
 106 
 
 108 
 
 no 
 
 123 
 
 126 
 
 128 
 
 163 
 
^^ 
 
 Centenary Memorials 
 
 First Congregational Church 
 
 IN Aberdeen. 
 
 CHAPTER I. 
 
 THE FOUNDING OF THE CHURCH. 
 
 THE ecclesiastical events of a hundred years ago 
 in Aberdeen may, in a way, be deemed ancient 
 history. But in the events to be described regarding 
 the formation of its first Congregational Church,* it is 
 by no means obscure history. It is seldom that the 
 inception and early progress of an important move- 
 ment are chronicled with such intelligent and loving 
 care as have been bestowed in this case. Thanks for 
 this to the initiative mind and the fostering hand of 
 George Moir, whose business was that of a hosier in 
 
 * One is not to be misled by the statement in the Aberdeen Almanac 
 that a "Congregational" Church existed in Aberdeen in 1791. The 
 little company so designated were a congregation of the Bereans, a 
 decaying body, scattered through the country. The Aberdeen section 
 worshipped at that period in the Shiprow, and were presided over by 
 Mr. William Robertson. 
 
 b 
 
2 Founding the Church. 
 
 the Gallowgate. He had his successors clearly in view. 
 He had a prophetic consciousness that he and his 
 friends were making history, a history that would be 
 read with interest in future times. He says in the 
 preface to the Minute Book : — 
 
 " The people of God, under all dispensations, have 
 seen it their duty, and found it their advantage, to 
 
 observe His providential dealings In the 
 
 rise and progress of some churches or congregations 
 there is nothing remarkable, but yet, as the Lord 
 looks after the little flock, and as nothing is little 
 n which He is concerned, it can never be improper 
 to take notice of those events which relate to the rise 
 of congregations, however common they may appear ; 
 besides, something is due to posterity, who may 
 perhaps be pleased and profited by meditating on the 
 chain of events, which may appear more interesting 
 as more links are discovered, and this may be the case 
 after we have gone down to the place of silence." 
 
 However interesting to us is George Moir's possession 
 of the historical faculty, that was not the quality that 
 gained him such influence with his contemporaries, 
 and induced them to embark in the enterprise of 
 church founding. 
 
 He was gifted with the qualities of a leader. He 
 was trusted as one whose zeal was not without know- 
 ledge, as one whose faith in God and in His cause was 
 strong, and whose personal piety was contagious in its 
 fervency and utter sincerity. The important proposals 
 he advanced were felt by his friends to be reasonable, 
 deliberate, and well grounded. Their grounding lay 
 in the religious condition of Scotland, and especially 
 
Founding the Church. 3 
 
 of the National Church of that day. It is now generally 
 admitted to have been deplorable. That the other 
 religious bodies were more or less affected with the 
 prevailing deadness may be inferred from the following 
 passage in the first Minute Book of the Church : — 
 
 " For some time past several persons have observed 
 and lamented that most churches or parties are remark- 
 ably strict in demanding assent and subscription to 
 human creeds and confessions of faith — remarkably 
 lax in their enquiries into the knowledge — experience 
 — and moral character of such as desire admission — 
 remarkably languid and indifferent about the one thing 
 needful, and remarkably zealous about some things 
 needless." 
 
 In this indictment Mr, Moir shadows forth his own 
 high ideal of what a church should be, and, animated 
 by strong convictions on the subject, at once devotes 
 himself to its realization. The task was delicate and 
 difificult, but he brought to its accomplishment all the 
 resources of a warm heart and an informed mind, and 
 freely gave to it time and means, strength and influence. 
 
 But there was not a little to encourage him in his 
 project. An evangelical protest was being muttered. 
 The missionary spirit was astir. A religious renais- 
 sance was maturing. Revival was in the air. Good 
 men and true were already afield, going up and down 
 the land preaching a simple and unaccustomed gospel. 
 For some years this had been going on in the south, 
 but in 1796 Captain Haldane* came north on one of 
 his preaching tours. Mr. Moir had not only heard him 
 
 * For an account of the brothers Haldane, see Appendix A. 
 
4 Founding the Church. 
 
 in Aberdeen, but had conversed with him on the subject 
 so near his heart, that of an " independent meeting." 
 That he received distinct encouragement from Captain 
 Haldane must be gratefully admitted. At the same 
 time, it is obvious that Moir's action was not impulsive 
 — due to the excitement of the moment — but delibera- 
 tive, and largely independent of adventitious aid. 
 
 Mr. Moir was himself a member of the Wesleyan 
 connexion, but, in the course of his researches and 
 reading, had come to conceive " a high opinion of the 
 Protestant dissenters called Independents." In his 
 first letter to Mr. Haldane he took occasion to explain 
 his ecclesiastical bias, as well as his doctrinal views. 
 Among other things he had declared himself a 
 " moderate Calvinist." Mr. Haldane's reply (6th Jan., 
 1797) comments thus on the phrase: — "I own myself 
 at a loss to understand the expression, but one thing I 
 know ... it will be understood as another name 
 for Arminianism. I believe there are very many 
 pious people in Mr. Wesley's connexion who avow 
 Arminianism. At the same time I think them in an 
 error." The two correspondents never saw eye to 
 eye on this point. 
 
 The doctrinal basis of " moderate Calvinism " seems 
 to have been reached by way of compromise. After 
 much discussion the brethren frankly and amicably 
 admitted to each other the difficulty of reaching a 
 settlement, and thus the Arminianism of the Wesleyans 
 met the Calvinism of the Seceders.* 
 
 * Mr. Moir mentions that, some years before taking any action, 
 "we had read the writings of Dr. Doddridge and Watts, &c., which 
 
Founding the Church. 5 
 
 Mr. Moir's next step towards the practical working 
 out of his ideas was in taking two trusted friends into 
 his confidence. The first of these was Mr. Alexander 
 Innes, dyer.* Between the hosier and the dyer there 
 had probably subsisted a close business intimacy, so 
 honourable as to beget mutual confidences and promote 
 common aspirations. Both were diligent in business, 
 fervent in spirit ; and to men of Christian character it 
 was an easy transition from the business affairs of time 
 to those of eternity. The topics discussed were the 
 state of religion, the necessity for the cultivation of the 
 religious life, the progress of missions, the new move- 
 ments on behalf of Sabbath Schools. In these matters 
 they were like-minded, and, as they approached the 
 serious question of forming a new church, they found 
 that they had much in common. Both were already 
 dissenters, the one being a Wesleyan and the other an 
 Antiburgher. The other person who was admitted 
 to share in these communings was a common friend, 
 Mr. William Stephen, a shipbuilder at Footdee. 
 
 After " occasional interviews and conversations," 
 these three friends became more intimate with each 
 other till, at length, on Friday, the 15th of September, 
 1797, their first formal meeting was held for the special 
 
 contributed greatly to our favourable opinion of their party. Since that 
 time we became readers of the Evangelical and Missionary Magazittes, 
 by which much useful information was obtained respecting the 7-ise and 
 progress of many congregations. From these and similar publications 
 we were led to conclude that the Lord was in a peculiar manner carrying 
 on His own work among the Independents." 
 
 * Mr. Innes's dye-house still stands in the street to which he has 
 given his name. 
 
6 Founding the Church. 
 
 purpose of considering what action might be taken. 
 Mr. Moir opened the meeting, held probably in his own 
 house, by engaging in prayer. A letter was drawn up and 
 addressed to Dr. Stafford, of Chiswell Street Congrega- 
 tional Church, London. Dr. Stafford's name had 
 appeared in the Evangelical Magazine as one of a 
 committee appointed to promote village preaching in 
 England. The letter both gave and requested infor- 
 mation. Dr. Stafford was made aware of the religious 
 views of the subscribers, and also of their situation. 
 Then followed eight * questions respecting the senti- 
 ments, discipline, &c., of the Independents, whether 
 Dr. Stafford thought they could obtain a minister to 
 make a trial at Aberdeen, and how they should proceed 
 meanwhile. Before this first meeting broke up, an 
 important rule was adopted, " that no person should be 
 admitted into our meetings either as hearer or member 
 without being mentioned in a previous meeting and 
 approved by all present." George Moir then proposed 
 
 * The eight questions propounded to Dr. Stafford were : 
 
 I. Are all the students in your academies men who never followed 
 
 secular employments ? 
 II. Do all the students go through a regular course of classical 
 education ? 
 
 III. Do all the students adhere to Calvinistic doctrine ? 
 
 IV. Do these minisiers assist one another on sacramental 
 
 occasions ? 
 V. Do the congregations choose deacons to consult with the 
 
 minister in all things respecting the church ? 
 VI. \\Tiat qualifications are requisite to the admission of 
 
 members ? 
 VII. As to salarj'. 
 VIII. Would it be possible to get a young man of moderate 
 sentiments? 
 
Founding the Church, 7 
 
 Patrick Morison, hosier, Gilcomston, as a member, to 
 which there were no objections. They "parted in love, 
 committing the cause into the hands of Jesus, who 
 alone can send faithful labourers into His vineyard." 
 
 Such is the record of this memorable meeting of 
 " but three." It contained the germs of success. With 
 what modesty, however, and caution is their zeal 
 moderated. George I\Ioir, although a Wesleyan, and 
 probably a class leader, and certainly accustomed to 
 public speaking, is no demagogue, and makes no 
 claim to the pastoral office, whatever fitness he may 
 have had for the high calling. His task was that of 
 grounding his friends, and, through them, whoever 
 might adhere to them, in those first principles and 
 high ideals which had been an inspiration to himself. 
 
 From these memorials and enquiries one clearly 
 perceives the spirit and aims of the worthy men 
 heading the enterprise. Had they cared to formulate 
 their views of an ideal church, they would have 
 expressed their solicitude that the constituent mem- 
 bers should be men and women with positive religious 
 convictions — convictions, of course, which should find 
 their natural expression in a consistent life and 
 character. Then having regard to the pastorate — to 
 the men who were looked to, as the spiritual forces of 
 the movement — there was an equal anxiety that they, 
 too, should be men of character and enlightenment — 
 men more or less of disciplined minds, and who had 
 entered the ministry having felt a call to it. 
 
 At the next meeting (29th Sept.) three new members 
 were admitted — Ebenezer Gibb, shipbuilder ; Peter 
 Black, shipbuilder, Footdee ; and Alexander Clinterty, 
 
8 Founding the Church. 
 
 merchant, Gilcomston, bringing the total number up 
 to seven. These all met on the 6th of October to 
 hear Dr. Stafford's reply to their letter. It gave them 
 peculiar satisfaction. Dr. Stafford answered carefully 
 all their questions, and, in the matter of obtaining a 
 preacher, referred them to Dr. Williams, Tutor at 
 Rotherham. Draft letters to both these gentlemen 
 were written, and before the meeting closed an eighth 
 member was proposed, namely, James Stewart, weaver, 
 Belmont Street. 
 
 The three original members — Moir, Innes and 
 Stephen — were old friends, and perfectly conversant 
 and in accord with each other's views, but the other 
 brethren who had been admitted to " the meeting " 
 had been included on the sole responsibility of their 
 respective proposers, with whom alone they had 
 intimate acquaintance. This state of matters fell to 
 be corrected by a proposal — made in order to lay a 
 proper foundation for what might follow, that every 
 member should state before his brethren the following 
 particulars — the presuppositions of a Christian Brother- 
 hood : — 
 
 1st. A brief account of the way in which he was led 
 to any concern about religion, and an account 
 of his own experience in divine things, at least as 
 far as he saw proper and felt liberty in his mind. 
 2nd, A brief account of his present sentiments 
 respecting the essential doctrines of Christianity. 
 3rd. An account of those things which he is 
 dissatisfied with in the party to which he 
 belongs, and the reasons which induce him to 
 desire admission among the Independents. 
 
Founding the Church. g 
 
 The proposal was adopted by the seven members 
 present, George Moir being the first to comply with its 
 conditions. On concluding his statement, he invited 
 questions on any point that he had not made quite 
 clear. " Some of the brethren then asked his views of 
 man's ability, while in a natural state, to comply 
 with the terms of the Gospel." Having satisfied his 
 interrogators, he put the question to the meeting whether 
 they were willing to receive him as a brother and 
 Church Member, to which they all replied, "We are 
 willing." Alexander Innes and William Stephen, on 
 the same occasion (13th Oct., 1797) went through the 
 same formula, and were both admitted on like terms. 
 The " Meeting " at this point was composed of three 
 persons ; a week later it included five ; a week later 
 two more were admitted ; but it was not till 5th 
 January, 1798, by the admission of Alexander Clinterty 
 and William Paul, cotton weaver, that the number was 
 brought up to nine, at which figure the membership 
 stood until the church was formally organised in the 
 September following. That the nine did not, prior 
 to that time, consider themselves a church may be 
 gathered from the fact that they spoke of themselves 
 as intended members. 
 
 This action of the founders of the church was no 
 idle ceremony, no mechanical posturing. It was the 
 result of a wise instinct, which finds its best expression 
 in the query, " How can two walk together if they be 
 not agreed ? " It expressed the intellectual assent of 
 the members to certain bases of belief. They went 
 farther, and, feeling the vital importance of conduct, 
 demanded of each other not only a formal avowal of 
 
lO Founding the CJmrch. 
 
 this, but gave each other evidences that in their walk 
 and conversation they were consistent and worthy of 
 each other's confidence. 
 
 Meantime the friends continued to meet on Friday 
 evenings only, "when it was expected all would attend 
 unless necessarily prevented." But, having written to 
 several ministers in England, including Dr. Bogue of 
 Gosport, any of whom might, without much warning, 
 send a preacher to them, they rented the " Burgess 
 Hall,"* where they could worship on Sunday, and as 
 doubtless they had strongly wished to do, whether 
 under a pastor or not. At the same time it was 
 resolved to be on the outlook for a site on which to 
 erect a "small chapel," or to negociate for any suitable 
 building that might come into the market. 
 
 On the 2 1st December, 1797, George Moir feued 
 ground on the west side of George Street. It is 
 described as on " the Great North Road, now making 
 out," and was part of the Loch-lands ; lands rescued 
 from an old time loch (called the "Marrisch" on Parson 
 Gordon's map of the town, dated 165 1). Loch Street 
 of to-day is at once a reminder of the loch, and so far 
 at least indicates its conformation.-f- 
 
 The size and boundaries of the feu are detailed on 
 the architect's original ground plan of the chapel, 
 thus : — " The north gable is at the extremity of our 
 
 *This "Burgess Hall" was probably Trinity Hall, the property of 
 the Burgesses of Trade. It stood in that district now occupied by 
 Exchange Street, whence it was removed to the palatial buildings in 
 Union Street. 
 
 t That the loch was still partly in existence at this time is proved by 
 the circumstance that a man met his death by drowning in -it in 1798. 
 
Founding the Church. ii 
 
 ground ; south gable at extremity, except six feet 
 passage; west wall about 55 feet from extremity of 
 our ground ; east wall about 65 feet from extremity of 
 our ground, but here we must reserve ground for a 
 front house to the street." 
 
 The desire to interpose a house between the chapel 
 and the public street strikes the modern mind strangely. 
 It was probably dictated by the prudential consideration 
 of cheapening the feu-duty. It had also in it elements 
 both of modesty and of faith. The little society did 
 not care to obtrude themselves prominently on the 
 public with their homely edifice. They were to erect 
 a building that was to possess no architectural sublimity 
 or claims to a front site. Ampleness and utility were 
 the essentials, and to erect a structure which could 
 seat 700 people, and which was to cost iJ"8oo,* was an 
 act of courage in a handful of men of but moderate 
 means. Nothing but an intelligent vision of the signs 
 of the times, and confidence in the goodness of their 
 cause could have justified the enterprise. They felt 
 that their principles would be sufficiently attractive to 
 fill the chapel, even if it had to be reached by a 
 " pend." The retreat of the chapel, with the intervening 
 buildings, secured the advantage of quietness, and the 
 little brick paved courtyard secured at " kirk-skaling " 
 an opportunity for friendly handshakings and con- 
 ferences among the brethren before they merged 
 themselves in the worldly current of the street. 
 
 * One of the economies adopted in the building was to have the walls 
 plastered inside, but unlathed. The consequence was that, when filled, 
 the walls used to "sweat" in an unsightly manner. 
 
12 Founding the Church. 
 
 On the very day that this feu was acquired an 
 encouraging letter was received from Dr. Bogue. He 
 advised the erection of a chapel without delay, and 
 capable of seating at least looo persons. He also 
 urged the propriety of communicating with Captain 
 Haldane. It had been resolved to build the chapel 
 48^ feet by 40 feet frontage, for 700 persons, but Dr. 
 Bogue's letter induced them to acquire 60 feet of 
 frontage. The foundation stone of the chapel was 
 laid on the 24th of February, 1798. Two sides of a 
 building, to measure 49 feet square, and to hold ICXXD 
 persons, were founded when Captain Haldane's reply 
 came, enclosing a subscription of ten guineas as a 
 proof of his sympathy, and advising an enlargement 
 of the plan. This advice was acted on, and a building 
 fit to accommodate 1200 persons was proceeded with. 
 "Perhaps," says the chronicler, "it may hereafter appear 
 that there was a particular providence in these things." 
 
 The first moneys borrowed for the new chapel were 
 ;^6o from George Moir and £\o from Ebenezer Gibb. 
 
 Considerable light is thrown on the posture of 
 affairs at this time in Dr. Morison's life of his father, 
 John Morison of Millseat. In an interesting letter 
 (pp. 106-110) the latter writes to Ebenezer Gibb, who 
 belonged to that quarter : — " I am happy to learn from 
 your good father that matters are going on so well in 
 Aberdeen. I am informed that the foundation of your 
 new chapel is now laid, which, with other favourable 
 
 accounts of you, gives me great satisfaction 
 
 I expect you will write as soon as convenient, and 
 inform us how matters are going on with you in the 
 new cause at Aberdeen." (14th March, 1798.) 
 
Founding the Church. 13 
 
 Mr. Gibb thought it advisable to lay this letter 
 before "our little circle." In remitting their long and 
 able reply, Mr. Gibb, under date 25 th April, for himself, 
 says : — " We have many friends who heartily wish us 
 God-speed ; but there have not many come forward to 
 join us . . . whom we could conscientiously receive 
 as members of a society constructed upon a scriptural 
 principle. There are not a few who come to us, 
 Nicodemus-like, by night, for fear of the clergy, who 
 are our declared enemies. A certain person, who 
 avows himself an Independent, has subscribed ^^"20 to 
 our support, and yet he is so strange a character that 
 we cannot receive him among us. . . . I do think 
 that history does not record such an eventful period as 
 the one in which we live. Oh, what portentous clouds 
 of judgment hang over the land just ready apparently 
 to burst forth ! May they yet burst in blessings." 
 
 The letter written to the country friends, referred to 
 by Mr. Gibb, is given in full in Dr. Morison's life of his 
 father. It occupies eleven pages, from which the 
 following extracts are made. The principle governing 
 their action is stated to have been a " wish to see vital 
 godliness and primitive Christianity — freed from the 
 fetters and ordinances of men — everywhere prevailing 
 and everywhere influential." 
 
 "Some of us have long been Independents* or 
 Congregationalists in principle. . . . Others of us 
 have only of late begun to investigate this matter, and 
 were first led to do so by observing that party spirit 
 
 * The study of Neale's History of the Puritans had been helpful to 
 this end. 
 
14 Founding the Church. 
 
 and the traditions of man swallowed up the zeal and 
 attention of too many professors, ... a real 
 hindrance to the success of the Gospel." 
 
 " We belonged to different communions, in all which 
 we found a rigid strictness in demanding submission to 
 human standards of orthodoxy, but a lamentable 
 neglect in seeking sound experimental knowledge of 
 Jesus Christ, and a life becoming His holy Gospel." 
 
 " By conversing together ... we found that we 
 agreed in all the leading doctrines of the Gospel, and 
 that the Lord had fashioned our hearts alike ; and 
 were led to conclude that the love of God shed abroad 
 in the heart is a far more scriptural and steady principle 
 of union than a constrained belief in human creeds and 
 confessions where genuine love is wanting." 
 
 Then follows such a narrative of their proceedings 
 as I have given, in which they related how they had 
 been providentially led. " But we feel the weight of the 
 undertaking, and sometimes are ready to apprehend 
 consequences, for the sum necessary to complete our 
 design will be about eight hundred pounds^ and we have 
 but little prospect of any considerable assistance." 
 
 As to their views of the leading truths of the Gospel, 
 they say, " Man is a fallen, corrupt being ; cannot help 
 himself; never seeks God till sought by Him. Yet, 
 as the Lord invites, and sinners refuse, it is entirely 
 their own blame if they perish." 
 
 "We believe that men are justified by faith only, 
 * without the deeds of the law.' This faith is the free 
 gift of God, and uniformly produces good works ; 
 which works are not a title to, but a qualification for, 
 the heavenly inheritance. In short, we believe that 
 
Founding the Church. 1 5 
 
 salvation in its commencement, progress and completion 
 is the free unmerited gift of God, meritoriously secured 
 by the death of the Lord Jesus Christ, and applied by 
 the Holy Spirit." 
 
 " As to receiving members, having no pastor as yet, 
 we are under the necessity of doing the best we can in 
 a matter of such importance. When any person 
 intimates his desire to unite with us his name is 
 mentioned at our weekly prayer meeting ; the brethren 
 then take time to consider the matter, and in the 
 interim make all prudent inquiries as to his moral 
 character, &c. After this the name of the candidate is 
 mentioned a second time, and if no objection is urged 
 two of the brethren are appointed to converse with 
 him on all matters touching religious belief and 
 Christian experience." 
 
 " This is reported on, and, if favourably, the candidate 
 is introduced, and, after giving a satisfactory account 
 (i) of the way he was led to concern ; (2) of his 
 doctrinal views ; and (3) of the reasons which have 
 induced him to leave his former religious connexions, 
 he is admitted." 
 
 " Some may think that we have made the door too 
 straight, but we see as much care as this to be absolutely 
 necessary. . . . We wish nothing to be made a 
 term of church fellowship which has not been constituted 
 such by Christ himself. . . . We wish it particularly 
 understood that, although we be of a party, we are not 
 party men. We rejoice in the late union of various 
 denominations in attempting to spread the Gospel. 
 We are friends to all Missionary Societies. We have 
 our views of essential doctrines, to which we desire 
 
l6 Founding the Church. 
 
 most resolutely to adhere, but in all minor and non- 
 essential matters we agree to differ. . . . We by 
 no means desire to push ourselves into notice, but if 
 any enquire about us, we are not ashamed of our views, 
 exertions, or aims." 
 
 Signed on behalf of the brethren by 
 
 George Moir and 
 Al. Innes. 
 
 Dr. Morison, following up this interesting letter, 
 says : — " I should greatly rejoice were I able to 
 supply a copy of my father's reply to the preceding 
 communication, but I have not been able to command 
 it. I can remember distinctly, however, that he did 
 reply, and that he always looked upon the letter of the 
 Aberdeen friends as a composition highly creditable to 
 them."* 
 
 Shortly after the erection of the chapel was begun, 
 the important question arose as to who could be got 
 to open it. Dr. Bogue, who had proved himself so 
 friendly, and who was a prominent man in the con- 
 nexion, was invited.-f* but did not see his way to come, 
 
 * I am glad to be able to reproduce the missing reply, which I found 
 among the church papers, but in order to avoid interrupting this narrative, 
 it is given in the Appendix B. 
 
 t Dr. Bogue took a deep interest in the movement. He was a native 
 of Scotland, where he was educated for the ministry of the Church of 
 Scotland, of which he was a licensed preacher. He went to London 
 in 1 77 1, after graduating at Edinburgh University. He joined the 
 Independents, and settled at Gosport. There he became the tutor of 
 an academy for the education of young men for the ministry. An 
 address, published by him in 1794, is deemed the precursor of the 
 London Missionary Society, which was formed in the following year. 
 
Founding the Church. 17 
 
 but he recommended Dr. (then Mr.) James Bennett, of 
 Romsey, Hants. In agreeing to the invitation of the 
 brethren, Dr. Bennett thought it advisable to warn 
 them that the expense would be heavy — the long 
 journey, with paid supply for the few weeks they 
 desired him to stay, bringing it up to ^15 or more. 
 Mr. Haldane was informed, and approved of the 
 proposal of having the " Meeting House "* opened by 
 Dr. Bennett. He wrote : — " It will be a means of giving 
 you more respectability in the eyes of the world, 
 which, although not to be too much sought after, is 
 not wholly to be despised." He further generously 
 asks Mr. Moir to draw on him and his brother for 
 twenty guineas towards the cause. 
 
 Dr. Bennett, before setting out, is careful to 
 impress on the friends that " The Church of Christ is 
 not a worldly institution, composed of the common 
 mass of the people ; not made up of the world, but 
 chosen out of the world." How completely these 
 
 On that occasion he preached a powerful sermon, opening it with the 
 remarkable words, spoken with a dignity all his own, "We are called 
 this evening to the funeral of bigotry, and I hope it will be buried so 
 deep as never to rise again." The effect on the audience was electric. 
 Dr. Bennett, who also was present, says : — " Such a scene, perhaps, 
 was never beheld in our world." At the formation of the Religious 
 Tract Society, five years later, Dr. Bogue was again asked to preach the 
 opening sermon. He enjoyed the entire confidence of his contemporaries 
 as one possessed of the too rare combination of the erudition of the 
 scholar with the eloquent fervency of the evangelist. As an author, he 
 is best known by his work on Inspiration. He died in 1825. 
 
 * The church has been known under various aliases. The Haldanes 
 sometimes addressed themselves to the members of "the Tabernacle." 
 Perhaps the " Missionar Kirk" and the "Loch Kirk" were most 
 commonly applied in the early decades of the century. 
 
1 8 ' Founding the Church. 
 
 sentiments were in accord with those of the Aberdeen 
 friends I have already noted. The real objective of 
 his remark was probably the popular error that a 
 Congregational Church implied the indiscriminate 
 admission of members. 
 
 Within six months from laying the foundation, the 
 chapel was ready for occupation. Dr. Bennett came 
 north for a few weeks, and performed the opening 
 services on the 2nd of September (1798), by preaching 
 three times. The opening sermon was from the text, 
 Exodus, chap, xxxiii., verse 14, " And he said my 
 presence shall go with thee, and I will give thee rest." 
 The afternoon text was ist Timothy, chap, i., verse 8, 
 " The glorious Gospel of the blessed God." In the 
 evening he preached from the words " And I, if I be 
 lifted up, will draw all men unto me." (John xii., v. 
 32.) It must have been a great encouragement to the 
 promoters of the movement to find that the enterprise 
 in -which they were engaged was creating a widespread 
 interest. On the opening day the chapel was crowded 
 at all the three services, many being unable to obtain 
 admission. 
 
 A fortnight later, on the i6th September, there is in 
 the Minute Book an entry described in the rubric as 
 " Forming and organising the Church." Dr. Bennett 
 preached on the occasion, from Matt, chap, xviii., v. 
 15-17, "If thy brother shall trespass," &c. In it he 
 fully explained and defended the Congregational mode 
 of church government. At the conclusion of the 
 sermon the nine brethren who had hitherto considered 
 themselves as members of the meeting "stood up 
 and avowed the Congregational discipline," and their 
 
4/(Md^^ ^^<^U^Fl^ J^^^, ^ ^ . 
 
 The Signatures of the 
 NINE ORIGINAL MEMBERS OF THE CHURCH, 
 
 Attached to a Statement of Principles on which they united in fellowship. 
 
Founding tJie Church. 19 
 
 relation to each other as Church members, by giving 
 to each other the right hand of fellowship. At the 
 same time Dr. Bennett came down from the pulpit, 
 and gave the " right hand " to all the members of the 
 new and little church whose names, in the order of 
 their admission, were : — 
 
 George Moir, Hosier, Gallowgate. 
 Alexander Ixnes, Dyer, Gallowgate-head. 
 William Stephen, Shipbuilder, Footdee. 
 Patrick jMorison, Hosier, Gilcomston. 
 EiiENEZER GiBB, Shipbuilder. 
 Peter Black, Shipbuilder. 
 Alexander Clinterty, Merchant, Gilcomston. 
 James Stewart, Weaver, Belmont Street. 
 William Paul, Cotton Weaver. 
 
 The simple service concluded by prayer and the 
 
 singing of Dr. Watts' hymn : — 
 
 Zion 's a garden, walled around. 
 Chosen and made peculiar ground ; 
 A little spot, enclosed by grace, 
 Out of the world's wide wilderness. 
 
 At a special church meeting, which was held on 
 Tuesday, 25th September, Dr. Bennett again presided, 
 and an election of the first deacons took place, by ballot, 
 which was cast almost unanimously for George Moir 
 and Alexander Innes. Dr. Bennett, after addressing 
 them on the duties of the deacons, chiefly to provide 
 all needful things for the Table of the Lord, the Table 
 of the Minister, and the Table of the Poor, especially 
 the Sick Poor, solemnly commended them in prayer. 
 
CHAPTER II. 
 
 THE ORIGINAL NINE MEMBERS. 
 
 EVERY human corporate movement takes its 
 colour from those who gave it impulse. The 
 personal equation is of the first importance in deter- 
 mining and judging of its character and sweep. If 
 to understand the men be to understand the move- 
 ment, it is then not only natural but incumbent to 
 delineate, as far as it is possible after the lapse of a 
 century, those who with leal-hearted devotion founded 
 the church. It has never been suggested that they had 
 any selfish end in view. Their object was the highest 
 good of the greatest number, and in standing shoulder 
 to shoulder for it, against the obloquy and ostracism 
 to which they were subjected, they showed that they 
 were men of grit and of moral seriousness. 
 
 Of the founders as a group, there are several esti- 
 mates by contemporaries. Dr. John Morison of London 
 writes of them as "a little band of men chiefly connected 
 with the Secession, who had begun to feel and lament 
 its narrow and restrictive spirit" Captain Haldane 
 knew the men well, and they possessed his confidence. 
 Though not in the least given to merely complimentary 
 
" The Original Miner 21 
 
 language, in an early letter he commends them thus — 
 " I believe your design [in promoting the cause] was 
 set on foot, and has been conducted in simplicity and 
 godly sincerity, and, if so, I am persuaded He who 
 walks amid the candlesticks will direct you to a pastor 
 after His own heart." 
 
 George Moir, the founder and first deacon of the 
 church, was a native of Skene, and was born on the 
 29th June, 1764. Of his antecedents I know nothing 
 but that his mother was a Jaffray, He came to 
 Aberdeen as a boy of thirteen, and I can gather that 
 he was clerk or traveller to Provost Abercrombie, who 
 was a stocking manufacturer. In 1799 the Provost's 
 business gave way, and Mr. Moir appears to have taken 
 up the retail hosiery trade on his own account. For 
 that period he seems to have received a good education, 
 a circumstance, coupled with his early establishment 
 in business, which points to the comfortable circum- 
 stances in which he had been reared. He became a 
 Burgess of Guild in 1796. There is abundant evidence 
 that he was a thoughtful, intelligent man, fairly entitled 
 to the often loosely awarded epithet, " well read."* He 
 also had the habit of the pen, and has a good claim 
 to authorship, although his ivorks have never been 
 
 *He was essentially a student, as the following testifies: — "Thanks 
 to Thee for those good books I fell in with, especially James Hervey's, 
 the smoothness of whose style and sweetness of whose subject first 
 induced me to read divinity books, particularly Watts, Doddridge, 
 Baxter, Scott, Henry, Brown, Beveridge, Young, Scougal, Adams, 
 Erskine, Wesley, Fletcher, Jenks, Marshall, Halliburton, Flavel, 
 Rutherford, Whitefield, Willison, Tertullian, Gouge, Bunyan, McEwan, 
 Newton, Hervey." — Diary, ist Jan., 1790. 
 
22 " The Original Nine." 
 
 published. They consist of an Occasional Diary, of 
 much interest, and an incomplete series of letters, 
 designed for his children, on the subject of Religion, 
 and entitled A Poor Father's Legacy. I have seen a 
 common-place book in which he was in the habit of 
 recording not only extracts from the books he had read, 
 but sentiments and opinions of his own. These were 
 methodically classified under distinctive headings, a 
 storehouse of readily available subject matter — the 
 tabulated gleanings of a man at once reflective and 
 cultivated. I am happy to possess a MS. volume, 
 entirely of his own composition. In it there are no 
 fewer than fifty-three poetical pieces. The art of 
 versifying was begun, he says in a preface, when " very 
 young," as early as twelve years of age, and it was one 
 in which he attained considerable proficiency. He 
 was encouraged in the practice by the fact that some 
 of his early "sportive and insignificant" pieces were 
 published in a periodical of the day. Having "changed 
 his sentiments" he began to write pieces of a graver 
 character, but to his grief " the editor would not print 
 them." The volume is to a certain extent autobio- 
 graphic. He seems to lay no great store by his poetic 
 efforts. They were largely thought out and composed 
 on horseback in the course of his frequent journeys in 
 the country in pursuit of his business. " If they are 
 not reason," he says, "they are rhyme, and if the 
 interests of Piety are safe I am little concerned about 
 those of Poetry." From this remark the reader may 
 readily gather that the themes are for the most part 
 serious and religious in caste, contemplative and intro- 
 spective. They arc not without literary art, are always 
 
" The Original Nine." 23 
 
 rhythmic, and written in an interesting variety of metres. 
 They plainly suggest acquaintance both with George 
 Herbert and Francis Quarles. In the lighter efforts 
 there exists a distinct vein of humour. Nowhere is 
 this better seen than in the prose dedication of the 
 volume to himself. On the whole, one rises from a 
 perusal of the volume with the conviction that the 
 author's true place, in his happy use of measured 
 language, was that of a hymn-writer. The following 
 is a fair sample of his muse. It is entitled — 
 
 A SABBATH MORNING REFLECTION. 
 
 Once more the blessed day I see, 
 When Jesus Christ, who died for me, 
 
 Arose triumphantly — 
 The dreary regions of the dead. 
 Could not confine my living Head, 
 
 Or else my hopes would die. 
 
 Awake my eyes, arouse my heart. 
 Dull drowsiness away depart, 
 
 For Jesus early rose — 
 At early dawn He left His grave, 
 And all His en'mies did outbrave. 
 
 And vanquished all my foes. 
 
 The pious Marys early sought. 
 This Jesus who their pardon bought. 
 
 Before the shadows fled. 
 To the S'pulchre where He lay, 
 They took the solitary way, 
 
 And thought He still was dead. 
 
 But lo ! an angel blazing bright. 
 In vestments of the purest white, 
 
 Addressed the plaintive pair — 
 Ye seek the Lord, be not afraid, 
 He now is risen — as He said ; 
 
 Come, see, the Lord lay there. 
 
 But go and tell His friends the same. 
 And mention Peter out by name. 
 
 Lest he be sore cast down — 
 Though sin may hide His face a while, 
 When sinners weep the Lord will smile, 
 
 'Tis force thai makes Him frown. 
 
24 " The Original Nine." 
 
 But am I sure that He was raised? 
 Yes, for the Galileans gazed 
 
 While up to Heaven He flew. 
 And am I sure He'll come again? 
 Yes, for His promise must remain 
 
 A truth — if God be true. 
 
 We are without data as to when or under what 
 circumstances George Moir "changed his sentiments," 
 but when still a young man he is at least writing 
 pieces of a serious vein. He had been a most consistent 
 member of the Methodist Church, but felt obliged to 
 withdraw, being " unhinged by some things which 
 have happened " amongst them. This was just before 
 taking action in the formation of our church. So early 
 as 1792 George Moir was favourably known as a 
 public-spirited man, a man of practical benevolence. 
 In that year he had the honour to found a charity, 
 which for 106 years has pursued an unbroken, quiet, 
 unostentatious career of kindly beneficence, under the 
 quaint title of The SiCK Man's Friend Society. 
 " Whosoever " (says Martineau) " has received of 
 Heaven the suggestion of some practical deed of 
 goodness, or sacrifice, or mercy, bears a burden which 
 he can never lay down." In the last decades of the 
 1 8th century the condition of the poor was piteous. 
 The relief afforded by the churches was inadequate. 
 In those days there was no Poor Law to afford relief, 
 and no Poor's Association to extend a helping hand. 
 The " suggestion " which George Moir received in 
 considering the case of the poor was, that some 
 organized effort should be made to meet their wants, 
 and this burden he induced a number of benevolent 
 
" The Original Nine'' 25 
 
 fellow-citizens to share with himself* Their plan was 
 the self-imposed one of contributing at least a " weekly 
 penny" to a common fund, which was dispensed by the 
 members, on visiting the poor at their homes, in " one 
 shilling at a time." In this way the Poor Laws and 
 the Poor's Association were both anticipated. 
 
 Among the many ways in which George Moir 
 helped the church in its early years, was in placing his 
 home at the disposal of the numerous "supplies" who 
 came to officiate. What kind of a home that was 
 may be gleaned from a verse of the poem, "Wrote 
 when I took up House " : — 
 
 "Oh, let this humble house of mine 
 Be under Thy peculiar care ; 
 And, as a little church of Thine, 
 Be daily sanctified with prayer." 
 
 It was a veritable "prophet's chamber," where an open- 
 handed hospitality was extended to all. Mr. Haldane 
 tenders his thanks for accommodating itinerants. Dr. 
 Bogue's helpful advice and counsel were not forgotten, 
 and although he was never here to share the hospitality 
 of the house, we find him courteously thanking Mrs. 
 Moir for the present she had sent him — possibly some 
 
 * " This day above twenty persons met to testify their approbation of 
 the Society called 'The Sick Man's Friend,' which was begun by myself 
 and Wm. Troup, in January last, and these men seemed ver}' hearty in 
 it, so that our first contribution amounted to upwards of £z 5s. Our 
 managers were chosen and our meetings appointed. I hope this 
 charitable institution will be supported in Aberdeen by such as the Lord 
 will give ability and inclination. 
 
 The Sick Man's Friend is now begun, 
 
 Lord send it down from son to son," 
 
 — Diary, 23rd Nov., 1792. 
 
26 " Tlie Original Nine'' 
 
 grateful samples of the famous Aberdeen hose. Mrs. 
 Moir was a true helpmeet — a mother in Israel, and to 
 whom the young cause was not a little indebted. 
 After her husband's death she conducted his business 
 successfully for many years. It is obviously to her 
 that the following verse refers : — 
 
 " So well our inclinations join. 
 That one way both our wills incline 
 
 As if we had one soul ; 
 For whatsoever one thinks fit, 
 The other thinks — or doth submit 
 
 Without the least control." 
 
 In the midst of this good man's many activities and 
 interests the heavy hand of disease and death was laid 
 on him. After a protracted illness, on the i6th Nov., 
 1802, at the comparatively early age of 38, he closed 
 a career, poor in years but rich in experiences and in 
 service. He was predeceased by three children, and 
 survived by two, a son and a daughter, the latter of 
 whom was a member of the church till her death, 
 some 30 years ago. 
 
 Referring to our early history. Dr. Lindsay Alexander 
 in his life of his relative. Rev. John Watson, from 
 whom he doubtless drew his inspiration, thus charac- 
 terizes George Moir : — 
 
 " The leader . . . was George Moir, an individual in 
 comparatively humble circumstances, and without much 
 education, but a man to whom God had given an 
 unusual share of natural ability, firmness and energy, 
 and whose piety was of that vigorous and elevated 
 cast, which, without having the slightest sympathy 
 with fanatical enthusiasm, rises instinctively and irre- 
 
 I 
 
" The Original Nine" 27 
 
 pressively above the trammels of human authority in 
 religion, and the mockery of a dry formalism." 
 
 Mr. King quotes the estimate of one who was a 
 contemporary with Moir. He calls him "a man of 
 excellent natural abilities, which he had cultivated 
 with great industry by reading and otherwise." In 
 1848, when a jubilee service was proposed, Dr. Bennett 
 was invited to be present to take part, as he had done 
 50 years before. He declined on account of age, but 
 wrote a letter to Mr. Arthur, in which he refers to 
 George Moir as " one of the best men he ever knew." 
 Without farther extending this biography, I may say 
 that, in the study of George Moir's character — his 
 intense piety, his knowledge of the Bible, his humanity, 
 his consecration, his mental qualities, his culture, his 
 sagacity, his fine spirit — I have become gradually 
 convinced that, in the long roll of those who have in 
 any way been connected with the church, there is no 
 more remarkable man than its founder, first in rank as 
 well as first in time. 
 
 Alexander Innes, who gave such hearty and 
 efficient support to the young cause, belonged originally 
 to the Anti-burgher congregation in Belmont Street. 
 So long as George Moir lived and was able to direct 
 things, all went well with Innes. He made an excellent 
 lieutenant, but a leading place was not in his way. 
 Certain difficulties arose, and in the conduct of the 
 discussion Innes took up a strong position, by which 
 he appears to have forfeited his influence with the 
 brethren. He was appointed secretary of the church, 
 but, whilst he refused to act as such, unjustly and 
 
28 " The Original Nine!' 
 
 unreasonably retained possession of the Minute Book 
 and of the archives of the church, till compelled to 
 return them. He was the second deacon of the church, 
 and remained such till its dissolution, in 1806, when 
 he finally withdrew. Not till 1 8 1 5 did he seek admission 
 to Frederick Street Church. Some obstacles stood in 
 the way, but after six months' delay, and several 
 conferences with Mr. Philip of the " Loch Chapel," Mr. 
 Penman, and Mr. Innes, it was agreed to let all past 
 differences be forgotten, and he was received. Mr. 
 Innes died in 1840, and the minute characterises him 
 as "the much respected brother — Treasurer, Deacon, 
 and Trustee — offices all of which he had filled with 
 credit to himself and satisfaction to the church," to 
 which he left a legacy of ;^io. 
 
 William Stephen has done for himself what none 
 of his contemporaries did for themselves. He has left 
 a private memoir for his children, entitled, "A short 
 account of some passages in my life, with my different 
 views of Religion ; also some accounts of my experience 
 and the Lord's dealings with me."* He was born at 
 Aberdeen, 9th November, 1759, of earnest Christian 
 parents. In early life, and even after his conversion, 
 he says he was haunted with fits of doubt and distress 
 on reflecting on the corruptness of his nature. At the 
 age of eighteen he was apprenticed to the shipbuilding 
 craft with a relative. After a time he took up business 
 on his own account at Footdee, and was a highly 
 
 * By the courtesy of his grandson, Mr. William Stephen, shipbuilder, 
 Linthouse, Glasgow, I have been favoured with the leading facts of the 
 above notice. 
 
" The Origirial Nine" 29 
 
 successful shipbuilder, an industry in which his lineal 
 descendants stand in the front rank to-day. 
 
 Until 1787 Mr. Stephen and his wife, who was a 
 very religious woman, were members of the Established 
 Church. In that year they joined the Wesleyan body. 
 In March, 1797, he happened to read a tract entitled 
 " The Nature and Evidence of Saving Faith." By it 
 he obtained such " clear light " as led him to renounce 
 the doctrine of Free Will. At that time he left the 
 Methodists, " not being able to approve of their views 
 or their discipline." In this frame of mind he joined 
 his friends Moir and Innes, and contributed the third 
 adherent to the new cause, which he supported actively, 
 both as a private member and as a deacon of the 
 church, until the troublous times of 1806. Then, in 
 view of Arminian doctrines being tolerated in the 
 church, he and others of Calvinistic opinions separated 
 from it. He writes : — " We were obliged to leave it, or 
 else do violence to our consciences." " Such," adds my 
 informant, " were our stern forefathers." " Mr. Stephen 
 was a man of most intense spiritual earnestness. His 
 temptations were strong and his sense of sin almost 
 morbidly deep. But he was strong and instant in 
 prayer, and though he was often in great mental distress 
 and doubt, his faith always came out of the trial clear 
 and steadfast. With him the unseen was intensely 
 real, and his sense of God's nearness was exceptionally 
 vivid. At the dissolution of the church, Mr. Stephen 
 and his wife joined the small party who ultimately 
 formed Frederick Street Church. From that connection 
 he withdrew in 1821, and went to Dundee, and 
 established himself in business there. In advanced 
 
30 " TJie Original Nine" 
 
 life he removed to Edinburgh, and m 1838 to Arbroath, 
 where he died, 21st November of that year, aged 79. 
 
 Patrick Morpson was a friend of Mr. Moir's, by 
 whom he was introduced to the little circle. I am 
 without materials sufficient to enable me to characterise 
 him, but there is abundant evidence to prove him a 
 man of superior intelligence. He remained loyal to 
 the church, taking his full share of church life, both as 
 a member and a deacon, up to at least 1828. He is 
 still represented in the membership by his great-grand- 
 daughter, Mrs. Johnston K. Pirie. 
 
 Ebenezer Gibb was a member of a strenuous 
 seceding family at Millseat, New Deer. His father, 
 William Gibb, was a man of intelligent piety, as his 
 letters prove. After coming to Aberdeen, Ebenezer 
 Gibb appears to have made the acquaintance of 
 Alexander Innes, who proposed his admission to the 
 little society in whose early history he took such a 
 lively interest. Gibb was a foreman to William 
 Stephen, shipbuilder, and his death was the result of 
 an accident he met with in his business some seven 
 years before. He died in his native place. A grandson 
 of the same name is now a member of the church, as 
 well as Mrs. Robert Smith, a grand-niece. 
 
 Alexander Clinterty is perhaps the least 
 prominent of the original nine. He was proposed by 
 Patrick Morison, and his wife and daughter were early 
 members of the church. He adhered to Dr. Philip 
 when the church was re-formed. He is described as 
 a merchant, and had his place of business in the 
 
" The Original Nine." 31 
 
 Short Loanings, then considered as in the " town of 
 Gilcomston." The Misses Levy, members of the 
 church, are grand-daughters of Alexander CHnterty, 
 whose daughter married James Rose. The daughter 
 of the latter married Mr. Levy, a captain in the 
 merchant service, one of our oldest members. CHnterty 
 died before 18 19. 
 
 Peter Black, in Footdee,* was introduced to " the 
 meeting " by his friend, William Stephen, with whom 
 he was closely associated, if not a partner in business, 
 as shipbuilders. He belonged to the Kingswells 
 district, and was the son of one of the stalwart 
 pynours of Aberdeen. Peter himself was a powerful 
 man, of six feet in height. I am unaware to what 
 church he originally belonged, but he is described by 
 a descendant as having been " somewhat puritanical " 
 in his views. He was particularly strict in the matter 
 of Sabbath observance, and has been known to go 
 to church with dirty shoes rather than have them 
 cleaned on the Lord's Day. So far did he carry his 
 
 * I cannot refrain from narrating a happy incident in connection with 
 these notes about Peter Black. Having found myself without a vestige 
 of information, I had written "Of Peter Black / knozu nothing.'''' On 
 the following day a stranger accosted me, and engaged my attention on 
 a subject in which he was interested. I asked his name, which he gave, 
 as well as his father's, and he volunteered to say that his grandfather was 
 Peter Black. "You do not mean to tell me," I asked, "that your 
 grandfather was one of the founders of George Street Church?" "I 
 do, indeed," he said. I then told him how, in writing this history, I 
 had been baffled to obtain any information about his ancestor, and to 
 my querj', what he knew about him, got the reply "Everything." 
 From that providential "everything," I gleaned from the man on the 
 street the substance of my sketch. 
 
32 " The Original Nine" 
 
 Sabbatarianism that " he would have punished a cat on 
 Monday if he had known it to have caught a mouse on 
 Sunday." Mr. Black seems to have been in good 
 circumstances, and was a Burgess of Guild. His wife 
 never joined the church, and at the " new modelling " 
 his own name is dropt out. 
 
 James Stewart was from the country, and " when 
 he came to Aberdeen joined himself to Mr. Bryce's 
 congregation. However, not finding things as he 
 wished, he left them, and joined himself to the Wesley 
 Methodists, among whom he continued for eight years, 
 a part of which time he was a class leader." He is 
 'designated as a " weaver, Belmont Street." Since I 
 remember, a cotton factory there occupied the site of 
 the present Free Churches, and in it Stewart had been 
 employed. When our chapel was built, James was 
 appointed " chief door-keeper," and at his death, in 
 1801, he is described as "a zealous, warm-hearted 
 Christian." 
 
 William Paul, cotton weaver, was the last of the 
 original nine to be admitted. He was an attached 
 member of the church, and succeeded James Stewart 
 as principal door-keeper, a post he held till his death. 
 His son, Alexander Paul, succeeded him in that duty. 
 
 Such are the brief personal memorials of the men 
 who, a century ago, banded themselves together and 
 became the responsible founders of the church ; and a 
 certain historical interest will always surround their 
 names. 
 
CHAPTER III. 
 A PASTORLESS CHURCH. 
 
 THE first regular monthly meeting of the church 
 was held on Friday, 28th September — Dr. 
 Bennett presiding. Nine persons were admitted, which 
 at once doubled the membership. Among them were 
 seven women, of whom were the wives of four of the 
 founders — William Stephen, William Paul, Alexander 
 Innes and George Moir. The first woman to be 
 admitted was Mrs. Henderson, whose husband was 
 admitted at the same time. 
 
 Whilst Dr. Bennett was in Aberdeen, the town's 
 autumnal Sacrament services were held, preceded, as 
 usual, by a Fast Day. Of the condition of the chapel, 
 the character of the service held that evening, and of 
 Dr. Bennett himself we are happy to possess a very 
 interesting account from the able pen of Dr. Lindsay 
 Alexander. It occurs in his life of the Rev. John 
 Watson, the acknowledged founder, and for 32 years 
 the devoted secretary of the Congregational Union of 
 Scotland. At the time in question (September, 1798), 
 Watson was a youth of 22, who had recently left his 
 native Belhelvie, and who was working at the trade of 
 a baker. Mr. Watson was a member of the Established 
 
 d 
 
34 A Pastorless Church. 
 
 Church, and, having attended service in the forenoon 
 of the Fast Day, had become deeply impressed by the 
 peculiar fervour with which Dr. Kidd, then Sabbath 
 Evening Lecturer at Trinity Chapel, had engaged in 
 prayer. In this susceptible state of mind, Mr. Watson 
 found himself, for the first time, among the crowd who 
 had assembled in the Missionar Kirk to hear Dr. 
 Bennett. So indelibly had the whole scene and services 
 impressed themselves on his memory that 45 years 
 afterwards, on the occasion of the first meeting of 
 the Congregational Union in Aberdeen, Mr. Watson 
 recalled them with ease and interest. The primitive 
 and unfinished condition of the chapel is described. 
 " The galleries had not as yet been finished ; only the 
 benches had been fixed ; no division of seats had been 
 made ; no book-boards had been erected, and no 
 parapet front had been introduced. From the anterior 
 joists of the gallery, on which as many sat with 
 pendulous limbs as could find space, back to the wall, 
 was one unbroken mass of human beings, closely 
 wedged together, and covering every inch of room. 
 Through the crowded passages below, the preacher 
 had with difficulty to make his way to the pulpit. Not 
 far short of 1500 persons were gathered that evening 
 within a space which had been calculated only for 
 1000." The preacher is thus characterised : — " Dr. 
 Bennett was then in the bloom of early manhood, and 
 a transient murmur of surprise and pleasure passed 
 through the crowded mass, when his graceful and 
 expressive countenance* appeared in the pulpit. A 
 
 * One of the speakers at the Union Meeting where these details were 
 given, referred to the " beautiful Dr. Bennett ! " 
 
A Pastorless Church. 35 
 
 voice of exquisite melody, and the intonations of which 
 were at once natural and skilful, helped materially to 
 prolong and increase the charm, so that during the 
 entire service the utmost stillness on the part of the 
 audience prevailed." But the supreme interest of the 
 occasion culminates in Mr. Watson's diffident account 
 of how he was personally affected by the earnest and 
 faithful appeals of the preacher. Dr. Bennett's text 
 was " Follow peace with all men, and holiness, without 
 which no man shall see the Lord " (Heb. xii., 14). The 
 truth came home to Mr. Watson's mind with power. 
 It was " something quite new," and he derived a 
 knowledge of the nature and importance of religion he 
 did not possess before. Mr. Watson continued to 
 attend the church, and in 1800, along with an intimate 
 friend in his own trade, became a member. Mr. Watson 
 early conceived the idea of entering the ministry, and 
 to enable him to do so began business on his own 
 account, by which, in the course of a very few years, 
 he saved as much as enabled him to enter on study, a 
 course to which his minister, Mr. Stephens, encouraged 
 him heartily. His subsequent career is outwith the 
 scope of these memorials ; suffice it to say that Mr. 
 Watson proved a valuable acquisition, and that his 
 " praise is in all the churches." 
 
 At the first communion of the church, dispensed 
 probably by Dr. Bennett, on the last day of September, 
 twenty persons " sat down," being the whole member- 
 ship, with the addition of two Baptist brethren, Messrs, 
 Coles and Page, from Bristol, students at Marischal 
 College. The circumstantial chronicler of the interesting 
 occasion remarks that " It was a very uncommon thing 
 
36 A Pastorless Church. 
 
 in this place to see a congregation of a thousand 
 people, and only twenty communicants, for in all the 
 churches or parties here the whole congregation are 
 communicants, at least with very few exceptions." 
 
 The names of these two young men (Messrs. Coles 
 and Page) appear frequently in the early church records, 
 as well as in the correspondence of the various English 
 supplies, who knew them before, or who made their 
 acquaintance when in Aberdeen. Taking them in the 
 order in which their names most frequently recur, 
 Thomas Coles is described in the University Records 
 as the son of the late William Coles, Gloucestershire, 
 and Henry Page as the son of John Page, Esq., Bristol. 
 They were the only English students in their class, 
 and one cannot help wondering what inducements 
 they could have had to come to Marischal College, 
 Aberdeen, from the far-away banks of the Severn. 
 
 The circumstance reminds us of the fact that the 
 great Baptist preacher, Robert Hall, had himself been 
 a distinguished alumnus of King's College, Aberdeen. 
 He left in 1785 to fill the post of classical tutor in 
 Bristol Academy. It is in this way extremely likely 
 that Messrs. Coles and Page, who were Baptists, had 
 been pupils of Mr. Hall, and, coming under his powerful 
 personal influence, acted on his advice as to the choice 
 of their Alma Mater. That their education was in a 
 forward state may be inferred from the fact that the 
 young men entered as second year's students. They 
 graduated M.A. in 1800. During their College course 
 they both engaged actively in Christian work, especially 
 that of the Sunday School. Gloucester was the cradle 
 of the movement and the system, with which young 
 men of their type would naturally be familiar. 
 
A Pastor/ess Church. 37 
 
 Ebenezer Gibb, referring to them, says : — " They are 
 very godly men, who often attend our prayer meeting. 
 Each of them teaches a school, and the people tread 
 upon one another to hear them. I went to hear one of 
 them last Sabbath evening, who teaches in St. Mary's 
 Hill, below the East Church. I think there were about 
 looo people present." 
 
 It is not saying too much that there was surely a 
 Providence guiding these young and ardent spirits to 
 Aberdeen just at the time when the infant church stood 
 in need of all the stimulus they seemed so fitted and 
 willing to infuse. 
 
 All this is freely acknowledged in a minute of ist 
 September, 1799, on which day they had both preached 
 in the church. " These two young men have attended 
 the University in this place for about two years, and 
 their advice, assistance, and exertions for the cause of 
 Christ in this city and neighbourhood have been useful 
 to many, and especially to us in our infant state." I 
 have unfortunately been unable to trace their subsequent 
 careers. 
 
 Meanwhile the church was gradually adding to its 
 membership. By the end of 1799 the original nine 
 had become forty-nine members. 
 
 The first baptism is thus registered, under date 22nd 
 April, 1799: — "This day George Moir, hosier in 
 Aberdeen, and Ann Smith, his wife, both members of 
 this church, had a son born, named George, baptised 
 by Mr. Moseley of Longbuckley, Northamptonshire. 
 The ordinance was performed in the chapel in the 
 forenoon." 
 
 The next has an interest of its own. It is thus 
 
j8 A Pastor/ess Church. 
 
 recorded, on 9th August, 1799: — "This evening Jean 
 Hervie, a young woman of about twenty years of age, 
 was baptised by Mr. Garie. She was formerly a quaker, 
 but having of late become thoughtfull about her soul, 
 she requested admittance to be a member with us, and 
 it was judg'd proper that she should be baptised before 
 she was received." 
 
 The first death in the membership is thus entered, 
 on nth June, 1800: — "Death has already diminished 
 our number. Jean Gordon took her leave of mortality 
 this morning. She was admitted a member of this 
 church on the 9th of August, 1799." * 
 
 After Dr. Bennett's departure the serious duty of the 
 young church was the securing a suitable pastor. This 
 involved a voluminous and delicate correspondence, 
 a task ably conducted by Mr. Moir.f The Haldanes 
 
 * The practice of recording births and deaths was very soon discon- 
 tinued. Strange to say, while resignations and exclusions from the 
 membership were carefully noted, the recording of the deaths of members 
 was not resumed for about fifty years. 
 
 t He enumerates some few things which have occupied him since the 
 commencement of the "new meeting." (i) I have wrote above 170 
 letters to ministers ; {2) I have kept a register of every important thing 
 concerning the church and congregation ; (3) I have kept a regular 
 account of the receipts and expenditure to the amount of ;^iSoo; (4) I 
 have attended the following meetings : — 
 
 Sabbath Morning — Prayer Meeting, either at the chapel, at Old 
 Aberdeen, or Gilcomstone. 
 II Evening — Taught a Sabbath School, 6-8. 
 Monday — Missionary Prayer Meeting. 
 Tuesday — Fellowship Meeting. 
 Wednesday — Sabbath School Meeting. 
 Besides this he acted as Treasurer to the Sabbath School Society. — Moires 
 Diary, 2 1st July, 1800, 
 
A Pastorless Church. 39 
 
 proved themselves very helpful in the way of procuring 
 or suggesting preachers "with a view." One serious 
 drawback to ready supply was the fact that it was to 
 England that the church had to look for men likely to 
 suit the circumstances, and in those days it was no 
 light undertaking to come so far north ; indeed, in 
 some cases it was held to be prohibitive. Dr. Bennett, 
 in announcing his own safe arrival at home (Romsey), 
 "notwithstanding a breakdown of the mail between 
 Perth and Dundee," considerately asks Mr. Moir to 
 prevent his successor from going to the Sabbath School 
 after preaching [three times a day?]. " It will not do 
 for his health," he adds, " and you must persuade him 
 to wrap himself up in flannel in your northern air." 
 He was speaking from a September experience, and 
 it was now November. 
 
 Before the year was out the Haldanes had set on 
 foot a scheme for training young men for the ministry 
 of the Congregational Churches. Mr. Greville Ewing 
 was bestirring himself in the cause of home missionary 
 and evangelistic work, and undertook the theological 
 education of the students, and Robert Haldane had 
 generously undertaken to pay £2^ towards each 
 student's expenses. The scheme, however, had to 
 mature, and in the meantime supply had to be looked 
 for elsewhere.* 
 
 * " I have a prospect of the privilege of sitting under an English 
 Independent minister, as there is great probability of one coming down 
 at the request of some persons (whereof I am one) who are uniting 
 together for that purpose. This I have been wishing for ever since I 
 read Doddridge's works, and especially since I read Neale's History of 
 the Puritansy — Moir''s Diary, Oct., 1797. 
 
40 A Pastorless Church. 
 
 The first to supply was Mr. Thomas Loader, of 
 Fordingbridge, who remained about two months. Mr. 
 Slatterie followed him on one Sabbath, and was so 
 approved that the members of the church signed a call 
 to him to settle in Aberdeen. This, however, was 
 declined in a letter dated 25th February, 1799. Mr. 
 Slatterie received a guinea for his day's preaching, 
 which brings a rebuke from Robert Haldane for 
 " lavishness." Mr. Slatterie was a powerful preacher, 
 an able and eloquent man. He was settled at Chatham, 
 and was long known in that quarter as " the Apostle 
 of Kent." 
 
 Mr. Wydown, of York, supplied in the early weeks 
 of 1799, and was followed by Mr. Edward Parsons, of 
 Leeds. 
 
 The Rev. Mr. Moseley, of Longbuckley, North- 
 ampton, supplied during April, 1799. He had been 
 well recommended by Mr. Parsons, but Robert Haldane, 
 who had seen Mr. Moseley at Edinburgh, on his way 
 north, did not think he would do. He spoke of him 
 as a nervous man, so much so that " he could not ride 
 in an open country without being near a hedge or 
 wall ; nor could he walk down a steep hill." Mr. 
 Moseley " felt great uneasiness in crossing the bridge 
 here [Edinburgh], and when he understood there was 
 a ferry to cross between him and Aberdeen he resolved 
 to go back to England ! " It was with the utmost 
 difficulty that Mr. Haldane "persuaded him not to do 
 so." Poor Mr. Moseley missed his journey north on 
 the day he had arranged, for which, to do him justice, 
 he is exceedingly sorry. Writing from " Edingburgh " 
 on Wednesday, ist April, he explains his detention 
 
A Pastor/ess Church. 41 
 
 thus : — " I was here in time, but, through a mistake of 
 Mr. Haldane's servant, my place in the mail was not 
 secured, and when I went to the Tron, found, to my 
 great surprise, that another had got the [seat] I was to 
 have." Clearly, Mr. Moseley was not the man for 
 pioneering work such as would be expected of him at 
 so advanced a post as Aberdeen. 
 
 In May, Mr. William Stephens, of Bingley, a small 
 town in Yorkshire, began a supply of seven weeks' 
 duration. He preached with much acceptance, and 
 left a favourable impression. 
 
 After Mr. Stephens' departure, the church was greatly 
 favoured with a visit from Rowland Hill and Greville 
 Ewing, who were itinerating together. They had 
 come by way of " Aberbrothwick," Montrose, Brechin, 
 Laurencekirk, and Stonehaven. From the last-named 
 " the best of roads," says Mr. Ewing, " and the worst 
 of countries was before us ; the country, however, a 
 little improved upon us before we came to Aberdeen." 
 They arrived on Saturday evening (29th June, 1799), 
 in time to allow of Mr. Ewing preaching, which he did 
 from Eph. v., i and 2, " Be ye, therefore, followers of 
 God," &c. " Next day," says Mr. Hill, " I preached to 
 a crowded and affectionately attentive congregation. 
 . . . in what is called the Independent Meeting 
 [George Street Chapel] on the morning and afternoon ; 
 in the evening to three or four thousand people out of 
 doors, but I had scarce finished half my discourse 
 before we were interrupted by the rain. The sermon 
 was much shortened by this circumstance, though the 
 people stood with great patience under a brisk shower, 
 till they were dismissed. Though I fear a real thirst 
 
42 A Pastor/ess Church. 
 
 for vital religion is but little known in Aberdeen, yet I 
 trust there is a sacred leaven among them." 
 
 This is probably the occasion on which he preached 
 from Philippians iv., ver. 13. In giving out the text, 
 that humour, so peculiarly and attractively his own, 
 found expression. After repeating the first clause of 
 his text, " I, Paul, can do all things," he stopt and 
 commented, " Aye, Paul, you are a clever fellow. You 
 have no little conceit of yourself Very few can say 
 ' I can do all things.' How do you manage it, I 
 wonder?" Then, turning to his Bible, he read the 
 remainder of the verse, " the grace of God strengthening 
 me." " No thanks to you, Paul ; any man can do all 
 things with help like that." And so, into his sermon. 
 
 Mr. Ewing preached twice on the same day, probably 
 an open-air service somewhere, and in the evening he 
 occupied the pulpit of George Street Chapel. 
 
 The distinguished itinerants regretfully parted com- 
 pany here, with much mutual respect. Mr. Hill speaks 
 of Mr. Ewing as " my worthy and affectionate fellow- 
 labourer," while Mr. Ewing speaks of his "eccentric 
 fellow-traveller " as indeed " a holy man of God." 
 
 Mr. Ewing renewed his interest in the cause at 
 Aberdeen by two subsequent visits, once in the summer 
 of 1815, and also in 1819, when he dispensed the 
 ordinance of the Lord's Supper. 
 
 The pulpit was occupied by different preachers during 
 the latter half of 1799. Among others Mr. Garie, of 
 Perth, supplied five weeks. Two Rotherham students 
 also preached — Mr. Thomas Burton and Mr. Robert 
 Weaver — the latter for nine weeks. 
 
A Pastorless Church. 43 
 
 Mr. Cowie, of Huntly, who was just then fighting his 
 own battle in the north, was invited to supply, but, 
 under date 31st August, declines in these terms, to Mr. 
 Moir : — " Though I sincerely love you and your friends, 
 yet you certainly might know, my dear sir, that I am 
 in too ticklish a situation at present to attempt preaching 
 on a Sabbath in your church." Mr. Cowie made no 
 scruple, however, about preaching to the children of 
 the Sabbath School Society on a week-day evening in 
 November of that same year (1799). The collection 
 amounted to nearly ;{J^20. 
 
CHAPTER IV. 
 
 THE MINISTRY OF THE 
 REV. WILLIAM STEPHENS, 1800-1803. 
 
 UP to a certain point there was probably an 
 advantage in having a succession of preachers 
 as has been related. It was educative, and it enabled 
 the young church to see what kind of materials they 
 had to draw on for a permanent supply. It also 
 possessed the advantage of maintaining a degree of 
 interest in the cause in the minds of the community. 
 But the time came when the benefits of a settled 
 pastorate were recognized. 
 
 In reviewing the successive preachers who had 
 ministered, no one stood higher in the esteem of the 
 church than Mr. William Stephens. If there were 
 any misgivings as to his suitability, they arose from 
 the repeated opinions of Mr. Edward Parsons of Leeds, 
 who had the double advantage of a personal knowledge 
 of Mr. Stephens and of George Street Church. 
 Probably in reply to an enquiry, he says of Mr. 
 Stephens : — " In natural ability he is not unfit for any 
 situation, but he has had but little opportunity of 
 
REV. WILLIAM STEPHENS. 
 
 From a Photograph of a Painting by himself. 
 
Rev. William Stephens' Ministry. 45 
 
 cultivating such ability by study, which must be of 
 considerable importance for Aberdeen. I would do 
 all I can to prevent his accepting your invitation 
 should you give him one, and I will not give my 
 reason till another day. I think of Mr. Stephens, as 
 you do, and I should rejoice to see him settled with 
 you, but at present I think it cannot be." (!) 
 
 On the other hand, the preference of the church for 
 Mr. Stephens was warmly supported by the Haldanes, 
 who wrote of him in commendatory terms. Mr. 
 Stephens was a man of commanding presence, and 
 had a fine delivery. During his seven weeks' probation 
 he had proved an attractive preacher, and both in 
 town and country won the hearts of his hearers. He 
 was 34 years of age, having been born in London 
 25th October, 1765. His antecedents were interesting, 
 and his talents somewhat versatile. He was a skilful 
 artist, and pursued the branch of scene painting for 
 the theatre. He had also been an actor, a circumstance 
 that would naturally account for his elocutionary 
 abilities. It was through the instrumentality of an 
 itinerant preacher that Mr. Stephens was converted, 
 and, abandoning his stage connections, he entered on 
 a course of study for the ministry. 
 
 With due appreciation of the special importance 
 attaching to the appointment of a first pastor to a 
 new cause, a call was forwarded to Mr. Stephens. It 
 is a masterly document of three foolscap folios, and a 
 digest of it is all that need be given. It acknowledges 
 God's goodness to the church during its brief existence. 
 It speaks of difficulties, but they were not to " murmur 
 at the windings in the way." They were confirmed in 
 
4-6 Rev. Williain Stephens' Ministry, 
 
 the view that he was a proper person for the church, 
 the congregation, and the neighbourhood, by the 
 favourable reports obtained of his ministrations at 
 Old Deer, Inverallochy, Fintray, &c. Should he 
 decline the call, it would be "one of the heaviest 
 trials they had yet met with." The call at once 
 suggests and combats objections that Mr. Stephens 
 might be likely to urge against it. The matter is then 
 clinched by the following categoric questions : — 
 
 " Do you know any place that so much needs your 
 
 assistance ? 
 " Do you know any place that bids so fair for success? 
 " Do you know any place where your labours have 
 
 done more good ? 
 " Do you know any place where the people are more 
 
 unanimous and affectionate ? 
 " Do you know any place where itinerating in summer 
 
 is more needed ? 
 " And can we suppose that you prefer your own ease 
 on a small well-cultivated garden to the glorious 
 prospect of laborious diligence in a large barren 
 field ? " 
 In a separate letter the church offered him as salary 
 ";^ioo Sterling and perhaps £\20, and if our circum- 
 stances would admit, to make it even more still." 
 
 After the lapse of a month, Mr. Stephens accepted 
 the invitation. His letter, dated i8th January, 1800, 
 is a rare specimen of caligraphy, as became a man of 
 artistic skill. In language as graceful, he admits the 
 powerful arguments in the call, and its unanimity is 
 pleasing — indeed, without that he would not have 
 accepted. 
 
Rev. William Stephens' Ministry. 47 
 
 Mr. Stephens, having been ordained to the ministry 
 at Bingley, was inducted to his new charge on Thursday, 
 23rd May, 1800, by Mr. James Haldane, who had, the 
 previous year, been ordained to the ministry himself. 
 After the sermon, Mr. Haldane recounted the steps 
 that had been taken to fill the vacant pulpit, and 
 publicly asked both the parties if they still adhered to 
 their choice. He then addressed the pastor and the 
 Church suitably, and voiced the sentiments of the 
 Church in doctrine and discipline, whereupon " some 
 enemies present were softened, at least for a time." 
 
 Mr. Stephens entered on the public work of his 
 ministry here on Sabbath, 25th May. His first sermon 
 describes wherein the prosperity of a church consists, 
 founded on the words, "Send now prosperity," Ps.cxviii., 
 v. 25. The grateful chronicler adds, " It would be 
 superfluous to enlarge on the pleasure experienced." 
 
 The results of Mr. Stephens' ministry justified the 
 expectancy regarding it. More than two hundred 
 members were received within three years, and the 
 attendance had increased to such an extent that it was 
 seriously proposed to enlarge the chapel to over 1577 
 sittings. Mr. Haldane's continued interest in Mr. 
 Stephens is brought out at this juncture in his pro- 
 posal to defray the whole cost of the enlargement, 
 one-third of it by an absolute gift, and two-thirds to 
 be on loan without interest, "during Mr. Stephens' 
 incumbency, provided ;^30 a year be paid to him in 
 addition to his present salary." The scheme fell 
 through, for reasons that we can only conjecture. It 
 may have been owing to Mr. Moir's death. It is also 
 possible that his sagacity saw in Mr. Stephens' popu- 
 
48 Rev. William Stephens* Ministry. 
 
 larity, and the perhaps too rapid growth of the 
 membership, some elements of weakness. 
 
 " Offences must needs come," and the ominous rubric 
 for 1st July, i8cx), runs — "Three sisters and one 
 brother guilty of offences." The very veniality of the 
 said offences, according to modern views, but accentu- 
 ates the high standard of Christian conduct, and 
 loyalty to the cause, aimed at. The necessity for 
 instruction in the duties attaching to church life, 
 and for consistency, seems to have been strongly felt by 
 the pastor himself He is the reputed author of a 
 tract, entitled — The Friendly Guide to Members of 
 Gospel Churches, their duties to each other as recom- 
 mended iji Scripture. Among the archives of the 
 church I have found a copy of The Friendly Guide. 
 It is a broadside, measuring 20 inches by 15, printed 
 in three columns, and comprises twelve rules for 
 Christian conduct. A colophon indicates that it was 
 "Printed by J. Straphan at the Pottery Printing Office, 
 Hanley." This, and the antique appearance of the 
 print, lead me to believe that The Guide had probably 
 been in use among the English Congregational 
 Churches, and that Mr. Stephens had simply reprinted 
 the document in tract form, as likely to be useful 
 among the members of his own church. He did not 
 confine himself to his own charge, although its rapid 
 growth must have taxed him. He is known to have 
 made several preaching tours in the Buchan district. 
 
 The most notable event in the history of the young 
 church occurred when, as the brief but affectionate 
 minute states, "Our dear Brother George Moir was 
 removed from us this day by Death." This record is 
 
Rev. William Stephens^ Ministry. 49 
 
 followed by a clean page and a-half, evidently intended 
 for an obituary notice — a task that none of his con- 
 temporaries felt equal to ? The circumstance is typical 
 of the man, whose influence was felt, but not asserted. 
 The event was a stunning blow to the church, whose 
 existence was due to his initiative, and whose progress 
 was largely the result of his faith, tact, and wisdom. 
 His was the sanctified zeal and sagacious counsel 
 that guided its early and difficult years. He had seen 
 its original nine members number two hundred, and if 
 his high ideal of a Christian society had not been, 
 perhaps, always maintained, still he had done a notable 
 work, and " builded better than he knew." 
 
 The church very soon realized the loss sustained. 
 There was trouble in the air. The librating mind 
 which had guided them through other crises was no 
 more. The pen which had so faithfully recorded their 
 brief history was laid aside, and the carefully kept 
 Minute Book, with its quaint rubrics, had become a 
 sluggard's garden. Early in 1803 Mr. Stephens paid 
 a visit to Edinburgh. A rumour gained currency that 
 he meditated leaving Aberdeen. This was obviously 
 a painful prospect for the church ; and, in their excite- 
 ment, an imprudent letter was sent intended to 
 dissuade their pastor from such a purpose. It warned 
 him against coming under the influence of "our 
 Edinburgh friends," but it entirely failed of its object. 
 
 Mr. Stephens' careful but spirited reply reminds the 
 writer and signatories of the letter that they had " lost 
 him who was well worthy of the charge ; and who, 
 with a knowledge of human nature, would not, had he 
 been living, written such a letter, and — excuse me if I 
 
50 Rev. William Stephens' Ministry. 
 
 say it — he would not have signed such an one." This is 
 evidently the beginning of the end, for Mr. Stephens 
 frankly admits that he heartily approves of the senti- 
 ments of " our Edinburgh friends." Shortly after this 
 Mr. Stephens resigned his charge, and it will probably 
 never be known what were the real grounds that led 
 to his abandonment of a sphere in which he was so 
 apparently successful. 
 
 Mr. Stephens went to Edinburgh, and in April, 
 1804, became colleague at the Tabernacle along with 
 Mr. Haldane. About the same time the seminary 
 established by the Haldanes for training young men 
 for the ministry was transferred from Glasgow to 
 Edinburgh, and, associated with Mr. Haldane and 
 Mr. Aikman, Mr. Stephens became one of the tutors. 
 In Edinburgh he is described as "a popular preacher, 
 and a favourite with many." In 1806 he adopted 
 Baptist sentiments, and resigned his positions, and 
 left Edinburgh. From that year till 18 17 there is a 
 hiatus in his history. In the latter year he was invited 
 to the pastorate of the Town Meadows Baptist Church, 
 Rochdale. After a ministry there of twenty years he 
 resigned in 1837. He published a sermon on Faith in 
 Christ ajid a 7iew birth connected, which he had preached 
 14th January, 1821. During his pastorate in Rochdale 
 a new chapel was built in West Street at a cost of 
 -^3333. towards which Mr. Stephens generously re- 
 signed an endowment of nearly £'jq a year. His last 
 public appearance was at a United Missionary Prayer 
 Meeting, held at an Independent Chapel at Rochdale. 
 Mr. Stephens is said to have "maintained an honourable 
 and useful course as minister of his people. He was a 
 
 ^ 
 
Rev. William Stephens' Ministry. 51 
 
 man of noble personal appearance, and his life was 
 one of great spiritual beauty and grace. He died as 
 he had lived, rejoicing in the life of the gospel." At 
 his death in 1839 he was interred in the "Chapel Yard," 
 and the following epitaph is recorded on his grave : — 
 
 Beneath this Stone 
 
 lieth interred the body of 
 
 William Stephens, 
 
 who departed this life the i6th day 
 
 of September, 1839, aged 73 years. 
 
 Forty-three years a Minister of the Gospel. 
 
 (Romans vi. 23. Ephesians ii. 8.) [Quoted.] 
 
 Three of his children are interred in the same grave. 
 His widow survived him 37 years. 
 
 Mr. Stephens' portrait in these pages is taken from 
 an oil painting in the vestry of his church, and was 
 executed by himself. There is an unconfirmed tradition 
 that Mr. Stephens' sympathies were with the Chartist 
 movements of his day.* 
 
 During Mr. Stephens' ministry there was one 
 
 election of deacons,i- in 1801 : — 
 
 Patrick Morison. 
 William Matthews. 
 William Stephen. 
 William Thomson. 
 
 * I am obliged for many of these interesting particulars to the Rev. 
 D. O. Davies, Baptist Minister, Rochdale. The Missionary Magazine 
 for 1802 contains Mr. Stephens' "very striking history." 
 
 + I may here mention that election to the diaconate was originally for 
 life. In 1890 the tenure of office was changed to a three years' term, 
 the retiring deacons being eligible for re-election. WTiatever may be the 
 advantages of the limitation, signs are not wanting of a desire to return 
 to the original vogue. 
 
52 Rev. William Stephens' Ministry. 
 
 Two of this group, Patrick Morison and William 
 Stephen, I have already identified as among the 
 "original nine." 
 
 After the death of George Moir, there can be no 
 doubt that WiLLlAM Matthews became his natural 
 successor in influence and in service in the church. 
 As a business man his social position was considerable 
 in a small community, among whom there were "not 
 many noble." Mr. Matthews filled in succession the 
 offices of Secretary and Treasurer, both of the Church 
 funds and Poor's funds. In nothing, perhaps, was he 
 more conspicuously helpful than in this tender care for 
 the poor. As an active member of the Sick Man's 
 Friend Society, he did many a kind turn, but it was 
 especially for those of "the household of faith" that 
 he pled most earnestly, and gave most freely, for a 
 quarter of a century. He died in 185 1, at nearly 80 
 years of age. 
 
 William Thomson was admitted a member 24th 
 April, 1 80 1, and is said to have been a clerk or hosier, 
 and when Alexander Innes became combative, and 
 refused to give up the church books, he was deputed to 
 confer with him with a view to their restoration. In 
 this he did not succeed, and in fact went over to the 
 enemy, for it is on record that the books were obtained 
 only after "a long and unpleasant struggle" with both. 
 He became an adherent of the Spence party, and went 
 to Blackfriars Street Church. 
 
REV. JOHN PHILIP, D.D. 
 
 From an Engraving in the '''' Evangelical Magazine.' 
 
CHAPTER V. 
 
 THE MINISTRY OF THE 
 REV. JOHN PHILIP, D.D., 1804-1819. 
 
 IN the summer of 1803 the church was again 
 arranging for pulpit supply, and, as before, 
 drawing on likely English students. The difficulties 
 in the way of transit then, can hardly be appreciated 
 by us who make the journey to or from London in 
 one round of the clock. A Mr. Davidson of Hoxton 
 Academy had engaged to be in Aberdeen by a 
 certain Sabbath. As two other friends were coming 
 to Dundee about the same time, he chose to accom- 
 pany them by packet there, thinking perhaps to 
 shorten the journey. He sailed from London on the 
 24th of June. On the 29th he writes from Lowestoft, 
 that after being four days at sea they had not arrived 
 at Yarmouth, the "wind being contrary." On the 5th 
 July he announces his arrival at Dundee after a 
 tedious journey of nine days, in which they were 
 " much becalmed, and had almost every night to come 
 to anchor." He was, of course, too late for his 
 engagement, but the coach from Dundee brings him 
 in time for the following Sabbath. 
 
54 -^^^- John Philip's Ministry. 
 
 Another English minister writes apprehensively : — 
 " I am sure, to go all the way in a week and to preach 
 three times on Sunday would be too much for my 
 constitution ! " 
 
 Nearly a year elapsed before an appointment to the 
 pastorate was made, during which the Church was 
 vexed by circumstances of which there is now no 
 specific knowledge. On Mr. Moir's death, Alexander 
 Innes was elected secretary, but, as already noted, for 
 some unknown reason, became so disaffected that he 
 would neither write the minutes of proceedings nor 
 give up the book, nor the " Church Chist," with the Feu 
 Charter and other papers. In the meantime, early in 
 1804, Dr. (then Mr.) John Philip, after the usual supply 
 services, was elected to the vacant charge. Mr. Philip 
 was born at Kirkcaldy, 14th April, 1775. His father 
 was a school teacher, and a member of the Established 
 Church : the son is described as " fond of his books." 
 As a youth of nineteen he had the courage to accept 
 the challenge of a public discussion on the comparative 
 claims of Christianity and Infidelity, at which his 
 opponent admitted himself defeated (!). Mr. Philip, 
 who had gone to business in the linen trade, in 
 Dundee, was happily brought under the influence of 
 the Rev. Thomas Durant, the pastor of the Congrega- 
 tional Church there. Mr. Durant, discovering superior 
 qualities in young Philip, revealed them to him, with 
 the result that he sought admission to Hoxton 
 Academy, where he underwent the usual theological 
 three years' course for the ministry. His first engage- 
 ment was as an assistant at Newbury, in England. On 
 a visit to Scotland, Dr. Philip was induced to preach in 
 George Street Chapel, with the result stated. 
 
Rev. John Philip's Ministry. 55 
 
 He soon discovered the charge to be no bed of roses. 
 What with the defection of Alexander Innes, who, 
 with his own personal grievance, assumed a defiant 
 attitude, and a party of malcontents who had pre- 
 sumably been opposed to Dr. Philip's settlement, on 
 account of what they termed a tincture of Arminianism 
 in minister and members, the pastor found himself in 
 a serious dilemma. The dissentients exaggerated 
 their own importance by declaring that three-fourths 
 of the members were disaffected. In order to test the 
 value of these assertions. Dr. Philip adopted a very 
 drastic course. In May, 1806, he dissolved the church ! 
 The doctor, who is admitted by his friends to have 
 been arbitrary and self-willed, has always been credited 
 with the responsibility of this unique proceeding. It 
 was really the result of an agreement with the church. 
 The first minute entered after the recovery of the 
 Minute Book makes this clear : — " It was seen to be 
 necessary for our Minister to make known to the whole 
 Church . . . that he would no longer act as their 
 minister, nor with them as a church, until he knew who 
 approved of one another, and also of his ministry." 
 The membership amounted to 277, out of which 247 
 (81 men and 166 women) came forward and signed in 
 favour of the new order, were then examined " in their 
 knowledge and experience of the truth," and constituted 
 the new membership, leaving a small minority of thirty 
 who declined to return. 
 
 That the strain had been very severe is sufficiently 
 attested by the fact that of the seven original members 
 who were living at the period of this "long and un- 
 pleasant struggle," four of them withdrew from the 
 
56 Rev. John Philip's Ministry. 
 
 church, namely, Alexander Innes, William Stephen, 
 Ebenezer Gibb, and Peter Black. The three original 
 members who adhered to the church were Patrick 
 Morison, William Paul, and Alexander Clinterty. 
 
 The following story is told of this period of strained 
 relations between Dr. Philip and some members of the 
 church : — A dissentient member was reporting either 
 on an applicant for membership, or more probably on 
 some recusant from fellowship, that "she esteemed it 
 a disgrace to belong to such a church." The remark 
 betrayed the real feelings of the reporter, and what 
 followed thereon was his own expulsion from the 
 church, there and then. 
 
 By this time the Haldanes had been instrumental in 
 forming another cause in the town. One of the early 
 minutes of the Frederick Street Church states that 
 "after the church was dissolved in George Street by 
 Mr. Philip in May, 1806, a few who could not see their 
 duty again to join with her in fellowship went to hear 
 the gospel in the North Street." [?] * 
 
 Mr. David Russell, who had formerly ministered in 
 the North Street, was recalled from Montrose, and 
 after some weeks the church was formed (8th February, 
 1807), consisting of 10 male and 7 female members. 
 Mr. Russell accepted their invitation to the pastorate, 
 to which he was ordained on nth March, Mr. Gilchrist, 
 Dundee, Mr. Penman and Mr. Forrester, Arbroath, 
 officiating. Of the seventeen who formed the nucleus 
 
 * A Malt Barn stood probably on the site now occupied by the Free 
 North Church. It had been used as a preaching station by the first body 
 of Seceders who set up in Aberdeen in 1756, and is more than likely the 
 building used by the Haldanes. 
 
Rev. John Philip's Ministry. 57 
 
 of Frederick Street Church, there were only two of 
 the George Street dissentients, with their wives. 
 
 Dr. Philip's pastorate may be said to have only 
 begun at what was called the " new-modelling " of the 
 church. From that time till the close of his ministry 
 the church enjoyed a period of uninterrupted peace 
 and prosperity. There was just one conflict of opinion 
 between pastor and people, and that was in regard to 
 the Minute Book of the church. It had been an object 
 of pride and interest to the members ; they grieved 
 over its temporary detention by Alexander Innes, and 
 rejoiced over its restoration, but now, when it was re- 
 covered. Dr. Philip would not permit of its being used ! 
 This arose from "an idea entertained by our pastor 
 that to keep Books was unscriptural, and was not at 
 all proper, as it was a making the church too like a 
 worldly society, and altho' this sentiment was highly 
 disapproved of by us in office, and different attempts 
 were made in private and public church meetings to 
 get minutes kept, yet he always prevented us either 
 directly or indirectly. The peace of the church only 
 led some of us to bear with it (however far this was 
 right we shall not say) in [the] hope it would cure 
 itself, which it might have done, and would have done, 
 long ago, but for this opinion of our pastor." 
 
 When the embargo on the Minute Book was 
 eventually got rid of, at the removal of the pastor, 
 the narrative of church events is resumed, but not 
 before the pent-up feelings find expression in an 
 indignant protest — a protest which for obvious reasons 
 any historian of the church will share. Efforts had 
 been made to keep up the continuity of events, but 
 
58 Rev. John Philifs Ministry. 
 
 unsuccessfully. " Different men:ibers kept scratches of 
 our proceedings at our church meetings. Two of 
 those what keept these a long time died, and their 
 scratches were not got ! " The hiatus subsisted from 
 1807 to 181 8, a period of 11 years. And so the 
 indignant recorder says — " We would blush and be 
 ashamed when we look to the blank in this our Church 
 Minute Book — regarding it as a great evil — and similar 
 to which, while we are spared, we trust no such thing 
 will ever happen again." The forbearance of the 
 church at such a breach, as they believed, of decency 
 and order, is worthy of admiration, but it may fairly 
 be regarded as a tacit tribute to the worth and influence 
 of their respected pastor. It meant, that much as they 
 prized their precious Minute Book, they valued their 
 minister more. At the same time, few will doubt that 
 he pressed the pastoral prerogative too far, in a 
 Congregational Church, and needlessly strained the 
 loyalty of his flock, who to their credit never allowed 
 this merely ecclesiastical question to interfere with the 
 harmonious and real work of the church. Nothing but 
 the convictions of a strong man could have justified 
 his opposition to the cherished opinions of his people. 
 In preventing any record of the proceedings of the 
 church, the act had its nemesis in the pastor's own 
 self-effacement. But, for this. Dr. Philip probably 
 did not care, and happily there is no lack of 
 information from other sources as to what manner of 
 man he was, or of what sort of work he wrought. 
 
 He was a warm-hearted man, earnest and forceful ; 
 sometimes moved to strenuousness when the appellant 
 cause had his sympathy, such as missionary efforts and 
 
Rev. John Philip's Ministry. 59 
 
 young men's interests. In the pulpit he was not only 
 a presence, but a living power, and it is not too much 
 to say that he was then the most attractive and im- 
 pressive preacher in Aberdeen. The chapel was often 
 crowded to its utmost capacity, and on one memorable 
 occasion so much so that the sash of one of the 
 windows in the rear had to be removed to give the 
 preacher access to the pulpit. 
 
 His preaching was especially popular with thoughtful 
 young people. He took hold of them. He made it a 
 point to come into personal contact with them, inviting 
 them to his house, singly and in groups, for conversation 
 and counsel. Reading young men found in Dr. Philip 
 a sympathetic friend and a wise director of their studies. 
 Indeed, his house became a veritable seminary, and 
 several who ultimately went into the mission field did 
 not hesitate to say that they studied under Dr. Philip. 
 The gatherings at the minister's were attended by 
 young women as well as by young men. One 
 remarkable and steady pupil was Margaret, the 
 daughter of William Paul, one of the " original nine." 
 It was customary for members of the class to propound 
 questions, or to state difficulties arising in the course of 
 Bible study. After hearing various opinions expressed 
 by the members it was no uncommon thing for Dr. 
 Philip to turn to Miss Paul, before solving the crux 
 himself, and ask, " Well, Margaret, what have you to 
 say to this ? " And Margaret, out of a full and lucid 
 mind, usually returned such an answer as clarified the 
 difficulty. As Mrs. Bain, Margaret became the mother 
 of a remarkable son. Dr. Alexander Bain, Emeritus 
 Professor and ex-Rector of Aberdeen University. 
 
6o Rev. John Philip's Ministry. 
 
 These gatherings were very genial and promotive of 
 lasting friendships among the pupils. Worthy David 
 Macallan and my uncle, Francis Malcolm, were among 
 those who enjoyed the classes under the fostering care 
 of their beloved pastor. They followed them up by a 
 rather singular plan, adopted for their mutual improve- 
 ment. Selecting some topic, usually of religious interest, 
 each wrote an essay on it, which they exchanged after 
 the minister's class was over. It may have been a 
 suggestion of their pastor. In any case it was of 
 immense value to both in their future careers.* 
 
 In the first decades of the century an extraordinary 
 interest was manifested in foreign missions. Into the 
 movement Dr. Philip threw himself with his accustomed 
 energy. He incited and prepared young men for that 
 field of Christian enterprise, and the London Missionary 
 Society found in him one of their most ardent and 
 capable auxiliaries. Under his care George Street 
 Church became a nursing mother of many eminent 
 pioneers in the missionary field. The London 
 Missionary Society came to regard this district as one 
 in which the flame of missionary zeal burnt bright. Dr. 
 
 * Both Macallan and Malcolm adopted Baptist views — the latter in 
 a rather singular way. A member of our church had joined the Baptist 
 brethren, and his wife invited Mr. Malcolm to lead back her erring 
 husband to the fold. The result of the experiment was a surprise to all. 
 Instead of convincing the Baptist of his error, Mr. Malcolm became 
 convinced of his own ! This incident occurred after Dr. Philip went to 
 South Africa. On one of his visits home (1826) he came to Aberdeen, 
 but Mr. Malcolm, a retiring man, was rather shy of meeting his late 
 pastor. They did meet, however, when the Doctor merrily rallied his 
 old friend with, "Well, Francis, where have you been? Under the 
 water all this time ? " 
 
Rev. John Philip's Ministry, 6i 
 
 Philip heartily promoted all their views. He anticipated 
 the visits of their agents and representatives by carefully 
 arranging for successful meetings, and by cordially 
 promoting the good cause in every desirable way. And 
 when, in the course of time, it became expedient to send 
 some one to superintend their extensive operations in 
 South Africa, the Society had no difficulty about offering 
 the responsible post to Dr. Philip, as the most capable 
 man for it. 
 
 What is termed a " long and painful correspondence " 
 ensued, the London Missionary Society on the one 
 hand urging its claim to Dr. Philip's services, and 
 George Street Church at first unanimously, with no 
 simulated sentiment, rejecting it, but finally yielding, 
 and yielding gracefully to the exigencies of the case. 
 Three of the letters closing this correspondence are 
 given in the Minute Book, and reproduced by Mr. 
 King in his Brief Historical Sketch. The last of the 
 series is a letter from the church, introducing and 
 cordially recommending their late pastor to the interest 
 and sympathies of the missionaries of South Africa. 
 Without making too much of the sacrifice of parting 
 with him, the letter exhibits a generous acquiescence 
 in the choice of the London Missionary Society, 
 knowing it to be Dr. Philip's own strong desire to 
 enter joyfully that field of labour he had so often and 
 so consistently recommended to others. 
 
 Commenting on this correspondence. Dr. Wardlaw 
 says that it contains " a fine manifestation of the 
 strength of the missionary spirit in both pastor and 
 flock, of their mutual attachment, of the happiness and 
 spiritual prosperity of the one under the ministry of 
 
62 Rev. John Philips Ministry. 
 
 the other, and of the thoroughly cordial amity in which, 
 with reciprocal reluctance, they bowed to the will of 
 Providence, and parted." Shortly after Dr. Philip 
 entered on the discharge of his responsible duties at 
 the Cape (in 1820), the University of Princeton, New 
 Jersey, U.S.A., conferred on him the degree of Doctor 
 of Divinity. 
 
 Dr. Philip's career in South Africa, of which he 
 has been called the " Liberator," is matter of public 
 knowledge and of public history. Suffice it to say 
 that, as a great missionary, and as an administrator of 
 mission affairs, he fulfilled the highest hopes of those 
 who had called him to occupy the field. That he took, 
 as a man of affairs, a comprehensive view of his sphere 
 of influence is best seen in his important book entitled 
 African Researches. There, in discussing the condition 
 of the native races. Dr. Philip proves himself the 
 missionary-statesman. In speaking of the political 
 injustice they suffered, and especially the brutal 
 treatment by Dutch settlers, he knew not to moderate 
 his zeal. In this way he suffered not only criticism at 
 the hands of the authorities, but also the penalties of 
 an action at law, in which he was mulcted some £1200, 
 which was paid by his friends. Notwithstanding this, 
 his knowledge and well-known views on the whole 
 question constituted him an authority. He is said to 
 have been " the most prominent politician at the Cape 
 for thirty years." He paid two visits home, during 
 one of which he gave influential evidence before a 
 Parliamentary Committee. This led, in due time, to 
 a decided amelioration of the unhappy condition of the 
 aborigines. His wider views and plans on their behalf 
 
Rev. Johii Philifs Ministry. 63 
 
 were never realized, which, to this large-hearted, if 
 self-willed spirit, was very disappointing. 
 
 After thirty-one years of strenuous service in the 
 mission field, he died at Hankey, South Africa, on the 
 27th August, 185 1. Dr. Wardlaw preached his funeral 
 sermon in London, at the request of the London 
 Missionary Society. In it he embodied an excellent 
 estimate of his character, with a narrative of his 
 career, furnished for the occasion by the Rev. David 
 Arthur. The Rev. Thomas Durant Philip, one of Dr. 
 Philip's sons, still labours in South Africa, mainly as 
 a preceptor of missionaries, one of the interests to 
 which his father was devoted.* 
 
 From 1 80 1 to 181 8 there is no record of elections of 
 deacons. That there were such appointments there is 
 no doubt, and incidentally we know of at least two 
 members who were elected to that office during Dr. 
 Philip's incumbency, namely, George MoiR (IL) and 
 Peter Taylor. The former (who is not to be con- 
 fused with the founder) is referred to as a deacon by 
 Mr, George King, whose father-in-law he was. Mr. 
 Moir was originally a member of the Established 
 Church, and an elder of St. Machar's, but joined 
 George Street Church about 1805, and shortly there- 
 after was elected a deacon. He was an engineer to his 
 business, and "a man of great intelligence and deep 
 piety." He took an active interest in the church's 
 prosperity, engaged in Sabbath School teaching and 
 
 * The portrait of Dr. Philip in this volume is reproduced from the 
 engraving in The Evangelical Magazine, and seems to be characteristic 
 of him in his prime. There is another, a lithograph — a copy of which 
 is in the minister's vestry of the church, taken apparently at a later date. 
 
64 R^'V. John Philip's Ministry. 
 
 other efforts in the city and in the country round, and 
 was a means of stimulating the early progress of the 
 church at Blackhills. Mr. Moir died of consumption 
 in 1 814, in his forty-second year. 
 
 Peter Taylor's name, with the added word " Deacon," 
 occurs in the minutes. He was evidently an early 
 member of the church, and rejoined at the new 
 modelling. When Mr. Thomson became pastor, Mr. 
 Taylor joined the party who adhered to Mr. Spence, 
 and in that connection took a prominent part, and was 
 ultimately one of the signatories of the submission 
 when peace was restored. 
 
! 
 
 REV. ALEXANDER THOMSON. 
 
 From the Mezzotint of Painting by Cassie. 
 
CHAPTER VI. 
 
 THE MINISTRY OF THE 
 REV. ALEXANDER THOMSON, 1820-1853. 
 
 CONSIDERABLE difficulty was experienced by 
 the church in obtaining a successor to Dr. 
 Phih'p. At the end of ten months, and after hearing 
 various candidates, the church, on the 12th of July, 
 1 819, by a large majority, chose Mr. Orme of Perth. 
 A call was forwarded to him, subscribed by the three 
 deacons and 178 members, but he could not be pre- 
 vailed on to accept it. The process was repeated 
 during the following six months, when Mr. Alexander 
 Thomson of Lochee was elected by a considerable 
 majority over the Rev. James Spence, M.A.* A call 
 was accordingly given to Mr, Thomson, and accepted 
 by him on 17th February, 1820. Such, however, was the 
 reluctance of the people at Lochee to part with him 
 that he was on the point of retracting his acceptance 
 
 * Mr. Spence, who belonged to Huntly, was originally, says Mr. King, 
 a student and licentiate of the Established Church, but a year or two 
 before had joined the Independents. He was a man of keen intellect 
 and a good logician, although not an attractive preacher. 
 
 f 
 
66 Rev. Alexander Thomson's Ministry. 
 
 of the call. For his own comfort it would have been 
 well if he had, for his election was unhappily far from 
 harmonious. Mr. Spence had a pretty large minority, 
 who warmly adhered to him, and finally withdrew 
 from the church. This they did in an irregular manner, 
 without applying in the usual way for letters of 
 demission. The recusants, joined by some members 
 from Frederick Street Church, built the chapel in 
 Blackfriars Street, and called Mr. Spence to the 
 pastorate. A very considerable amount of feeling was 
 generated on both sides on account of this unfortunate 
 revolt. Many pages of George Street Church Minute 
 Book are filled with the controversial correspondence 
 that ensued. Conferences were held to bring about an 
 eirenicon between the two churches. Neither George 
 Street nor the churches composing the Northern 
 Association saw their way to fraternize with Blackfriars 
 Street Church till they acknowledged that, in separating 
 as they did, both from George Street and Frederick 
 Street, they had committed a breach of brotherly love. 
 This admission produced a reconciliation, but a certain 
 aloofness was not dispelled until the genial ministry of 
 Dr. John Kennedy, when more friendly relations 
 were resumed. 
 
 Mr. Alexander Thomson, the pastor elect, was born 
 at Edinburgh on the 3rd of May, 1781. His parents 
 belonged to the Establishment, and, at the early age of 
 16, Mr. Thomson joined the Tolbooth Church. The 
 minister, Dr. Davidson, had forecast in the young 
 communicant a likely accession to the pulpit of the 
 Church of Scotland. But, when still a lad of 17, 
 Mr. Thomson was caught in the remarkable move- 
 
Rev. Alexander Thomson's Ministry. Gy 
 
 ment initiated by the Haldanes, and, feeling a call to 
 the ministry, entered on his theological studies under 
 Greville Ewing and Mr. Innes at Glasgow, 
 
 After his studies were completed, Mr. Thomson was 
 sent to preach at Fortforge in Northumberland. So 
 acceptable were his services there, that the people 
 desired him to settle amongst them. It was, however, 
 one of the Haldanes' rules that their students should 
 have at least one year's preaching experience before 
 accepting a settled charge. Mr. Thomson was then 
 transferred to a preaching station at Lochee, near 
 Dundee, a village in which Mr. Haldane had a peculiar 
 interest from his own early residence in that neighbour- 
 hood. His ministry there at once excited so much 
 attention, and was felt to be so beneficial, that he 
 complied with the wishes of the people to remain 
 with them. A church was then formed, and Mr. 
 Thomson was ordained to the charge in 1803, when 
 still a young man of 22. 
 
 The induction services at his settlement in Aberdeen 
 took place on the 5th April, 1820, and were conducted 
 by Mr. Begg of Fraserburgh, Mr. Robertson of Crichie, 
 Dr. Russell of Dundee (who gave him " the charge "), 
 Mr. Morrison of Duncanston, Mr. Gibb of Banff, Mr. 
 Penman of Aberdeen, and Mr. Smith of Blackhills. 
 
 The early years of Mr. Thomson's ministry were 
 rather disheartening. Besides the defection of the 
 Blackfriars Street friends, other circumstances withdrew 
 members from the church. One of these was the 
 Baptist question. The Baptist friends in the town 
 had become so numerous that they resolved to unite 
 in forming a separate cause. With that view they 
 
68 Rev. Alexander Thomson's Ministry. 
 
 built a large chapel in Union Terrace, afterwards 
 taken over by the Bon-Accord Free Church. Most of 
 the churches in town lost members in this way, but 
 probably none so many as George Street Church. In 
 like manner the tide of westward emigration, which 
 set in in the 20's, deprived the church of several 
 attached and valuable members. 
 
 The same good qualities, however, that had endeared 
 Mr. Thomson to his former flock aided him greatly 
 in filling up, in his new sphere, the ranks that had 
 been thus sorely depleted, and in gaining him an 
 extraordinary hold on the affections of his people. His 
 benign countenance was itself a means of grace ; his 
 whole attitude of transparency and simple-mindedness 
 won him the confidence of all. His was the first face 
 in a pulpit to impress itself on my own consciousness. 
 I understood nothing, but I knew that the man I saw 
 there, preaching with black silk gloves on outstretched 
 hands, was in earnest about something, sometimes even 
 tearfully so, and that he was good and guileless.* His 
 favourite appeal was to " people of rightly constituted 
 minds." In the management of affairs, Mr. Thomson 
 could adopt a tone of firmness and resolution that 
 bespoke convictions from which he could not be 
 lightly driven. How characteristic is the following 
 of a man who knew not the value of a euphemism — 
 « Brother Prolicks, you will please pray, but be brief I " 
 
 He was an excellent visitor among his people, and 
 was always welcome. He made a point, as often as 
 
 * One who was an occasional hearer tells me that she liked to hear 
 him preach, " for he aye preached us a' into Heaven." It may truly be 
 said of Mr. Thomson that he was popular without aiming at popularity. 
 
Rev. Alexander Thomson's Ministry. 69 
 
 possible, to be present at the choir practisings, which 
 he enjoyed. The usual finale to these meetings was, 
 " Well, Mr. Thomson, what would you like for a closing 
 hymn ? " His almost invariable reply was, " Crown 
 Him, Crown Him ; " his favourite hymn. An incident 
 is related, illustrative of his sensitive concern for the 
 comfort of his people. In 1829 the method of lighting 
 the chapel was changed from candles and lamps to 
 gas. Mr. Thomson, on the first occasion of using the 
 new illuminant, was afraid, not that the jets would 
 
 "Start into light 
 And make the lighter start ! " 
 
 but that the people might become needlessly alarmed 
 at the sudden and unaccustomed blaze when the tap 
 was turned. So he thought it right, before that operation, 
 to calm their fears, and to advise them not to be in the 
 least alarmed. As it happened, Sandy Paul, the beadle, 
 in place of screwing on the gas, in his nervousness 
 screwed it off. Instead of alarming light there was 
 more alarming darkness. 
 
 As may be readily inferred from Mr. Thomson's 
 pacific disposition, he was held in the highest esteem 
 by his clerical brethren. It is related, however, that he 
 once had a serious rencontre with the Rev. Mr. Brown, 
 then incumbent of St. Paul's Episcopal Chapel. Mr. 
 Brown was an extremely affable man, full of bon homie 
 and good humour, fond of fishing, and who made no 
 scruple of being seen, angle in hand, and with lines, 
 hooks and flies coiled round his hat. The two met on 
 Union Bridge one day, when Mr. Brown, with an 
 assumed seriousness, accosted Mr. Thomson with the 
 grave charge, " You 're a thief, Mr. Thomson, you 're a 
 
70 Rev. Alexander Thomson's Ministry. 
 
 thief." " Oh ! Mr. Brown," remonstrated the scandalized 
 Mr. Thomson, " Oh ! Mr. Brown." " So you are, sir, so 
 you are, for you 've stolen some of my sheep." It need 
 hardly be added that the two shepherds parted with a 
 hearty hand-shaking. 
 
 Dr. Kennedy, writing me as to the cordial terms 
 which subsisted between him and Mr. Thomson, adds, 
 " Mr, Thomson, while a most useful preacher and pastor, 
 had no aptitude for what we call public life, and never 
 appeared on the platform of public societies." The only 
 time, so far as I know, that Mr. Thomson ever went to 
 press was when he published a sermon delivered in the 
 church on the 2nd June, 1822. The occasion was a sad 
 one, being nothing less than the execution of William 
 Gordon and Robert Mcintosh for the crime of murder. 
 The preface explains Mr. Thomson's more immediate 
 interest in the circumstances to arise from the fact that 
 William Gordon was for some time a member of George 
 Street Church, and that it was Mr. Thomson's painful 
 duty to attend the poor man in his last moments. The 
 event was improved from the text, II. Chron. xxxiii., 
 10-13. 
 
 He did not possess the disciplined, resourceful mind 
 of his predecessor, so helpful in the training of young 
 men, yet he was almost equally successful in the 
 numbers who came forward during his ministry, desirous 
 of entering on pastoral work at home or in the mission 
 field. Their names are given under another heading. 
 
 As an item of church history, I may refer here to 
 Mr. Patrick Thomson. He was Mr. Thomson's only 
 son, and possessed in a marked degree his father's 
 amiable characteristics, and shared in the esteem he 
 enjoyed. 
 
 \ 
 
Rev. Alexander Thomson's Ministry. yi 
 
 The following excerpts from the Minute Book are 
 honourable tokens of the affectionate regard in which 
 he was held : — 
 
 29th May, 1826. — " Peter Thomson, our pastor's son, 
 invited by the church to exercise his talents in 
 exhortation, preaching, &c., as God in His providence 
 may call him to." 
 
 28th August, 1828. — "The church unanimously 
 agreed to give Mr. Patrick Thomson ten guineas to 
 help to pay his expenses, he being here on a visit, as 
 a token of respect and gratitude for his labours." 
 Gratitude has here a " sense of favours to come," for 
 the two deacons who were deputed to present the gift 
 were commissioned to say that " they expected to see 
 him again at next vacation, and to enjoy his labours." 
 
 In the following April a letter was written to the 
 authorities of Highbury College, where Mr. Thomson 
 was studying, requesting them to allow him to come to 
 Aberdeen for his holidays, " to labour among them, 
 and to assist his father." This request was cordially 
 granted, and the duties fulfilled, followed again by a 
 honorarium. 
 
 A proposal was then made in August, 1829, to " call " 
 Mr. Patrick, to assist for a limited time, that his father 
 might have more leisure to visit the families of the 
 church, as desired by many. He declined, on the 
 ground that his college course was not completed. In 
 the following year he accepted a call to Liverpool. I 
 may add that, till the close of his life, Mr. Patrick 
 Thomson's occasional visits to Aberdeen were veritable 
 times of refreshing. He was a saintly man, refined in 
 manner, and melodious of voice. His ministrations 
 
72 Rev. Alexander Thomson's Ministry. 
 
 were prized for his own as well as for his revered 
 father's sake. His sermons, whatever other effect they 
 produced, had the happy one of burning into his 
 hearers' memories the texts on which they were based. 
 I think the last time he preached in our church was 
 from the words, " It doth not yet appear what we shall 
 be, but we know that when He appeareth we shall be 
 Hke Him, for we shall see Him as He is." A profound 
 impression was produced. Mr. Thomson died in 1871. 
 His son, the Rev. Radford Thomson, is one of the 
 Professors at New College, London, who prefaces a 
 volume of his father's sermons with a memoir. 
 
 During Mr. Thomson's sole pastorate there were six 
 elections of Deacons, whose names are as follows : — 
 
 1820. — ^JoHN Williamson. 1828. — George King. 
 
 II James Thom. 1832.— David Davidson. 
 
 11 William Duncan. m William Leslie. 
 
 II William Innes. h James Wood. 
 
 1826.— John Leslie. 1837. — ^James Middleton. 
 
 II William Thomson, Jun. m Hugh Ross. 
 
 It William Matthews, Jun. 1841. — James Murray. 
 1828.— George Gordon. n William Robinson. 
 
 II John Grant. 
 
 Of John Williamson and James Thom, Mr. King 
 records that both took a special interest in the church 
 at Blackhills, in conjunction with George Moir (H.). 
 The former was a butcher to trade, and, if I mistake 
 not, lost his life in crossing a flooded river in the north. 
 The latter was a native of Peterhead, a mill-wright in 
 Messrs. Hadden's employment. His step-daughters, 
 Misses Jane and Helen Davidson, are members of the 
 church. 
 
Rev. Alexander Thomson's Ministry. 73 
 
 Of William Duncan and William Innes the 
 church records yield but few items of biographic interest. 
 The former had the honour of being the only member 
 present at the first meeting of the Sabbath School. 
 The latter left the church on becoming a Baptist. 
 
 John Leslie is the oldest deacon of the church 
 whom it was my privilege to know personally. Mr. 
 Leslie was born in Huntly, in 1796, his worthy father 
 being the originator of Sabbath Schools in that district. 
 Mr. Leslie, until sixteen years of age, enjoyed the 
 advantage of a superior education. On his father's 
 death, at that stage, he removed to Aberdeen, and 
 entered practically on the manufacturing business, in 
 the successful prosecution of which he passed the 
 greater part of his life. In 1822 he joined our church, 
 and within a year was appointed secretary, a post he 
 held for the long period of 33 years, performing the 
 duties of it with singularefficiencyand conscientiousness. 
 In point of scholarly accuracy his church minutes 
 remain as a model to all-comers. Twice was Mr. Leslie 
 entrusted with the charge of the church funds. He was 
 for three years superintendent of the Sabbath School. 
 Indeed, there was not an office or duty connected with 
 the church that he did not fill with conspicuous ability. 
 Whilst the interests of the church were paramount, he 
 was not oblivious of other claims on his support and 
 sympathy. Especially dear to Mr. Leslie and his 
 family were the interests of the London Missionary 
 Society, an enterprise they supported in many ways. 
 Mr. Leslie served on the Town Council three terms, 
 and was raised to the Magistrates' Bench. As Master 
 
74 R^"^' Alexander Thomson's Ministry. 
 
 of Mortifications, he performed a notable public service, 
 by editing a careful resume of all the funds under his 
 charge. In all these relations the prevailing note of 
 Mr. Leslie's conduct was that of unbending rectitude. 
 There never was a false ring in Mr. Leslie's free voice. 
 Some years before his death, in 1877, he retired to the 
 quietude of private life. Many of these details I have 
 gleaned from a touching tribute paid to Mr. Leslie's 
 memory in the Scottish Congregational Magazine for 
 August, 1877, by Mr. Arthur, who comments on his 
 inoffensive life, consistent character, brotherly affection, 
 with a pensive regret which all who knew Mr. Leslie 
 will willingly endorse. Such men are the strength 
 of a church. For prolonged, unremitting, unobtrusive 
 labours for the church, whose very dust was dear to 
 him, no man's memory has more need to be held in 
 grateful honour. Credit is also due to him for his 
 fair-minded appreciation of other churches, for whose 
 members he cherished a brotherly affection. 
 
 William Thomson, Jun., was born at Fraserburgh, 
 I think, in 1794. He was an ironmonger, in Union 
 Street. He was of an intellectual turn, and possessed 
 distinctly literary tastes. He took an active interest in 
 the church, and in the affairs of the denomination. He 
 was secretary to the Association of Congregational 
 Churches in Aberdeen and Banffshire. He also kept 
 a stock of Sabbath School publications, at a time when 
 the general booksellers did not cultivate that class of 
 business. I can well remember my father's high regard 
 for Mr. Thomson as a superior man. Mr. Thomson 
 had a large family, no fewer than six of whom died 
 before himself. He died on 30th July, 1840. 
 
Rev. Alexander Thomson's Ministry. 75 
 
 William Matthews, Jun., was the son of William 
 Matthews, noticed on page 52, and in early life was a 
 most active and useful member. 
 
 George Gordon was a striking personality. He 
 always appeared to me to have carried into the 19th 
 many of the primitive characteristics of the i8th 
 century. In his very dress he was homespun and 
 unconventional. No less so was he in manners and 
 conversation. Original in thought, trenchant in 
 expression, George was a much-pondering, rather 
 solitary, but far from ungenial man. He was always 
 himself. Though not unamenable to influences and 
 arguments, George took them to avizandum. Hence he 
 
 " Resolved not quick, 
 But when resolved was strong." 
 
 George was a plasterer, I think, and "careless" in 
 early life. The first influence that induced him to 
 take things seriously was his affection for the very 
 excellent woman whom he afterwards married. He 
 resolved that he should not marry until, with at least 
 one hundred guineas in hand, he could furnish a 
 comfortable home for his bride. For a working man 
 a hundred years ago, his resolution implied much 
 industry and self-denial, a self-denial which characterized 
 him through life. The next great influence to which 
 he became subjected was probably the powerful 
 preaching of Dr. Philip, which gave him a vital interest 
 in religious matters. He became a deacon in 1828, 
 and shortly after adopted Baptist views and left the 
 church for a time. He returned, however, before long, 
 as a private member, bringing (not obtruding) his 
 
y6 Rev. Alexander Thomson's Ministry. 
 
 principles with him. None who ever heard George's 
 prayers can possibly forget them. They were powerful, 
 fervid, abrupt, almost to the point of irreverence. We 
 knew better than that they were irreverent, and felt that 
 they were stamped with his own strong individuality ; 
 were instinct with a true spirituality, and with ideas 
 freshly, if often quaintly, put. His attempts to address 
 the children in the Sunday School were not successful. 
 His peculiar appearance and style of expression were 
 apt to excite their risible faculties. Under an unkempt 
 exterior, George possessed a warm heart. He loved 
 his church, and at his death, in 1859, bequeathed part 
 of his means for the following objects : — the Church 
 Library Fund, the Sabbath School Library Fund, 'the 
 Hymn Book Fund. 
 
 John Grant was by trade a plain, hard-working 
 mason, and somewhat of a disciplinarian. It was his 
 great ambition to give his sons a superior education, 
 and in this he succeeded. Several have entered the 
 professions, one being a clergyman in the Episcopal 
 Church. John was a determined opponent of the 
 " New Views " at the time of that controversy. He did 
 a good deal of quiet work about the church. He went 
 to Kincardine O'Neil in 1858, and died there in 1875. 
 
 In George King the church possessed a man 
 warmly devoted to her interests. He was born in the 
 parish of Slains, in 1797, and in early life pursued some 
 humble calling. Endowed with a shrewd, enquiring 
 cast of mind, Mr. King became a great reader, and took 
 to dealing in books, becoming, in the language of that 
 day, a "book-vendor," and travelled round a large 
 
Rev. Alexander ThomsotCs Ministry. yy 
 
 country district with his literary wares. He ultimately 
 settled down in Aberdeen, and built up an important 
 business of bookselling, publishing, and printing. 
 Assuming as a partner his talented brother, Robert, 
 the firm of G. & R. King became a leading one in 
 the north of Scotland.* Mr. King found scope for 
 his intelligent energies in many church duties and 
 functions. He took part in Sabbath School work in 
 early life, and was for many years the laborious 
 treasurer for the Poor's Fund of the church. He also 
 took an active share in liquidating the debt on the 
 original church, and in raising funds for the new one. 
 Besides contributing freely to the building fund, the 
 wheel window and the clock were the result of his 
 giving and asking. The bazaar got up to extinguish 
 the debt was largely indebted to Mr. King's exertions 
 for its success. 
 
 No man in the church has done more to spread an 
 intelligent knowledge of its history and principles than 
 Mr. King, and I readily acknowledge my indebtedness 
 for much, information to his brief Historical Sketch 
 [1870], which he wrote after his retirement from 
 business, and generously presented to the members. 
 The church library was enriched at Mr. King's death 
 by many books selected from his own large collection. 
 
 * Mr. Robert King, who was a member of the church, was a man of 
 great intellectual ability, and possessed considerable literary skill. The 
 principal product of his pen is his book. The Covenanters of the North. 
 He did not live to see it published, his friend. Dr. Kennedy, having to 
 see it through the press. His son, Sir George King, M.B., LL.D., 
 F.R.S., K.C.I.E., &c., also in early life a member of the church, has 
 exhibited in his own brilliant career the mental qualities of his father. 
 
78 Rev. Alexander Thomson's Ministry, 
 
 He also bequeathed his unique Pamphlet Library to 
 the church, the collection of a lifetime.* 
 
 Besides these bequests, Mr. King left ;^5oo to the 
 deacons of the church, the interest on which was to 
 form the nucleus of a fund for the support of a City 
 Missionary, along with nineteen guineas for the purchase 
 of tracts and periodicals for the mission. 
 
 David Davidson I knew well, but not before he 
 left the church and joined the Baptist body. He was 
 long in business as a cabinetmaker. In church affairs 
 the most prominent part he took was in the Sabbath 
 School, of which he was the first superintendent, from 
 1827 to 1836. Mr. Davidson was a self-contained man, 
 of a deeply religious nature, a great theologian, and a 
 strong Calvinist. He was a man of few words, but was 
 often in evidence with kindly considerate acts. He 
 died in 1859. 
 
 William Leslie (1802- 1879). Mr. Leslie was a 
 native of New Deer, and joined the church on a 
 certificate from the church at Crichie, in 1828. From 
 the first, Mr. Leslie took a lively interest in church 
 affairs, and an active share of its work, including 
 Sabbath School teaching at the Printfield and at the 
 Bridge of Don. It is remarkable that, although Mr. 
 Leslie was all his life immersed in important commercial 
 enterprises, much engaged in public affairs and civic 
 concerns, his interest in church matters never abated, 
 
 * In the Appendix C, I reprint an article contributed by my son to 
 Scottish Notes and Queries, giving a full description of this interesting 
 collection. 
 
Rev. Alexander Thomson's Ministry. 79 
 
 nor did he ever get out of touch with the simple faith 
 of his earliest years. Mr. Leslie gave a generous 
 support to the church, and to many other claims of 
 a religious and benevolent character. Endowed with 
 great force of character, Mr. Leslie rose from compara- 
 tively humble circumstances in life to positions of 
 much influence. He was elected Lord Provost of 
 the city in 1869, and, amongst other public functions 
 connected with that position, he had the honour of 
 conferring the freedom of the city on Mr. Gladstone. 
 I have noted elsewhere that Mr. Leslie was the 
 architect of Belmont Church, and, besides, he gifted 
 the stained window in the apse. He bequeathed the 
 sum of ;i^200, the interest of which is spent in the 
 purchase of coals for the poor of the church. 
 
 Of James Wood I have only a faint remembrance 
 of seeing him as an oldish man among the deacons at 
 the Communion Table. 
 
 James Middleton was deacon for only one year. 
 He was a teacher of music, and in 1838 he went to 
 Canada. He was held in high esteem by the church, 
 and a special prayer meeting was held on the occasion 
 of his leaving. He afterwards entered the ministry, 
 and died at Guelph, Canada, in 1873. 
 
 Hugh Ross was one of a band of contemporary 
 deacons remarkable for their long continued devoted 
 services to the church. Mr. Ross was Church Treasurer 
 for seventeen years, the excellent Superintendent of 
 the Sabbath School, and a tactful man of affairs. 
 Being musical, he took a great interest in the improve- 
 
8o Rev. Alexander Thomson's Ministry. 
 
 ment of the service of praise. In certain lines of 
 literature he was well read, and could, when the 
 occasion served, acquit himself well as a public speaker. 
 Mr, Ross was in the Town Council several terms, and 
 was a magistrate. He was cut down in a moment in 
 the street, in the midst of his activities, and the church 
 engrossed in its minutes " its high estimate of his long 
 and varied services, always cheerfully rendered, and 
 now with admonitory suddenness brought to an end," 
 
 James Murray, Senior, In early life, during the 
 period when the zeal for missionary work was an 
 active element in our church life, Mr. Murray had 
 views of entering the foreign field. For this purpose, 
 along with Mr. Charles Hardie (his future brother-in- 
 law), Mr. Murray made considerable studious prepara- 
 tions. Although he was ultimately diverted from his 
 original purpose, the culture thus attained was not lost. 
 It enabled him to take an efficient part in many church 
 and benevolent activities. Among the latter, the 
 Rechabite movement and the Temperance Society, of 
 which he was for some time president, had always his 
 warm support. 
 
 The Sabbath School was a sphere in which he de- 
 lighted. He was apt to teach, and was superintendent 
 for six years. Mr. Murray was a fluent and an ornate 
 speaker. He often took the pastor's place at the 
 Wednesday evening meeting, and there were few 
 pulpits of our faith and order in the country round, in 
 which he did not officiate on occasions. He was a 
 kindly, lovable, unselfish man, ever for peace, and 
 "with a life-long passion to do good," to quote from 
 
Rev. Alexander Thomsoii's Ministry. 8i 
 
 the church minute recording his death. It may with 
 truth be said that he wore himself out in his endeavours 
 to compass the wellbeing of his fellow-men. Mr. 
 Murray died in 1881, after being in the diaconate 
 40 years. 
 
 Regarding WILLIAM ROBINSON, I can glean no 
 information — nor have I any personal knowledge of 
 him. 
 
CHAPTER VII. 
 
 THE CO-PASTORATE OF 
 MR. THOMSON AND MR. ARTHUR, 1839-1853. 
 
 READING between the lines, it is not difficult 
 to see that although Mr. Thomson was still 
 on the right side of sixty, his thirty-six years of 
 preaching was now beginning to tell. It was felt both 
 by himself and the church that it would be for the 
 benefit of both if he were relieved of the strain of 
 preparing and preaching three discourses every week. 
 
 It was not, however, till August, 1838, that any 
 definite action was taken. Dr. John Morison of 
 London was then consulted, and it was at his recom- 
 mendation that Mr. Campbell of Cheltenham w^as 
 invited to visit Aberdeen, with a view to his being 
 called to the collegiate charge. Before the year closed 
 Mr. Campbell officiated for a few weeks, but, as some 
 opposition was indicated, it was deemed inexpedient 
 to present a call, which he would only have accepted 
 if unanimous. 
 
 Shortly after this decision, Mr. David Arthur, who 
 had just completed his studies at the Glasgow Academy, 
 
Co-Pastorate of Mr. Thomson and Mr. Arthur. 83 
 
 was brought under the favourable notice of the church, 
 and he was invited to make a prolonged visit. His 
 name does not appear on the church records till 
 February, 1841, when he was asked to renew his 
 services for six months longer. In June, when Mr. 
 Arthur intimated his reluctance to again renew his 
 probationary engagement, the church at once framed 
 a cordial call to him to settle permanently as co-pastor 
 with Mr. Thomson, " whose increasing years and bodily 
 infirmities" disabled him from performing his duties 
 so effectively as before. The call was signed by 266 
 members, and the salary offered was ;{^ioo. The call 
 was accepted after a lengthened correspondence, which 
 is a model of frank, deliberate and reasonable explica- 
 tions of the mutual responsibilities and obligations 
 necessarily subsisting in such a triple alliance as that 
 on which the parties were entering. One happy result 
 of this clear understanding was that the collegiate 
 relation, which subsisted for twelve years, was never 
 once strained, but worked out with the utmost harmony.* 
 Indeed, the real relationship was that of father and son. 
 Mr. Arthur's ordination took place on the 18th 
 of August, 1 84 1, and is the only ordination to the 
 pastorate in the history of the church. The officiating 
 brethren were the Rev. Mr. Gowan of Blackhills, who 
 led in prayer ; the Rev. Dr. Russell of Dundee, who 
 
 * Mr. Arthur says : — " For 12 long years ... we have stood in 
 the closest spiritual relation to each other, and our intercourse has never 
 been interrupted by a quarrel, nor the sunshine of our friendship 
 darkened by the clouds of contention and strife. Scarcely ever had we 
 a collision of sentiment, and never even a momentary coolness." — 
 [Funeral Sermon]. 
 
84 Co-Pastorate of Mr. ^Thomson and Mr. Arthur. 
 
 preached the introductory sermon. The ordination 
 questions were asked by Mr. Thomson, who offered 
 prayer. The new pastor was addressed by his elder 
 brother, the Rev. John Arthur of Helensburgh, while 
 the Rev. (now Dr.) John Kennedy of Blackfriars Street, 
 the only survivor of the group, addressed the church. 
 The ministers dined together, and in the evening an 
 enjoyable social meeting (the first of the kind) was 
 held in the chapel, at which about 500 were present, with 
 " a large array of ministers of different denominations." 
 Mr. Arthur was a native of Johnstone, near Glasgow, 
 and was born in 1806. In early life he was engaged 
 in mill-service, in the course of which an accident 
 deprived him of a finger. As a lad in his teens he 
 was a great reader, a habit that naturally led up to 
 systematic studies, and these in their turn to teaching 
 engagements. For several years Mr. Arthur was a 
 tutor in a ladies' boarding establishment, conducted 
 by his brother at Helensburgh. During this period 
 he became a student at Glasgow University, and 
 subsequently at the Glasgow Theological Academy, 
 of which Greville Ewing and Dr. Wardlaw were then 
 the "tutors." 
 
 Mr. Arthur entered on his pastorate as a mature 
 man of 35, with all the advantages arising from a 
 protracted period of study and educational discipline. 
 In many respects he was the natural complement of 
 his venerable colleague. He introduced a needed note 
 of modernity, answering completely the expressed 
 desire of the church that " an efficient agency might 
 be kept in operation commensurate with the growing 
 intelligence of the age." One needs only refer to the 
 
Co-Pastorate of Mr. TJiomson and Mr. Arthur. 85 
 
 representative diaconate sketched in the previous 
 chapter to indicate the general calibre of the audience 
 of that day. It was at once intelligent and appreciative, 
 but several years elapsed before Mr, Arthur's ministry 
 took any efficient hold of the public. In time, how- 
 ever, his thorough preparation for his pulpit work, into 
 which he imported the best results of his extensive 
 reading, gradually came to distinguish him as an 
 informed, instructive and attractive preacher. Add 
 to this his own impressive personal appearance, a 
 careful diction, delivered in an unconventional style, 
 and with a kind of natural oratory, the outward 
 expression of the power of a truth that he felt to be 
 dominant, and we have a key to that popularity which, 
 when it came, did so, in no niggard fashion. From 
 1845 to i860 the evening audiences especially crowded 
 the church to the pulpit door. They were composed 
 of all sorts and conditions of men — people from all 
 the churches, including Catholics — and people of no 
 church, including strangers within the city gates. 
 "Mr. Arthur's Lectures" were an outstanding feature 
 of the church life of the time. He raised the standard 
 of preaching in Aberdeen. Where he was least 
 successful, was in speaking to the very young. In his 
 occasional sermons and addresses he seemed to lack 
 the art and aptitude of speaking to the level of their 
 understanding. He was far more in sympathy with 
 the condition and needs of young men and women. 
 To them his periodical deliverances were suitable and 
 helpful. As a manly man himself, yet possessing a 
 tender timbre, the note he struck was faithful. 
 Few men knew better how to touch the prevailing 
 
86 Co- Pastorate of Mr. Tho^nson and Mr. Arthur. 
 
 mood of an audience, whether by a tender handh'ng or 
 by a piquant sarcasm, as the occasion served. He 
 beHeved that every sermon should embody a presenta- 
 tion of Gospel truth. In his own epigrammatic way 
 he used to say that the Gospel was so simple that 
 "it could be understood as soon as it was heard, and 
 believed as soon as it was understood." Few of his 
 sermons missed a personal appeal. At times he 
 affected the peroration, and with more or less success. 
 I remember one, when, after describing all that had 
 been done for man's redemption, embracing, of course, 
 the great Sacrifice, with all that it implied, the preacher 
 eloquently inveighed against the fatuous and fatal 
 indifference which so many manifested in regard to 
 the gospel offer, and faithfully pointed out the mighty 
 risks they incurred. He then clinched the whole with 
 the apt quotation,* solemnly and effectively rendered — 
 
 " Be gone ; 
 " Run to your houses, fall upon your knees, 
 " Pray to the gods to intermit the plague 
 "That must needs light on this ingratitude." 
 
 This reminds me that Mr. Arthur had his literary 
 passions. In poetry these were Shakespeare and Pope. 
 In the region of history, towards which he had a 
 strong bias. Gibbon was a favourite, although he often 
 combatted his opinions. Among the Puritan divines, 
 John Owen stood first in his esteem, with Sibbes a 
 good second, possibly as a quaint stylist. Among 
 moderns — Chalmers, Wardlaw, and Alexander were 
 his preferences. In science he was not all unlearned 
 
 * Julius Ccesar, Act. I., Scene I. 
 
Co-Pastorate of Mr. Thomson and Mr. Arthur. 87 
 
 — both Geology and Medicine shared his interest. I 
 should add that as a scholar the Greek Classics were 
 familiar and admired. Mr. Arthur's large library was 
 at the service of the studious, and the heart affluence 
 of a discursive talk with him in a leisured hour revealed 
 and drew one to the human-ness of the man. 
 
 Where Mr. Arthur, perhaps, most excelled, was at 
 the Wednesday prayer meeting. In the " little vestry," 
 hallowed by a hundred memories, divested of all 
 official insignia, in the deshabile of a black neckcloth, 
 and mentally divested of all idea of preaching or 
 rhetoric, in a half-hour's easy and familiar talk he 
 exhibited the richest qualities of his mind, and his 
 deepest experiences of divine things — obtaining 
 therefor responsive appreciation from all who were 
 privileged to attend. Mr. Arthur became much 
 interested in the revival movement which took effect 
 in the north during the later Bfties, and most willingly 
 gave such men as Duncan Mathieson, Brownlow North, 
 Grant of Arndilly, and Lord Kintore, all the encourage- 
 ment that free access to church and pulpit could give. 
 Indeed, George Street Chapel was for a good many 
 years the acknowledged centre of religious, intellectual 
 and literary activities. The Young Men's Christian 
 Association ran several courses of their lectures there, 
 and celebrities like Thomas Cooper, EHhu Burrit, 
 Arthur Mursell, and others, found in " George Street " 
 larger audiences than could be convened elsewhere. 
 
 The controversy of 1845, which ended in the forma- 
 tion of the Evangelical Union body, proved a time of 
 considerable tension, and caused the withdrawal of not 
 a few members. Church was divided against church, 
 
88 Co-Pastorate of Mr. Thomson and Mr. Arthur. 
 
 house against house. Both Mr. Thomson and Mr. 
 Arthur, although in rather varying degrees, adopted the 
 conservative view of the questions at issue. They both 
 justified their attitude by a series of sermons bearing 
 on the polemic, but without any bitterness.* I feel 
 persuaded — in Mr. Arthur's case at least — that, had he 
 survived, he would have offered no bar to the re-union 
 of the two bodies, now happily effected after half-a- 
 century's estrangement. 
 
 While Mr. Arthur's chief concern lay in a most 
 conscientious fulfilment of all that the church could 
 possibly demand of him, he found many other oppor- 
 tunities of useful activity. He was an acceptable 
 public lecturer, and was heard with respect on any 
 platform that commanded his sympathy. As a man 
 of affairs, his official and business arrangements in 
 connection with the Union and denominational affairs 
 were always efficient. The same may be said of the 
 Northern Association of Churches and of the London 
 Missionary Society, for both of which he was long 
 local secretary. His sagacity and good sense pointed 
 him out as the natural adviser in most questions of 
 difficulty among churches in the north. He was liberal- 
 minded and open-handed, and often generous beyond 
 his means. 
 
 On the 13th of February, 1853, the church was 
 deprived by death of the faithful services, continued 
 for 33 years, of its much-loved senior pastor, II pastor 
 
 *0n 29th April, 1845, the church resolved, "although with sorrow 
 and regret, not to recognize them [the churches of Blackhills and 
 Printfiekl] as sister churches." 
 
Co-Pastorate of Mr. TJiomsoii and Mr. Arthur. 89 
 
 fido^ the Rev. Alexander Thomson.* On Mr. Arthur 
 then devolved the sole charge — a charge which, although 
 he was repeatedly tempted to quit, he never once 
 harboured a thought of leaving. 
 
 The Deacons who were elected during the co- 
 pastorate of Mr. Thomson and Mr. Arthur were : — 
 
 1844. — William Marshall. 1849. — John Marshall. 
 II James Mathieson. h James Keith. 
 
 II James Melvin. n James Riddell. 
 
 William Marshall I remember well as a teacher 
 in the Sabbath School. I think he and his two sons, 
 Allan and John, were all engaged in the same duty at 
 the same time. 
 
 James Mathieson and James Melvin have left 
 no impress on my mind. The latter I can just recall 
 as an old man. 
 
 John Marshall. The bare mention of this name 
 always recalls to those who were privileged to know 
 
 * The church bore the expense of the funeral, and also erected a 
 tablet in the Spital burying ground, where he is interred, inscribed as 
 follows : — 
 
 To the Memory of 
 
 the late 
 
 Rev. Alexander Thomson, 
 
 who died Feb. 13th, 1 853, 
 
 in the 72nd year of his age 
 
 and the Soth of his ministry. 
 
 Erected by the Congregational Church, 
 
 George Street, Aberdeen, 
 
 of which he was Pastor 
 
 33 years. 
 
 On the occasion of Mr. Thomson's death, Mr. Arthur preached his 
 funeral sermon from the text, "For me to live is Christ, and to die is 
 gain." The sermon was published, at the urgent request of the church, 
 with an appended memoir by Mr. Patrick Thomson. 
 
90 Co-Pastorate of Mr. Thomsoii and Mr. A rthur. 
 
 the man an image of a very gracious, amiable person- 
 ality. His whole bearing betrayed the gentle, refined, 
 quietly capable man he was. It was in his capacity as 
 a teacher in the Sabbath School, away back in the 
 forties, that I knew him best. On the days when it 
 was Mr. Marshall's "turn at the desk," a hushed 
 expectancy pervaded the school that a well-prepared 
 lesson would be given, attractive in form, and fittingly 
 illustrated by anecdote, dear to the child mind. He 
 was beloved by his own class, and popular with the 
 whole school, which was very large in those days. 
 Mr. Marshall stood high in the esteem of the church, 
 which he efiflciently served in many ways, among others 
 as secretary and as treasurer. There was but one 
 feeling of deep regret when business exigencies com- 
 pelled Mr. Marshall to leave for Newcastle. He died 
 in Aberdeen a few years ago. 
 
 James Keith was a very staid, rather self-contained 
 man. He was, however, very faithful in the discharge 
 of his duties. He was long a Sabbath School teacher, 
 and, although painstaking and instructive, was less 
 genial than young people like. Punctual, methodical, 
 steadfast, Mr. Keith was not easily moved from his 
 opinions. He left the church in 1865, having strongly 
 opposed the new chapel scheme. He then joined the 
 Albion Street Church, where he remained a helpful 
 member till his death in 1891, at 75 years of age. In 
 his early life, Mr. Keith was a partner with Messrs. 
 William Matthews & Son, but for forty years was 
 confidential clerk to the Granite Works in which 
 Mr. William Leslie was so long interested. 
 
Co-Pastorate of Mr. Thomson and Mr. Arthur. 91 
 
 James Riddell. This worthy man came from the 
 Rhynie church. He belonged to the class of bona fide 
 working men, and one can imagine the poet had such 
 a prototype in view when he penned The Village 
 Blacksmith. James did not possess "much learning." 
 His education was largely the result of his church life. 
 He was deeply religious, and though grave, calm, and 
 " troubled about many things," he was not unhappy or 
 unpleasant. He took a serious view of life, and his 
 unobtrusive manner won for him a high degree of 
 respect, not only among his brethren, but in other 
 relations of life. James had a scientific turn, and, in 
 order to promote the moral and material interests of 
 his young fellow-workmen, used to hold classes at his 
 home, where he taught them all he knew. In the 
 "little vestry" I still see James in his accustomed 
 seat, his long head (on which there was not a hair 
 between him and heaven) silhouetted against the 
 library door. 
 
 On recording his death, which occurred on 25th 
 May, 1870, the church resolved to give, by permanent 
 record, expression to the esteem in which he was held, 
 and the confidence which was reposed in him by his 
 brethren, as one who in temper and disposition was 
 calm, self-possessed, and discreet ; as a man and a 
 workman — honest, industrious, and upright; as a 
 disciple of Christ — humble, unpretending, and devout ; 
 as a member of the church — devoted to its interests, 
 and a lover of its peace ; and who, for many years, as 
 an office-bearer, won for himself a good degree by the 
 faithful and loving performance of all the duties that 
 devolved on him from the office which he held. 
 
CHAPTER VIII. 
 
 THE SOLE MINISTRY 
 OF THE REV. DAVID ARTHUR, 1853-1874. 
 
 MR. THOMSON'S death at once raised the 
 question of the pubh'c Sabbath services. 
 Mr. Arthur frankly confessed himself unequal to the 
 arduous task of preaching three times every Lord's 
 day, as all his predecessors had done.* 
 
 It was finally arranged that the services should be 
 held morning and evening, with an extra service on 
 the afternoon of the first Sabbath of each month, at 
 the close of which the Lord's Supper was to be 
 observed. This plan was continued for about twelve 
 years. 
 
 * After a careful consideration of the subject, a vote of the church 
 was taken, when it was found that, out of a membership of 258, 
 195 preferred Morning and Evening Services. 
 39 preferred Morning and Afternoon Services. 
 8 preferred Three services as before. 
 7 were indifferent. 
 2 declined to vote, and there were 
 7 whose opinions could not be ascertained. 
 
REV. DAVID ARTHUR. 
 
 From a Photograph. 
 
Rev. David Arthur's Sole Ministry. 93 
 
 In 1854 there still remained a chapel debt of about 
 ;£'40O, but the old fallacy regarding such obligations, 
 as of advantage to the church, was coming to be 
 repudiated. A financial scheme for the liquidation of 
 this sum was therefore arranged, and by a little 
 persistent effort for two or three years the last of the 
 debt was finally got rid of. 
 
 The annual social meeting of the church, held on 
 22nd February, 1859, was memorable. On that 
 occasion Mr. Arthur was made the recipient of 
 tangible expressions of the esteem of his people. 
 Referring to my diary of the period, I find that 
 Mr. Hugh Ross spoke first, I followed, then Mr. 
 Belcher. We were succeeded by Mr. John Leslie, 
 the senior deacon. He first sketched the origin and 
 history of the church. He alluded to its prosperous 
 condition, which he held to be due, by God's blessing, 
 to the preaching and efforts of the pastor. Then, 
 addressing Mr. Arthur personally, and in the most 
 feeling manner, in the name of the church and con- 
 gregation he presented him with a silver salver, suitably 
 inscribed, and a purse of fifty sovereigns, along with a 
 handsome ring to Mrs. Arthur. " It was most touching" 
 [says this diarist] " to hear the old man speak as a 
 father to a son, wishing him all success and prosperity 
 for the future, and hoping that when the great day of 
 assize came he would be there with a numerous 
 company of those who, by his instrumentality, had 
 been led to embrace the truth. They then shook 
 hands, and sat down amidst great applause. Being 
 moved, Mr. Arthur's reply was at first rather incoherent, 
 but, later, collected and happy. He thanked the church 
 
94 R^"^- David ArthuT^s Sole Ministry. 
 
 (for himself and his wife) for the generous gifts, and 
 especially Mr. Leslie, who had 'excelled himself,' for 
 his more generous words. When he sat down, I 
 thought the applause would never have done. Mr. 
 William Leslie and Mr. James Riddell each added a 
 few words before the pleasant meeting broke up." 
 
 At a like social occasion, three years later, Mr. Arthur, 
 for the first time in public, expressed a feeling that had 
 been growing — that the period had arrived when the 
 propriety of erecting a new place of worship should be 
 seriously considered. He stated his case admirably, 
 and seemed to carry the sympathy of the meeting 
 with him. There were, however, a few to whom the 
 proposal was not very grateful. For them the old 
 place had its associations and attractions, which none 
 other could possess. They had made sacrifices for it, 
 sacrifices which now seemed to be thrown away, and 
 they had scarcely courage to face new obligations that 
 were likely to run into several thousands of pounds. 
 The question was kept an open one for more than a 
 year, but on ist June, 1863, at a meeting specially 
 convened for the purpose of giving instructions to sell 
 the church property, Mr. William Leslie proposed, 
 and Mr. John Bulloch, Sen., seconded, a motion for 
 powers to sell, whilst Mr. James Keith proposed, and 
 Mr. John Leslie seconded, a counter motion. The 
 result was that 55 voted for the motion, and six against 
 it. Ultimately the opponents gave way and became 
 reconciled, with the exception of Mr. Jam.es Keith, 
 who, with his family, left the church. Owing to the 
 opposition, however, an Act of Declarator had to be 
 sought in the Court of Session to enable the trustees to 
 intromit with the matters involved. 
 
 I 
 
Rev. David Arthur's Sole Ministry. 95 
 
 A church building committee was appointed to 
 prosecute the undertaking. After considerable trouble 
 a suitable site was obtained in Belmont Street, at a 
 cost of 1000 guineas, and Mr. William Leslie was 
 commissioned to prepare plans and specifications for 
 the building. Besides contributing generously to the 
 funds, Mr. Leslie gave his professional services free of 
 charge. Including the price of the site, the final cost 
 of Belmont Chapel amounted to about £^600. To 
 meet this the contributions from the church and 
 congregation came roundly to ^^2000. Mr. Arthur 
 contrived to raise about ^^1500 by personal appeals to 
 friends at home, and also in England, which he visited 
 twice. The sale of the old chapel property yielded 
 about ;!C50O, and the trustees of the Ferguson Bequest 
 gave a grant in aid of some ;^300. In March, 1872, a 
 bazaar was held, which realised ;^550. The last of the 
 debt was paid off in 1877, by a very unexpected and 
 grateful windfall, namely, a bequest of £i2g6, under the 
 will of Mr. William Clark, a member of the Established 
 Church, in affectionate memory of his wife, who, as 
 Miss Ann Mackie, was formerly an amiable and 
 respected member of George Street. The balance of 
 this money provided funds also for the purchase of an 
 organ. 
 
 On Sunday, the 20th August, 1865, Mr. Arthur 
 conducted the closing services in George Street Chapel, 
 which had been open continuously for a period of 
 sixty-seven years. The occasion was one that, whatever 
 the sentiments regarding the new departure, induced a 
 sense of pensive regret. The house itself possessed not 
 a single beautiful feature, nor a graceful line, nor one 
 
96 
 
 Rev. David Arthur's Sole Ministry. 
 
 element congenial to the aesthetic nature ; still, to some, 
 its very dust was dear, and to the majority quitting, 
 implied a severance from certain spiritual influences, 
 from certain intellectual stimuli, and from certain 
 personal experiences and friendly associations that 
 could not possibly be transferred to the new environ- 
 ment. " The old order was changing and yielding place 
 to new." Still, memory treasures much. I do not find 
 it difficult to think myself back to our corner pew in the 
 old place, where, as a child, I amused myself counting 
 
 
 the people between us and the further wall, an easy 
 arithmetical problem in a sparsely filled house, or later, 
 when the same preacher " drew " till seats and passages 
 were filled to excess. I can re-people all the pews 
 with the old familiar faces. Here sat " the Leslies," in 
 a pew that refused to hold them all. 1 can see John 
 Parkhill in the adjoining pew, troubled with his 
 breathing, find relief by standing erect for ten minutes 
 in the middle of the service, with folded arms, monarch 
 of all he surveyed. In the same section, Hugh Ross 
 
Rev. David Arthurs Sole Ministry. 97 
 
 and family, with John Levy and James Dalgarno near 
 by. In the area Granny Low might be seen, the last, 
 I think, to affect the close mutch and cloak. Across 
 the kirk the stalwart figures of John Ledingham and 
 William Walker I see. Upstairs, the " side breist " 
 within my view was well filled by the Marshall group, 
 and latterly by the Esplin family. There also I see 
 Mr. William Matthews, Jun., steadiest of hearers, with 
 spotless white vest setting off his pure complexion. 
 Behind them all I see good, old, keen, quaint David 
 Milne, who, for age and other characteristics, might 
 readily represent the " original nine." Of the same kin 
 was Sandy Paul, the serious, active, devoted minister's 
 beadle. These two seemed to belong to other worlds 
 than ours. It would be odd if they could not have 
 given one points, and good points too, from the i8th 
 century. 
 
 If we cannot endorse all that Wordsworth says in 
 the following lines : — 
 
 "All that I saw returns upon my view, 
 "All that I heard comes back upon my ear, 
 "All that I felt this moment cloth renew:" 
 
 still, it costs no great effort to recall the substantial 
 and the valuable. Nor are we to be dismayed although 
 we cannot recall the literal forms, the ipsissifua verba 
 of all that we heard. We must reconcile ourselves to 
 the belief that it all went to better our general modes 
 of thinking and feeling, and Christian acting. In this 
 spirit we make the new departure, and simply transfer 
 the roof-tree from the old home to the new. 
 
 It does not need the historian to point out that 
 Belmont Street Chapel is in every respect a vast 
 
98 Rev. David Arthur's Sole Ministry. 
 
 improvement on its predecessor. It is built in a fine 
 open situation. The style of architecture is Roman- 
 esque, one common among the early Christian churches. 
 The material is our grey granite, the dressed work 
 being of freestone. Its extreme length is 95 feet, by 
 50 feet wide, capable of seating about 800 persons. 
 An under floor affords ample conveniences in a fine 
 hall and vestries. The fabric has been criticised as 
 " not imposing, but pretty and appropriate for its 
 purpose." The opening services took place on Sunday, 
 27th August, 1865. Admission was obtained by 
 tickets. At the morning service, Mr. Arthur conducted 
 the devotional exercises, and Dr. Lindsay Alexander 
 preached from Acts ix. 31, "So the church throughout 
 all Judea, and Galilee, and Samaria, had peace, being 
 edified ; and, walking in the fear of the Lord, and in 
 the comfort of the Holy Ghost, was multiplied." His 
 discourse was virtually an answer to the question. 
 What is a Church? Rev. Robert Spence of Dundee 
 preached in the afternoon, and the Rev. Dr. Batchelor 
 of Glasgow in the evening. The collections for the 
 day amounted to £i6/\. 
 
 On the following Tuesday evening a social meeting 
 was held in the East Room of the Music Hall Buildings. 
 Mr. Arthur occupied the chair. Addresses were de- 
 livered by Dr. Batchelor, the Rev. Robert Spence, the 
 Rev. John Miller, Inverurie, and the Rev. David 
 Wallace. The Rev. John Hunter, Frederick Street, 
 the Rev. Thomas Gilfillan, Blackfriars Street, and 
 others, were on the platform. 
 
 Two years later (1867), Mr. Arthur was appointed 
 Chairman of the Congregational Union. 
 

 BELMONT CONGREGATIONAL CHURCH. 
 Front View. 
 
 From a Photograph by John Hardic &^ Co., Aberdeen. 
 
Rev, David Arthur's Sole Ministry. 99 
 
 After serving the church about thirty years, Mr. 
 Arthur began to feel the duties and responsibilities of 
 the position to be too much for his declining energies. 
 He never was physically of a robust type, and during 
 the last decade of his ministry often preached under 
 deep bodily distress, when it was but little suspected. 
 But although he was the last to complain, for his own 
 sake, he had a sentiment, that did honour to his 
 conscientiousness, that for the sake of the church he 
 should be the first to reveal the fact of a felt inability 
 to fulfil all his duty to her. He could not brook out- 
 living his usefulness, and he believed that the time 
 had come when he might at least secure a measure 
 of relief. 
 
 On laying his views before the church, it was 
 resolved to obtain the services of a young man 
 as an assistant. Several who had been students 
 at the Edinburgh Theological Hall were heard. 
 Drs. Halley and Kennedy were corresponded with, 
 and eventually the choice of the church fell on 
 Mr. Frederick Sidney Morris, a young Englishman, 
 whose father had been a well-known Congregational 
 minister. Mr. Morris had been at business for 
 some years in London, but, resolving on a ministerial 
 career, studied at Cheshunt College under Dr. 
 Reynolds. He remained only about a year with 
 us, when he accepted a call to the pastorate of 
 the church at Montrose. Mr. Morris left a pleasant 
 impression behind him. His preaching was scarcely 
 of the kind familiar to a Scottish audience, and it had 
 a lay character which, in the opinion of some, detracted 
 from his influence. He was esteemed, however, as 
 
lOO Rev. David Arthur's Sole Ministry. 
 
 genial and very lovable, a gentleman of high principle, 
 and true to his convictions.* 
 
 During the sole pastorate of Mr. Arthur, the 
 following were elected deacons : — 
 
 1857. — William Walker. 1866. — Robert Smith. 
 
 II James McNaugiiton. h Alexander Farquhar. 
 
 11 James Dalgarno. 1868. — ^John Leith. 
 
 It Alexander Leslie. 1872.— John Bulloch. 
 
 II John Park. n Alexander Pardy. 
 
 1866.— Joseph Tenn.\nt. m James Murray, Jun. 
 
 II William Clark. n David Johnstone, M.D. 
 
 II Lawrence Tulloch. h Alexander Robb. 
 
 William Walker was a man possessed of excel- 
 lent native abilities, but unprivileged in the important 
 element of education. Otherwise he would have 
 shone in almost any profession. In early life he learnt 
 the trade of umbrella-making, then for several years 
 he sailed as steward on the London smacks, a period 
 prolific of experiences, which in after years pointed 
 many a moral and adorned many a tale. He next 
 saw much of the seamy side of life as a sergeant in 
 the police force. He used to descant on the deterior- 
 ating influence of this experience. After leaving the 
 force, he betook himself to his early craft, which he 
 plied for a very long period. Mr. Walker's first 
 church connection was with Gilcomston Chapel of 
 
 * During Mr. Morris's pastorate at Montrose he married Mr. Arthur's 
 eldest daughter. He afterwards obtained a charge in England, but left 
 on a serious change of theological views. He finally became minister of 
 the Unitarian Church at York. During his latter years Mr. Morris 
 entered largely into public life, and was much engaged in lecturing on 
 political, social, and literary topics. He even contested (unsuccessfully) 
 a seat in Parliament in the Liberal interest in the election of 1S92. 
 Mr. Morris published, with the author's permission, a volume of selec- 
 tions from the writings of Ouida. He died at York in 1893. 
 
Rev. David Arthiit^s Sole Ministry. loi 
 
 Ease, under Dr. Kidd, but he was soon attracted to 
 George Street by the ministrations of Mr. Thomson. 
 When he "lifted his Hnes" from Gilcomston, Dr. Kidd 
 learnt where his parishioner was going to worship. 
 " Well, well," he said, " I can't gainsay your choice, go 
 and God ble.ss you." From that time (1826) till his 
 death, 58 years later, Mr. Walker may be said to have 
 lived for the church, generously devoting to it his 
 means, time and talents. William was for many years 
 Treasurer of the Poor's Fund, and as such was easy of 
 access and helpful. He had great sympathy with the 
 young, and was bound up in the Sabbath School. He 
 combined much mental strength with an emotional 
 nature, and in school his admonitions were not the 
 less powerful though given with the "greet in his 
 throat." The only other interest that seriously com- 
 peted with that of the church was the temperance 
 cause, of which he was a champion, who knew both 
 sides of the question. In this crusade he had the 
 moral support of many of his co-deacons, notably 
 James Murray, James Keith, and William Clark. His 
 little shop in the Schoolhill became a rendezvous of 
 various coteries, who discussed questions of interest, 
 but William was the acknowledged leader. He was 
 ready and vivacious, and possessed a strong vein of 
 humour. He was a man of fine personal appearance, 
 and of courtly manners. Said some one in a compli- 
 mentary spirit — " You 've been a good-looking man in 
 your day, William." The ready reply was — " Aye, 
 aye, the devil told me that 40 years ago." His 
 declining years, although years of frailty, were an 
 object lesson in Christian faith and manly courage. 
 
I02 Rev. David Arthuf^s Sole Mmistry. 
 
 When he died in 1884, he was one of the oldest mem- 
 bers of the church, and its senior deacon. 
 
 James McNaughton came from Dundee in pursuit 
 of his business, which was that of an engineer. He 
 was a quiet, peace-loving man. He did a good deal 
 in the church in promoting a better service of praise. 
 He was for many years in a delicate state of health, 
 and on his retirement from business he received a 
 testimonial, which embodied a high tribute in the 
 expression that in dealing with his men he had " never 
 called them by a worse name than their own." He died 
 in 1875. 
 
 James Dalgarno. The opportunity is very grateful 
 for perpetuating the memory of this most modest man 
 by a brief tribute to his worth. He first impressed me 
 by a speech he delivered at a social meeting in the 
 church in the early fifties. He certainly did not 
 possess any very popular qualities, but his speech 
 redeemed the meeting, and bespoke an earnest, 
 thoughtful man — an opinion I never had any reason 
 to modify. Mr. Dalgarno was at that time reading 
 with a view to admission to the Glasgow Academy, 
 along with his friend, Mr. John Levie. Mr. Levie was 
 admitted, but died while yet a student. Mr. Dalgarno 
 was rejected. He taught for a few years in the Sabbath 
 School, where his informed and disciplined mind 
 proved of great benefit not only in teaching his own 
 class, but to the teachers themselves. To the loss of 
 the school, and the regret of the church, Mr. Dalgarno 
 died in 1859 at a comparatively early age. 
 
BELMONT CONGREGATIONAL CHURCH. 
 
 Interior. 
 
 From a Photograph by John Hardie &" Co., Aberdeen. 
 
Rev. David Arthur^ s Sole Ministry. 1 03 
 
 Alexander Leslie joined the church during 
 Mr. Arthur's ministry, having been formerly a member 
 of the Established Church. His connection with us 
 lasted for about fifteen years — till his removal to 
 Edinburgh in 1871. Mr. Leslie took a fair share of 
 the current work of the church. As a teacher in the 
 Sabbath School, he was both interesting and instructive. 
 He was an attractive speaker, and possessed a remark- 
 able gift of prayer. He died at Aberdeen about a 
 dozen years ago. 
 
 John Park, a well-known and much esteemed 
 deacon of the church at Fraserburgh, was, on coming 
 to Aberdeen in 1857, appointed to the same office. 
 He remained but a few years with us, and died in 1877. 
 
 William Clark, a native of Midmar, was a man 
 of mark in many respects. The child of parents of 
 intensely religious character, brought up to plain 
 country work, Mr. Clark came to town while yet in 
 his teens. He was early attracted to the highly 
 evangelical preaching of the " New Views," and threw 
 himself with all his energetic nature into that move- 
 ment. Conceiving the idea of entering the ministry 
 of that body, he so far prepared himself by private 
 study as to be admitted to their Theological Hall, 
 where he enjoyed the teaching for one session of 
 Dr. James Morison at Kilmarnock, the founder of the 
 body. Before the next session, Mr. Clark undertook 
 a teaching engagement in Aberdeen, which so prospered 
 under him that he did not return to the Hall. It is a 
 tribute to the original cast of his mind, and his rational 
 
I04 R^v. David Arthurs Sole Ministry. 
 
 methods of teaching, that his school attracted pupils 
 from all parts of the town and neighbourhood, to 
 whom he endeared himself in no ordinary way. The 
 temperance cause attracted him early, and it is not too 
 much to say that for many years that movement had 
 no more powerful or eloquent exponent of its 
 principles. He was a born speaker, whether from the 
 platform or pulpit.* His zeal outran his strength, and, 
 in consequence, his health gave way, and he had to 
 relinquish school teaching and public speaking for 
 some years. In 1858 he left the E.U. body and joined 
 George Street Church. It had long been felt that we 
 suffered for want of a Bible Class, and in Mr. Clark 
 one was found at once able and willing to take it up. 
 Possessing the supreme qualification of a strongly 
 attractive nature, and deep sympathy with young 
 people, he soon drew round him a large and interesting 
 class, members of which to this day speak of their 
 teacher's personal interest in them, in terms of warm 
 affection and gratitude. The class was maintained for 
 about a dozen years, until Mr. Clark's health declined 
 Few public men were better or more favourably known 
 than William Clark, and the melancholy circumstances 
 attending his comparatively early death (23rd Sept., 
 1882), drew forth universal sympathy. It is impossible 
 to forget the lane of weeping men and women through 
 
 * Mr. Clark possessed a ready pen, and his contributions to the 
 Christian News and the local papers were numerous. He also wrote 
 several pamphlets, the better known of which were one condemnatory 
 of Prize Giving in Schools, and one entitled The Missing Link in 
 SptirgeojUs Theology. He was combative in a large-hearted way, and it 
 can truly be said that he never imported into any controversy a spirit of 
 personal bitterness. 
 
Rev. David Arthurs Sole Ministry. 105 
 
 which his remains were borne to the grave. It was a 
 touching proof of strong attachment. 
 
 Alexander Farquhar was a man of varied 
 experiences. In early life he had been led astray, 
 but, coming under happier influences, turned from his 
 folly. He joined the church at Woodside, but in 1862 
 came to us, and in 1880 returned to Woodside again. 
 He was a man of considerable force of character, and 
 in public speaking could acquit himself with verve. 
 He made himself useful at our mission meetings, and 
 the temperance question was one which he delighted 
 to promote. 
 
 Alexander Robb belonged to a Quaker stock in 
 the Garioch, and exhibited not a few of the worthy 
 characteristics of that respected community. After 
 an absence of some eighteen years in Sweden, Mr. 
 Robb came home in i860, when he joined the church. 
 Possessed of an eminently judicial, not to say legal, 
 type of mind, Mr. Robb proved himself a valuable 
 member and office-bearer at certain crises. On the 
 occasion of his death, the following appreciation was 
 engrossed in the Minute Book : — Resolved to express 
 " our sense of the loss we experience in the removal of 
 one who not only as a deacon, and for more than 12 
 years the secretary of the church, performed the duties 
 pertaining to these offices with painstaking fidelity, 
 but who as a man of singular uprightness, rare trans- 
 parency, coupled with manly independence, as among 
 the more conspicuous traits of his Christian character, 
 was worthy of our deepest respect, and of this com- 
 memoration of it." 
 
io6 Rev. David Arthuf's Sole Ministry. 
 
 Lawrence Tulloch was a native of North Maven, 
 Shetland, and in 1852 came to Aberdeen and joined 
 the church. Mr. Tulloch was a man of very few 
 words, indisposed to any very active part in church 
 duties, yet none the less deeply interested in its 
 work, especially its city mission work, to which he 
 generously contributed. When Mr. Tulloch died in 
 1885, the church recorded its "sense of the loss 
 sustained in the death of one so attached to it, and 
 so anxious for its best interests, for," says the minute, 
 "in the rear of a singularly modest and retiring 
 disposition, those who knew Mr. Tulloch most in- 
 timately found him possessed of those qualities of 
 sincerity, integrity, and warm faith, which gave added 
 weight to his character and influence, both as a man 
 and a member of a Christian society." 
 
 Before closing this chapter, which ends the connection 
 with our first place of worship, and begins that of the 
 present one, I may add one or two particulars. After 
 we left, George Street Chapel was used for a short 
 time by the Kirk Session of the West Parish as a 
 mission preaching station. For many years it has 
 been used as a House of Refuge, managed by a local 
 benevolent association. 
 
 It also deserves to be gratefully noted that the first 
 Communion service observed in Belmont Street Chapel 
 was graced by a set of handsome tankards and cups, 
 the generous gifts of Mrs. David Dunn and the late 
 Miss Catherine Russell, of gracious memory. 
 
BELMONT CONGREGATIONAL CHURCH. 
 Back View. 
 
 From a Photograph by John Hardie (s' Co., Aberdeen. 
 
CHAPTER IX. 
 
 THE MINISTRY OF THE 
 REV. JAMES BARTON BELL, 1874-1876. 
 
 MR. ARTHUR'S increasing infirmities induced 
 a new and more serious view of the situa- 
 tion. It involved his resignation, and the appointment 
 of a regularly-ordained successor in the ministry. 
 Several likely ministers were heard by deputations, 
 consisting of Mr. William Leslie, Mr. James Matthews, 
 Mr. John Leith, and Mr. Bulloch. Eventually Mr. 
 Bell of Aberfeldy, who had been brought under our 
 notice, was favourably reported on and invited to 
 preach. After being heard, he received a unanimous 
 and cordial call, which he accepted, Mr. Bell was a 
 native of Annan, and, after passing through the cur- 
 ricula of Edinburgh University and our own Theological 
 Hall, had been settled at Aberfeldy for three or four 
 years. Mr. Bell was inducted to the charge here on 
 Wednesday, loth June, 1874, and introduced to the 
 church on the following Sabbath by Dr. Lindsay 
 
io8 Rev. James Barton Bellas Ministry. 
 
 Alexander, his tutor and former pastor, who preached 
 from Romans xvi., ver. lo, "Apelles approved in Christ." 
 On the following evening a Social Meeting was held in 
 the Music Hall, at which our retiring pastor, Mr. 
 Arthur, was presented with the sum of ^400, besides 
 a guaranteed annuity for life, and at which the new 
 pastor had an opportunity of being introduced person- 
 ally to the members. 
 
 Mr. Bell's pastorate proved disappointing, and he 
 resigned the charge on the 31st May, 1876. He was 
 shortly after called to the church at Ulverston in 
 Westmoreland, where he still is. Two deacons were 
 elected during Mr. Bell's incumbency, viz. : — 
 187 1. — Andrew Thomson (now at Keith) and William Boulton. 
 
 Although somewhat to anticipate events, I may say 
 here that after his retirement Mr. Arthur was not 
 long able for public duties. These years of retirement, 
 although accompanied by some of the frailties which 
 attach to age, were years of peace and enjoyment. 
 His faith in the "things that cannot be shaken" 
 remained firm, his craving for a wider range of vision 
 he had leisure to gratify, and his loving interest in his 
 family and friends remained intact. " Kind and genial " 
 is the just tribute of one correspondent, " a man of 
 good sense and no little intellectual power." When 
 suddenly summoned to his death-bed, my doubt as 
 to his consciousness was dispelled by his usual and 
 characteristic enquiry. He passed into his rest on the 
 26th February, 1890, at the ripe age of eighty-four. 
 A funeral service was conducted in the chapel by 
 Dr. Stark and Dr. Duncan. Mr. Arthur's remains 
 
J^t 
 
 L 
 
 tlniDmnninf 
 HfUfrrnD DatiiiYHrlliur. 
 
 ttiBBtrr of ibis ^^mrite tob^v 
 
 MEMORIAL BRASS 
 
 of the Re\. David Arthur, in the Vestibule of the Ch -ch in 
 
 Belmont Street. 
 
 From a Photograph by John Hardie c-' Co., Aderd. 
 
Rev. James Barton Bell's Ministry. 109 
 
 were interred in Allenvale Cemetery, where an obelisk 
 is erected, and inscribed : — 
 
 In Memory of 
 
 Rev. David Arthur, 
 
 Minister of 
 
 Belmont Congregational Church, 
 
 Aberdeen. 
 
 Born 24 Oct., 1S06. 
 
 Died 26 Feb., 1890. 
 
 Erected 
 
 in affectionate remembrance by 
 
 ' the Congregation and Friends. 
 
 " I know whom I have believed." 
 
 A few days after his death the following appreciative 
 sonnet, signed "Scotia," appeared in a local newspaper, 
 by an unknown hand : — 
 
 in rncmoriam. 
 
 The Rev. David Arthur. 
 
 A GREAT kind man is gathered to the fold ; 
 
 He sleeps that sleep that all the world must sleep 
 Until that day when, with His trump of gold. 
 
 The Lord shall summon from the grave and deep. 
 Ah ! many round his narrow grave will weep. 
 
 And weep with justice, for a manly man 
 Who worked for others — those gather now and reap 
 
 The seed he sowed, the works that he began. 
 The breath is spent, the last faint sigh has passed 
 
 Into a stillness — holy, solemn, dread ; 
 The light from out the eagle eye has flashed — 
 
 The man, the friend, the preacher now is dead. 
 Farewell, sleep on, thy life's long course hast run, 
 Thy work is o'er. Servant of God, well done ! 
 
CHAPTER X. 
 
 THE MINISTRY 
 OF THE REV. JAMES STARK, D.D. 
 
 AFTER a few months' interval the vacancy in 
 the pastorate was filled up by the appoint- 
 ment of our present respected minister, who was 
 inducted to the charge on the 25th May, 1877. Dr. 
 Stark was born at Glasgow in 1838, and received his 
 education at Edinburgh University, also, under Drs. 
 Alexander and Gowan at our Theological Hall. His 
 first charge was at Elgin, where he was ordained on 
 13th October, 1864. During his eight years' pastorate 
 there, a new chapel and manse were erected. 
 
 In 1872 Dr. Stark was called upon to form a church 
 at Dairy in association with Augustine Church (Dr. 
 Alexander's), Edinburgh. There he remained until 
 his translation to Aberdeen. The church has prospered 
 under Dr. Stark's ministry, the membership being 
 larger now than it has ever been. In the midst of his 
 pastoral duties, Dr. Stark has published two volumes 
 of sermons — Lifers Phases and Life's Stages — besides 
 several other works, including the Lives of Dr. Kidd 
 
REV. JAMES STARK, D.D. 
 
 From a Photograph by Morgan, Aberdeen. 
 
Rev. Dr. Stark's Ministry. iii 
 
 of Aberdeen^ Rev. John Murker of Banff, and Rev. 
 John Pillans of Htintly, and also Lights of the North. 
 He was also for several years editor of The Scottish 
 Congregational Magazine, and in 1888 was chairman 
 of the Congregational Union of Scotland. In 1896 the 
 University of Aberdeen conferred on him the degree 
 of Doctor of Divinity, on which occasion the church 
 presented him with a pulpit gown, and Mrs. Stark with 
 a gold bracelet and a commemorative tea-tray. 
 
 During Dr. Stark's ministry the following elections 
 to the diaconate have been made, viz. : — 
 
 1878. — William Russell. 1887. — ^James Smith. 
 
 II William Macintosh. m John Smart Smith. 
 
 II George Christie Leslie, n Alexander G. Souter. 
 
 II Robert Glegg. 1890. — ^James LAmG Tennant. 
 1883.— John Leith, Jun. •• John G. Lawson Whincup, 
 
 II James Matthews. h Peter Laird. 
 
 II Ferguson Shinie. 1893.— John Morrison. 
 
 II Edward Westerman. m Alexander Green. 
 
 1887. — Robert Rait Russell. n Thomas Leslie. 
 
 Of these, three have died — William Russell, Robert 
 Glegg, and James Matthews. 
 
 William Russell was a native of Huntly, and 
 joined our church in June, 1877. He died in January, 
 1892, a comparatively young man of fifty-three. 
 
 Robert Glegg was a native of Stonehaven, and 
 originally a member of the United Presbyterian body. 
 After being in Aberdeen some years, he was attracted 
 to Blackfriars Street Church by the preaching of the 
 amiable and thoughtful Rev. John Thomson. In 1878 
 he j"oined our church, and was appointed a deacon the 
 same year. Mr. Glegg's special interest was in the 
 
112 Rev. Dr. Stark's Ministry. 
 
 young, taking a lively concern in their education, both 
 secular and religious. As a Sabbath School teacher 
 he had quite a knack in communicating knowledge, 
 and also a happy faculty in publicly addressing old or 
 young, which he did in a homely, practical, original 
 way. Mr. Glegg was a man of transparent character 
 — honest and " ae fauld," despising pretence. He was 
 at the same time a man of strong convictions, main- 
 tained in a self-respecting manner. He died on 27th 
 March, 1885. 
 
 James Matthews, LL.D., a nephew of William 
 Matthews, Sen., joined the church in 1845. He was 
 educated at Gordon's Hospital, and became an architect 
 — a profession in which he rose to considerable eminence 
 and popularity. In that capacity his advice and counsel 
 as to the fabric of the chapel was often found to be of 
 great service. Mr. Matthews was a public man, and 
 for many years filled prominent positions in the city, 
 notably, on the School Board and in the Town Council. 
 He was elected Lord Provost in 1883, a position which 
 he filled with great credit. Mr. Matthews was a 
 singularly modest man, courteous in manner, and of 
 refined and cultivated tastes. He received the degree 
 of LL.D. from Aberdeen University in 1896, and at 
 his death, which occurred this year, he was accorded a 
 public funeral by the citizens. Mrs. Matthews, his 
 widow, enjoys the distinction of being the oldest 
 member of our church. 
 
CHAPTER XI. 
 
 THE AGENCIES OF THE CHURCH. 
 
 THE SABBATH SCHOOL. 
 
 IT may not be without interest to preface the 
 story of our Sabbath School by a brief narrative 
 of the earliest movements of the kind in the town. 
 The first was the formation of The Aberdeen Sabbath 
 School Society, in 1787. It was managed by a com- 
 mittee of ministers of various denominations, and 
 magistrates. Ten schools were established,* attended 
 by about 1500 children, and young persons engaged in 
 factory work, and all of the poorer and neglected 
 classes. 
 
 The services were partly religious and partly secular, 
 the subjects taught being Catechism, Music (that is, 
 Singing), Reading and Writing. Besides the superin- 
 tendents, and friends who gave attendance and help, 
 
 * These schools were conducted at Gardeners' Hall, Guestrow, Barbers' 
 Hall, Exchequer Row, the Poors' Hospital (2), Lodge Walk, Longacre, 
 Correction Wynd, and at Footdee. Each school had a " master," with 
 a list of from four to six "superintendents," who probably took turn in 
 their attendance, contributing to the devotional and distinctively religious 
 portion of the service. 
 
114 T^f^ Agencies of the Church. 
 
 professional teachers were employed and paid for 
 their work. If I mistake not, one important feature 
 of the movement consisted in conveying the pupils to 
 church once every Sunday. The Society, however, 
 outlived its usefulness — the number of scholars 
 diminished gradually, till in 1822 the scheme seems 
 to have come to an end. 
 
 Ten years later the Gratis Sabbath School Society 
 was established. The operations were initiated by 
 Mr. Coles, one of our English friends mentioned on 
 page 36, who opened the first school of the order on 
 the last day of 1797 in a house in St. Andrew Street. 
 There is a tradition that he incurred some odium by 
 his action, and that he was stoned on the occasion. 
 But the movement soon became popular.* The 
 teaching was purely religious, and so attractive that 
 adults, as well as young persons, attended in large 
 numbers. The young Englishmen, Coles and Page, 
 were experts in the art which they invested with 
 warmth, life and feeling. The Society was maintained 
 by voluntary subscriptions, and continued prosperous 
 for many years, and may even yet have a nominal 
 existence. A special effort was made early in the 
 century on behalf of girls by the Female Sabbath 
 School Society. The teachers were exclusively ladies. 
 This Society must be long since extinct. 
 
 The decay of these various associated efforts followed 
 on specific attempts by the individual churches to over- 
 take the religious training of their young. Amongst 
 the first to do so was our own church. The earliest 
 
 * In 1805 there were 15 of these schools in town. 
 
The Agencies of the Church. 115 
 
 efforts were directed not to the children, but to the 
 youth of the church, whom it was deemed necessary 
 and desirable to instruct " in the principles of 
 Christianity," and in matters of Church government. 
 In the spring of 18 19 a Sabbath Morning Class with 
 these objects was instituted, with Mr. Matthews as its 
 teacher. The class did not succeed, and the experiment 
 was repeated in 182 1, aided by the deacons and some 
 of the members. That, too, became abort. In 1825 
 Mr. Patrick Thomson and William Matthews, Junior, 
 made another attempt in the same direction. Some 
 30 or 40 young men came fonvard, the more advanced 
 of whom were taught by Mr. Thomson. This Bible 
 Class survived till about the time that Mr. Thomson 
 left to pursue his studies at Highbury. 
 
 In 1827 the Sabbath School was established for boys 
 and girls, in the vestry, on Sabbath mornings, at nine 
 o'clock. It is a singular fact that the first meeting was 
 attended by only one teacher (Mr. William Duncan, 
 one of the deacons), and by a single scholar, afterwards 
 Mrs. Robert Gilbert. She has told me that Mr. 
 Duncan read a psalm, and gave a running comment 
 on it for the morning's exercise, and, after prayer, 
 dismissed the school. The first regular teachers were 
 Mr. David Davidson, the first superintendent, Mr. John 
 Leslie, and Mr. George Low. By and by lady teachers 
 were introduced. After a few years the hour of meeting 
 was changed to six in the evening, and, after the dis- 
 missal of the school, a Bible Class for senior scholars 
 was held. Mr. John Leslie became superintendent in 
 1839, and three years later Mr. Hugh Ross took up 
 the duty. About that time the Sabbath School library 
 was formed, with Mr. John Marshall as librarian. 
 
1 16 The Agencies of the Church. 
 
 In 1845, the school having outgrown the h'mits of 
 the vestry, the church built a schoolroom in the rear 
 of the chapel, at a cost of ;^I22. In the meantime 
 temporary accommodation was got in the Temperance 
 Hall, George Street, and there between 3CX) and 400 
 scholars attended, and were taught by a large and 
 efficient staff of teachers. For several years the new 
 schoolroom was in a crowded condition, scholars of all 
 denominations and from all quarters being in regular 
 attendance. Gradually, however, especially after the 
 Disruption, these extraneans withdrew, leaving only 
 the children of our own communion in attendance. 
 In 1853, when the afternoon service in the church was 
 dropped, the school hour was again changed to half- 
 past two, at which it has since remained. After the 
 long and successful incumbency of Mr. Ross (during 
 which the school was regarded as a model), Mr. James 
 Murray held the position for six years, and Mr. George 
 Watson for two years. In 1864 Mr. Watson left for 
 London, and on the 25th of January of that year the 
 present superintendent was appointed. The removal 
 to Belmont Street was a boon to the Sabbath School. 
 The accommodation and facilities, although not up to 
 modern ideals, are such as to promote efficient work. 
 Separate class-rooms for infant and senior classes are 
 of great advantage. 
 
 So far as I am aware, ours is the oldest Sabbath 
 School in Aberdeen, and during its existence of seventy- 
 one years it has pursued an honourable and useful 
 career — a career promotive not only of the moral and 
 religious training of the young, but of culture of the 
 teachers themselves. I am without accurate data as to 
 
The Agencies of the ChurcJi. wj 
 
 the number of teachers and scholars who have passed 
 through the school curriculum, but, on a moderate 
 computation, probably not fewer than 150 teachers 
 and 1500 scholars have shared in the duties and 
 benefits of our Sabbath School. Of recent years the 
 growing difficulty of a successful prosecution of 
 Sabbath School work has been that of securing a 
 sufficient staff of teachers. This is the common 
 experience, and the reasons given for it are various. 
 It is impossible here even to specify these reasons, far 
 less to discuss them. To a bare statement of the 
 present tendency, I may add that one result will in- 
 evitably follow the depletion of the ranks of the 
 teachers, and that will be the decimation of the 
 ranks of the scholars — a result deserving the gravest 
 attention of all the churches. 
 
 SUPERINTENDENTS. 
 
 Mr. David Davidson, 1827-1836. Mr. James Murray, 1856-1862. 
 Mr. John Leslie, 1836-1839. Mr. George Watson, 1862- 1864. 
 Mr. Hugh Ross, 1839-1856. Mr. John Bulloch, 1864- 
 
 THE BIBLE CLASS. 
 
 The natural sequel to the Sabbath School is the 
 Bible Class, constituting the necessary link between 
 it and the church. There can be no doubt that the 
 church suffered for want of a Bible Class. At last 
 Mr. William Clark took it up, and till shortly 
 before his death, in 1882, the class presided over by 
 him, comprising a period of about twelve years, was 
 a highly successful one. His leal-hearted, magnetic 
 
1 1 8 The Agencies of the Church. 
 
 influence drew pupils to the class ; his fervent earnest- 
 ness and teaching power kept them an attached, loyal 
 band. Although Mr, Clark was a great stickler for 
 the Bible as the proper text book for a Bible Class, he 
 did not scruple to dilate on topics of public interest, 
 social reform, or even political principles, seeking to 
 indoctrinate the minds of the members with just and 
 serious views in regard to many important questions. 
 Mr. Clark was happy in the receipt of many and 
 tangible tokens of the gratitude of the class for his 
 inspiring influence. The class suffered much during 
 his protracted illness, and, at his death, dissolved, no 
 one forthcoming to take up his peculiar role. 
 
 In 1882 Mrs. Bulloch took up a Bible Class in the 
 vestry for young women alone, of whom about fifty 
 attended. The principal subjects of study during the 
 seven years of the existence of the class were the 
 Acts of the Apostles, the Book of Revelation, and 
 the history included in the gap between the Old and 
 New Testaments. Much interest was taken in special 
 monthly addresses on prominent missionaries, eminent 
 women, and great Christian poets and hymn-writers. 
 
 Two years later a Bible Class for young men was 
 begun by Mr. Ferguson Shinie, and continued for 
 some years by Mr, Robert R. Russell. 
 
 After a short interregnum, a mixed class of the 
 young people of the church was commenced in 1893, 
 under the leadership of Mr. Alexander G. Souter. 
 The class has grown steadily in numbers, and at this 
 date about 40 are in regular attendance. 
 
 In this connection it remains to be mentioned that 
 Dr. Stark has for six or seven winters held a meeting 
 
The Agencies of the Church. 1 19 
 
 with the young people at the close of the evening 
 service. It is well attended, and a short address is 
 given, or a forecast of the Sabbath School lesson for 
 the following week is made, for the benefit especially 
 of teachers who may be present. 
 
 HOME MISSION WORK. 
 
 The following statement is the substance of an 
 address which I read on the interesting occasion of 
 the opening of our new Mission House in the West 
 North Street, 9th March, 1898. The meeting was 
 attended by many people of the district, as well as by 
 many members of our church and congregation, and 
 sympathizing friends. Dr. Stark occupied the chair, 
 and, after a service of tea, offered the dedicatory 
 prayer, and addressed the meeting. Speeches were 
 also delivered by Mr. William Macintosh, Mr. Robert 
 R. Russell, Rev. Dr. Stewart, and the Rev. Alexander 
 Brown. The statement is as follows : — 
 
 One of the names by which our church was known 
 at its formation, icx) years ago, was the " Missionar 
 Kirk." This most aptly described the spirit of the 
 movement under which it was formed, and by which 
 it has been pervaded. The church has been greatly 
 distinguished for the number of its members who 
 became ministers of the gospel at home or in the 
 foreign field ; and distinguished also for its interest 
 in Sabbath Schools and in Home Mission work. All 
 along the century, members of the church have culti- 
 vated this field, and charged themselves as individuals 
 with the spiritual oversight of the poor and the 
 
I20 The Agencies of the Church. 
 
 neglected. But these more personal and isolated 
 operations were superseded or absorbed in 1859 by 
 an important movement in favour of organized, ag- 
 gressive city mission work, the result of the united 
 action of all the churches. 
 
 In that year a large and representative meeting was 
 held in St. Nicholas Lane U.P. Church, presided over 
 by Mr. Cochran of Balfour, and resulted in the forma- 
 tion of the Aberdeen Evangelistic Association. Its 
 objects were mainly (i) "The extension of missionary 
 operations so that the entire spiritual destitution of 
 the city should be undertaken ; " and (2) " To arrange 
 the destitute portions of the city into manageable 
 districts, and to allocate them among those congrega- 
 tions .... which shall be willing to co-operate in 
 the work." These and other resolutions were proposed 
 and spoken to by Dr. McGillivray, Dr. Flint, Rev. 
 Henry Angus, Mr. William McCombie, and Mr. 
 A. S. Cook, and passed with enthusiasm. Dr. 
 Edersheim was appointed one of the secretaries. I 
 am thus particular because it is in virtue of this 
 movement that we obtained a territorial right to work 
 this district, and also because I think the religious 
 public need to have their memories refreshed by a 
 recital of these facts, if not incited to a revision of the 
 original scheme. In due course the district allotted to 
 us was the section of West North Street, extending 
 from Littlejohn Street to St. Clair Street, on both 
 sides, a section so clearly defined as to prevent any 
 overlapping of operations by other workers. 
 
 This allocation came rather soon for any organized 
 action of the church, and the opportunity was suffered 
 
The Agencies of the Chiirdi. 12 i 
 
 for several years to pass unimproved. At last Mr. 
 George Watson, then superintendent of the Sabbath 
 School, brought the question before the teachers, who 
 were favourable and willing to take part in the enter- 
 prise. Mr. Watson's ill-health and removal postponed 
 action for a time, when his successor in the Sabbath 
 School, along with Mr. Arthur, formulated a scheme 
 of work, which was submitted in 1866 to a meeting of 
 teachers in the pastor's house, and warmly received. 
 Thus, what we now call our Home Mission Society was 
 formed, with Mr. Arthur as president. What followed 
 I can now look upon, after a lapse of 32 years, as the 
 very romance of city mission zeal. We may have been 
 somewhat tardy in facing the task ; when we did so it 
 was in no half-hearted way. Nor was our youthful 
 enthusiasm of the sort that " burned itself out by the 
 energy of its own expression." It came to stay. It 
 was a revival of the early missionary spirit of the 
 church, which had not been dead, but only sleeping. 
 Indeed, it gave new life to the church, and greatly 
 cheered the pastor's declining years. We had no great 
 experience, but we learnt the work by doing it, and 
 we very soon found, in certain providential occurrences, 
 that God helps those that help themselves. 
 
 Almost at the very moment at which active work 
 began, a gentleman of means in the suburbs of the city, 
 though unconnected with the church, commissioned 
 Mr. Arthur to select and engage a Bible Woman for 
 the district, whose expenses he generously paid out of 
 his own pocket. The person appointed was Miss 
 Elizabeth Cameron, a member of our church, and her 
 help and influence was so great that, from the very 
 
122 The Agencies of the Church. 
 
 beginning, the meetings of all kinds, both for young 
 and old, were amply attended, and the time of the 
 workers saved for the work proper. 
 
 The first meetings were for adults, on a week evening, 
 and the pioneer in this service was our now venerable 
 Friend, Mr. William P. Macdonald, aided by a staff, 
 including Mr. Arthur, who took turn. The use of an 
 upper room for the purpose was kindly granted by a 
 seaman's wife, and it is an interesting fact that the 
 house in which this good woman lived was the very 
 house ultimately bought and pulled down to obtain the 
 site on which this Mission House stands, and in which 
 we are now for the first time met. Our first hired 
 apartment was at No. 103, in which we established 
 meetings for boys and girls on four evenings a week, 
 besides a Sunday School and the meeting for grown- 
 up people. 
 
 A very few months convinced us that we must have 
 more elbow room, both to meet the growing numbers 
 of our scholars, as well as to utilize the plethora of 
 workers who pressed themselves into the service of 
 bettering their fellow-creatures, their own flesh and 
 blood, whose life conditions were less favoured than 
 theirs, but whose interests it was felt to be a Christian 
 duty and pleasure to promote. Accordingly additional 
 accommodation was acquired in a dame's school-room 
 in Mitchell Court. It must be remembered that these 
 were pre-School Board days, and it was very early 
 impressed on us that we must tackle the sadly neglected 
 elementary education of our scholars. It was a stirring 
 time — a time of earnestness, in which the restraining 
 
SHERET'S COURT MISSION, 
 
 64 West North Street. 
 
 From a Photograph by John Hardie d'^ Co., Aberdeen. 
 
TJie Agencies of tlie Church. 123 
 
 hand had to be applied to more than one whose zeal 
 knew no bounds.* 
 
 The superintendents of departments were — Mr. 
 George C. Leslie, Mr. James Edwards, then a student 
 at the University, who, from his experience as a teacher, 
 gave us invaluable aid in many directions. Mr. John 
 Robertson was the first Superintendent of the Sunday 
 School, and Mr. James Hogarth, a gentleman devout 
 and devoted to Christian service, though not a member 
 of the church, was attracted to our mission work, and 
 threw himself into it with great ardour. It soon again 
 became clear that we were still far from being well 
 appointed as to accommodation, and, although search 
 was made throughout the district, nothing more 
 suitable could be found than an apartment in the 
 lower floor of an old house in Sheret's Court. This 
 we hired and entered in 1870, and, although it was 
 externally noisome and forbidding, and internally so 
 dingy as to require artificial light by day as well as by 
 night, yet for 28 years it was the centre and scene of 
 the numerous activities which properly fall to be carried 
 
 * By this time we had annexed the Mission Work carried on in 
 Rhind's Court, Gallowgate, under the superintendence of Mr. James 
 Smith, originally for the Students' Missionary Union. This undertaking 
 was outwith our proper sphere of influence, but, as it was not beyond our 
 teaching power, it was entered on heartily, and worked on similar lines 
 to the West North Street Mission. Among the ladies who took an 
 active part in the work were — Mrs. Williamson, Mrs. H. Ross, Mrs. 
 Robb, Mrs. Dunn, and Miss Mathieson. Eventually the Sabbath 
 School became the chief agency of the Gallowgate field, and the successive 
 Superintendents were — Mr. Andrew Thomson, Mr. Boulton, Mr. John 
 S. Sutherland (who also long maintained an excellent Sunday evening 
 meeting), and latterly Mr. Laird. The Gallowgate scheme has now 
 been merged in that of the West North Street. 
 
1^4 *rhe Agencies of the Church. 
 
 on at a mission station. In a few years our more 
 strictly secular teaching was rendered unnecessary, and 
 was replaced by other agencies, among which a 
 Mothers' Meeting stands out prominently as -one of the 
 most popular and useful. A whole band of ladies 
 laboured in this cause, among whom were — Miss 
 Catherine Tulloch, Mrs. Lyon, Miss I. Catanach, Miss 
 Duff, Miss Glegg, Mrs. Munro, Mrs. Gilchrist, Miss 
 Murray, and many more. 
 
 About 20 years ago, Mr. Tester and Mr. Tennant 
 made some strenuous endeavours to secure more 
 suitable premises, even if it implied the erection of a 
 place under more agreeable conditions. Nothing came 
 of it, except that we extended our borders by hiring 
 the upper hall in the same building. This gave a fresh 
 impulse to the work, which by this time was largely 
 under the control of Mr. Alexander S. Munro, who, 
 with colleagues such as Mr. John Goldsmith, Mr. 
 James Mortimer, and others, wrought with unexampled 
 warmth and enthusiasm. Perhaps the most notable 
 feature of these latter-day developments was the greater 
 attention given to the promotion of temperance 
 principles through the Band of Hope and Adult 
 Temperance Society. 
 
 It is quite obvious that throughout these years, 
 extending to a generation, a vast amount of energy 
 and self-sacrifice and valuable time were expended by 
 an unbroken succession of zealous workers. The 
 results may not be so obvious, although it is at least 
 reasonable to believe they have been salutary. Indeed, 
 evidence is not wanting that in many cases, both 
 amongst the young and the old, these efforts have 
 
TJu Agencies of the Church. 125 
 
 borne manifest fruits in many directions, and have had 
 abiding results in bettered lives. 
 
 Five or six years ago a very important development 
 in our enterprise took place, in the appointment of a 
 City Missionary. This was rendered possible by the 
 generous and intelligent interest of Mr. George King, 
 who bequeathed to the Deacons of the church a sum 
 of ;^500 as a nucleus of a fund for this purpose. I 
 have said nothing hitherto of the fact that the annual 
 expenses of our operations had been borne by individual 
 members of the church. From first to last, I am sure 
 these contributions have amounted to not less than 
 ;^iooo. Mr. King's bequest, however, has naturally 
 caused an enlarged annual contribution from the 
 church, but the gain in having a missionary working in 
 the district, becoming personally acquainted with the 
 circumstances of every household, and the material 
 and spiritual necessities of almost every individual in 
 it, will commend itself to all. The work becomes 
 concentrated, legitimate effort is much more likely to 
 be utilized, and point given to all endeavour to reach 
 such ideals as may be reasonably entertained regarding 
 city mission work. Of course all this is largely 
 contingent on the man who may hold the post. In the 
 appointment of Mr. Thomas Leslie we have been 
 happily and wisely guided. In his presence I shall 
 only add that his popularity with those among whom 
 he labours, and by whom he is associated, testify to 
 his suitability, and that he has found a way of access 
 to the confidence of both. Thus, step by step, has our 
 aggressive action in the West North Street ripened, 
 till, in this year of grace and of centenary celebration, 
 
126 TJie Ageticies of the Chirch. 
 
 we have been stimulated to acquire what has long been 
 in our hearts, namely, a local habitation, as well as a 
 name, in this community. 
 
 When it was resolved to celebrate the centenary of 
 our church, the most practical method of doing so 
 seemed to be that of raising a fund for the erection of 
 a mission hall. The total expense of these new 
 premises is £\2Q0 or thereby, and towards this we have 
 already contributed the large sum of ;^ICXXD, with the 
 hope of soon raising the balance. 
 
 The fabric will stand examination. It is, in its 
 structure and equipments, worthy of the work, and 
 creditable to those who have compassed it. In the 
 narrative I have submitted of early difficulties and 
 disabilities, of recent advantages and progress, down 
 to the auspiciousness of this red letter day, we have a 
 pertinent gloss on the advice " not to despise the day of 
 small things," and an illustration of the truth that " but 
 for the past the present could not be." A knowledge 
 of both conditions is useful, especially to those on 
 whom the responsibility rests of guiding the future 
 destinies of this mission settlement. But just as this 
 handsome hall, with all its ample facilities, supersedes 
 the primitive appointments of the upper room in the 
 seaman's humble home, so may the ideals and achieve- 
 ments of those who seek here to serve God to-day, far 
 excel the best results attained by those who so served 
 yesterday. 
 
 THE poor's funds. 
 
 Throughout the history of our church the function 
 of " pure religion and undefiled, to visit the fatherless 
 
CENTENARY MISSION PREMISES, 
 
 West North Street. 
 
 From a Photograph by John Hardie o-^ Co., Aberdeen. 
 
TJie Agencies of the Church. 127 
 
 and the widow," has ever been felt as at once a prime 
 duty and a privilege. The claims of the poorer 
 members for sympathy and support have always been 
 liberally recognised. From the day that the infant 
 church, composed of nine members, sat down for the 
 first time to partake of the Lord's Supper, an after- 
 communion offering has been invariably made for the 
 poor.* This collection has all along been the main 
 source of income of the Poor's Fund. George Moir, 
 who had already proved himself, as we have seen, a 
 true friend of the poor, was naturally the first almoner 
 of the bounty of the church. At his death William 
 Matthews, Sen., was appointed his successor, and for 
 twenty-two years was a most devoted treasurer. He 
 too was an active member of the " Sick Man's Friend," 
 a useful discipline in dealing with the poor. 
 
 In the early decades of the century there were as 
 many as 30 or 40 persons on the poor's list, most of 
 whom got a monthly dole of 2/6, with additional sums 
 in certain cases for rents. The times were often hard, 
 and claims were numerous. In 1809, an "ill year," the 
 expenditure doubled, owing, says the careful treasurer, 
 to " provisions being very high, and meal two shillings 
 per peck." The ordinary income arising from the 
 Communion collections was at times insufficient to meet 
 all the demands, which in some years amounted to £60 
 and £^0. To make up deficits, special contributions 
 were made, and timely legacies prevented the accumula- 
 tion of debt. In 1809 Charles Turner gave over £^0 
 
 * On rising from "the table" it was Dr. Philip's use and wont to 
 remind the members of the collection by saying, " Remember the poor, 
 for the poor ye have always with you." 
 
1 28 The Agencies of the Church. 
 
 to the Poor's Fund, and in 1831 Robert Masson devoted 
 £10 as a special fund " for the benefit of poor members 
 confined by sickness to their bed." We suspect the 
 treasurer himself of considerable generosity. For a 
 series of years the sum of five guineas is entered as 
 " from one whose cup overflows," " being a part of 
 much received," " for success in trade," &c., &c.* 
 
 In 1843 the Dorcas Society was established, as a 
 useful auxiliary to the Poor's Fund. The members 
 collect and subscribe funds for the purchase of fabrics, 
 out of which the ladies of the society make garments 
 for distribution among the necessitous. 
 
 In 1834 the Scottish Poor Laws came into operation, 
 and in an amended form in 1845. These brought some 
 relief to the church, some of the more clamant cases 
 getting aid from the parish. Mr. George King-f- never 
 was quite reconciled to our members availing themselves 
 of this mode of relief. He did not think it quite 
 creditable to the church, more especially as in later 
 times the number of the necessitous poor has diminished. 
 The ordinary income from the Communion collections, 
 
 * Among the numerous smaller donations to the Poor's Fund I may 
 note one from a humble servant lass, who gives the treasurer ten shillings, 
 "to be equally divided between the poor and the minister's son, Mr. 
 Patrick Thomson." 
 
 \ Modem Pauperism and the Scottish Poor Laws. With some 
 Suggestions for the Amelioration and Social Elevation of the People, 
 by George King, F.S.A., Scot. Inscribed to the Right Honourable 
 W.E.Gladstone. Aberdeen : James Murray, 187 1. [74 pp.] Mr. King 
 made a special study of the question of poverty and its relief, the results 
 of which he embodied in a pamphlet, entitled as above. The pamphlet 
 exhibits much knowledge of the subject and its bearings, and does great 
 credit to the author. 
 
CENTENARY MISSION HALL. 
 
 Interior. 
 
 From a Photograph by John Hardie &" Co., Aberdeen. 
 
4 
 
The Agencies of the Church, 129 
 
 supplemented by the annual interest on ;^200 mortified 
 by Mr. William Leslie, are, in the meantime, equal to 
 the demands, the plan of administration being to 
 distribute the whole income of one year during the 
 currency of the next. Although the fund is not one 
 to hoard, we have thus always one year's income in 
 hand, and prepared for any emergency. The successive 
 treasurers of the fund have been : — 
 
 George Moir. George King. 
 
 William Matthews. John Leslie. 
 
 William Matthews, Jun. William Walker. 
 John Williamson. John Leith. 
 
 John Bulloch. 
 
 LIBRARIES. 
 
 • We have seen that the church owed its origin largely 
 to the informed minds of its founders. They were 
 men who read and thought. To their eternal credit 
 one of the very first things they did was to establish 
 a Library. In October, 1797, and whilst there were 
 as yet only four members of "the meeting," "the 
 conversation turned on the advantages derived from 
 reading useful books, and, in order to make reading 
 more general and less expensive, we agreed to become 
 members in another point of view, viz., as a reading 
 society, to pay two shillings at entry, and sixpence per 
 quarter, to be laid out in purchasing books to be lent 
 amongst ourselves, or others who might in future join 
 us." The rules of the Library were drawn up and a 
 catalogue made out. George Moir had charge of the 
 Library, the nucleus of which was, in all probability, 
 
130 The Agencies of the Church, 
 
 the books of his own extensive collection. Mr. King 
 states that this was the first religious library in 
 Aberdeen, and was started with over one thousand 
 volumes. 
 
 The books were housed in two cases, which flanked 
 the fire-place in the vestry, and it is within my recol- 
 lection that Sandy Paul, acting as librarian, used on a 
 Wednesday evening to exchange the books of the few 
 readers who survived in the forties. In the fifties the 
 Sabbath School teachers were almost the only persons 
 who availed themselves of the Library. In 1865, when 
 the church removed to Belmont Street, disuse and 
 damp had seriously damaged many of the books. 
 These were weeded out, and the balance transferred. 
 Additions were made of works helpful to the teachers, 
 and of some 600 volumes, gifted by Mr. King. There 
 is a carefully compiled and printed catalogue of its 
 contents, but alas, the librarian's post is a sinecure, for 
 " no man sails to Babylon." A very great change has 
 occurred in the matter of reading since 1797. The 
 apotheoses of the periodical, the newspaper and the 
 novel have been reached. At all events such books as 
 load the shelves of our Church Library are not read 
 by church members now-a-days. If they are, they are 
 obtained in the Free Public Library. 
 
 The Sabbath School Library happily remains a 
 living and comparatively thriving institution. It con- 
 tains about 700 volumes, catalogued in an interesting 
 way. Besides the title, each book is briefly described. 
 The teachers steadily inculcate the advantages of 
 reading habits. 
 
The Agencies of the ChurcJi. 1 3 1 
 
 MUTUAL IMPROVEMENT CLASSES. 
 
 I do not need to indicate the character or the 
 advantages of such classes. They come under the 
 category of agencies of the church, although their 
 object is more the intellectual and literary than the 
 religious culture they impart. The existence of such 
 classes in our church has been very intermittent. The 
 first serious attempt in this direction was made about 
 60 years ago, or just about the time of Mr. Arthur's 
 settlement. Strange to say, it was not initiated by the 
 young, but the grown men of the church, among whom 
 were Ebenezer Bain, Hugh Ross, John Bulloch, Sen., 
 George Mann, William Largue, Mr. Newlands, &c., &c. 
 The class lasted for a year or two. I once possessed 
 the minute book of it. It is now lost, but I remember 
 distinctly the routine of essays and debates. 
 
 Twenty years elapsed ere the young men of the 
 day set up a similar class. Among the members 
 were John Barron, Alexander Walker, James Murray, 
 Jun., George (now Sir George) King, John and William 
 Bulloch, James Knight, &c., &c. Ihe class subsisted 
 for about two years. It has been succeeded every 
 decade of years since then by a revived movement, but 
 without any continuity. These classes have usually 
 been promoted by a small group of ardent literary 
 spirits, who for a time manage to persuade young men 
 in the church to attend. This they do until some 
 change takes place in the personnel of the founders, 
 and then comes the inevitable break-up. The present 
 decade has witnessed a new departure, namely, the 
 establishment of a literary class conducted by the 
 young women of the church, which has been attended 
 by a considerable measure of success. 
 
CHAPTER XII. 
 
 THE SERVICE OF PRAISE. 
 
 IN the service of praise a hundred years ago there 
 was more of heart than art. Few of the churches 
 of that period gave much attention to this part of 
 divine service. A precentor with a good leading voice 
 to raise the tune, and able, distinctly, to " read the line," 
 would be all the primitive demands of the early wor- 
 shippers of George Street Church. So far as the 
 element of music was concerned, " reading the line " 
 was a barbarous custom, an expedient more likely to 
 be resorted to in public services where special hymn 
 books were used, but only in the partial possession of 
 the people. The practice of reading the line, or rather 
 couplet, was not discontinued with us till 1852. 
 
 In the early years of the church the question of 
 Praise was subject to the opposing views of a party 
 of progress and improvement versus one of a rather 
 conservative cast In 1818 it is recorded that there 
 had been "some small difference with a few who 
 opposed some alterations in our singing new tunes." 
 Much as this " difference " is minimized by the terms 
 of the record, one can see in it a familiar battleground 
 of conflicting principles, that with certain modifications 
 
The Service of Praise. 133 
 
 are still conflicting, and likely to do so so long as men 
 are differently constituted. 
 
 The first precentor mentioned in the minutes is 
 Alexander Mackie. The church dismissed him from 
 his office, but whether or ivit it, was owing^ to this 
 controversy is not known. The curious thing is tnat 
 he was restored to his position on a petition in his 
 favour, signed by twenty-eight members. 
 
 Mr. Thomson, the pastor, took a deep personal 
 interest in the touchy question of the public praise, 
 and in 1822 he called attention to "the need there 
 was for improvement of the singing." The matter 
 was remitted to himself and the deacons to carry out, 
 but with what result tradition saith not. 
 
 The next leader was James Gray, who sang with a 
 great amount of verve once he was fairly started, but 
 starting well was a weak point with him.* 
 
 The first substantial steps in the way of improved 
 music was under the precentorship of Mr. Joseph 
 Munro, who was the first, I think, to have the 
 assistance of a choir, whom he trained in the theory 
 of music, and in whose time the reading of the line 
 was dropped. Then came the great wave of Psalmody 
 Improvement, inaugurated by Mr. William Carnie in 
 1859, which benefited all the churches. During the 
 brief incumbencies of Mr. George Porter, who was a 
 sweet singer, and of Mr. M'Lean, who was an enthusiast 
 
 * Especially was this the case at the weekly practisings. Unabashed 
 by a false start, James used coolly to say " Hoots," and begin again. 
 His phrase became a household word. Any foreboding of possible 
 failure in an enterprise was met with the encouraging admonition — 
 "Never mind, just say 'Hoots' like Jamie Gray, and begin again." 
 
134 The Service of Praise. 
 
 who left his mark in the perfect organisation of the 
 choir, the impulse was utilized and maintained. They 
 were worthily followed by Mr. George Hill, who led 
 the praise for nine or ten years. He was not only 
 tuneful, but, through a fine musical susceptibility, gave a 
 reverent and intelligent interpretation of the sentiments 
 expressed. Finally, instrumental music was introduced 
 in 1878, when the organ was erected. 
 
 The Leaders of Praise during the century have 
 been : — 
 
 Alexander Mackie, Precentor. George Hill, Precentor. 
 
 James Gray, do. John Lindsay, Organist. 
 
 James Noble, do. Herr Hoffman, do. 
 
 Joseph Munro, do. Roland Hirst, do. 
 
 George Porter, do. John Allan, do. 
 
 David McLean, do. 
 
 HYMN BOOKS. 
 
 Although one of Dr. Watts's hymns was sung at 
 the opening of George Street Chapel, it is not certain 
 when the church first adopted hymn books, of 
 which there has been a succession of six during the 
 century. When it did so, the choice fell on Dr. Watts's 
 " Psalms and Hymns and Spiritual Songs," with the 
 addition, perhaps, a little later of the Hoxton Supple- 
 ment. The title of the latter ran:— "Select Hymns, 
 a Supplement to Dr. Watts's Psalms and Hymns, 
 primarily designed for the use of the Congregation 
 assembling in the Chapel, adjoining Hoxton Academy, 
 London." The editor was Thomas Wilson, who built 
 Hoxton Chapel. I quote from the loth edition. The 
 two books were to be had separately, or bound together. 
 In 1825 Mr. Thomson, the then pastor, proposed the 
 
TJie Service of Praise. 135 
 
 adoption of Ewing and Payne's Hymns, but this was 
 apparently never carried out. Mr. Greville Ewing 
 had been Mr. Thomson's tutor at the Academy, a 
 circumstance that may have led to his proposal, 
 Mr. Payne was a Congregational minister in Edinburgh. 
 The Hymn Book went through many editions. 
 
 The second hymn book introduced was "A Selec- 
 tion of Hymns for Public Worship, by Ralph 
 VVardlaw, D.D., Glasgow. Fullerton, 1841." The 
 third was — " The Hymn Book, prepared from Dr. 
 Watts's Psalms and Hymns, and other authors, with 
 some originals. London : Ward & Co., Paternoster 
 Row." It is dated from Hackney, 1842, and was 
 adopted probably about 1850. The fourth was — 
 " Hymns Original and Selected, by Andrew Reed, D.D. 
 Ward & Co., London." Dr. Reed was the well-known 
 benevolent pastor of Wyclifife Chapel, London. He 
 was the author of several of the hymns in the book, 
 which, however, was not well edited, and was replaced 
 on 3rd October, 1877, by the fifth hymn book, entitled, 
 " New Congregational Hymn Book, Psalms and Hymns 
 for Divine Worship. Published for the Congregational 
 Union of England and Wales by Hodder & Stoughton." 
 It contains 1000 hymns and a supplement of 278 more. 
 
 The hymn book in present use, the sixth of the 
 series, is the " Congregational Church Hymnal, edited 
 for the Congregational Union of England and Wales 
 by George S. Barrett, B.A. London : Congregational 
 Union of England and Wales, Memorial Hall, Far- 
 ringdon Street, London." 
 
 As there is happily no end to Christian song, or 
 to Christian singers, so there is no finality to hymn 
 books suitable for Christian worship. 
 
CHAPTER XIII. 
 
 NOTABILIA. 
 
 MEMBERS OF THE CHURCH WHO HAVE 
 ENTERED THE MINISTRY. 
 
 AS far back as 1837, Mr. George King, struck with 
 the large number of the members of the church 
 who gave themselves to the work of the ministry at 
 home or abroad, proposed that a record should be 
 entered of all missionaries who had gone out from the 
 church. Although the unfortunate hiatus which occurs 
 in the Church Minutes prevents, now, an accurate 
 enumeration, the actual number ran up to about fifty. 
 The following is what I have been able to glean : — 
 
 The Rev. Alexander Begg was a member of the 
 church under Dr. Philip. He prosecuted his studies 
 at the Glasgow Academy, under Dr. Wardlaw. He 
 was ordained in 1820 to the church at Fraserburgh, 
 where he remained till his death. He was a good 
 man, and held in high esteem. 
 
 The Rev. David Caird is a native of Montrose, 
 and, as a mere youth, entered the ranks of journalism 
 
Notabilia. t^^ 
 
 as a reporter in Dundee, He was transferred to 
 Aberdeen, as correspondent for the Dundee Advertiser. 
 At the same time he attended the full curriculum in 
 Arts at the University here. As a member of our 
 church, Dr. Stark recommended him for the Theological 
 Hall, Edinburgh, in 1885. He was ordained to the 
 church at Perth in 1888. Afterwards Mr. Caird went 
 to Russell Chapel, Dundee, and ultimately settled at 
 Morningside, Edinburgh. Mr, Caird has ably con- 
 ducted The Congregationalist for the past few years, 
 and was one of the most influential promoters of the 
 union between the Evangelical and Congregational 
 Unions of Scotland. 
 
 The Rev. David Collie was one of the many 
 young men who owed their inspiration and culture for 
 missionary service to Dr, Philip. He finished his 
 preparatory work at Gosport, and was ordained in 1821. 
 The Society appointed Mr. Collie to Malacca, but, 
 on reaching Madras on the way out, his wife died. 
 Arrived at his post, he was appointed Professor of 
 Chinese at the Anglo-Chinese College, and in 1827 
 became its Principal. Ill-health rendering a return to 
 England necessary, he died on ship-board shortly after 
 leaving Malacca, in 1828. 
 
 The Rev. Ebenezer Cornwall was a son of the 
 well-known Mr. George Cornwall, printer in Aberdeen. 
 In 1828 Mr. Cornwall was invited by the church "to 
 exercise his gifts." That meant that every opportunity 
 was given to him by the church for the purpose of 
 preaching. In due course he entered the ministry. 
 
138 Notabilia. 
 
 He afterwards adopted Baptist principles, and filled 
 a charge in England. 
 
 The Rev. James Dawson was a member of the 
 church during the pastorate of Dr. Philip, by whom he 
 was probably incited, and, in part, trained for service in 
 the mission field. He afterwards was a pupil of Dr. 
 Bogue's, at Gosport. He was ordained in 18 14, and 
 was sent to India under the direction of the London 
 Missionary Society. He was stationed at Vizagapatam, 
 where he laboured from 181 5 till his death, on 14th 
 August, 1832. 
 
 The Rev. William D. Dey, M.A., B.D., was a 
 member of the church, and graduated at Aberdeen 
 University. He was then recommended by Mr. Arthur 
 for admission to the theological course at Edinburgh. 
 He was ordained, in 1875, minister of a church in 
 Newcastle, but afterwards joined the Established 
 Church of Scotland. 
 
 The Rev. William Dargie, M.A., was a native of 
 the county, but, coming to Aberdeen, joined our church, 
 and engaged in study for the ministry. He was 
 recommended to the Theological Hall, and, having 
 passed his course, was ordained to the church at 
 Alexandria, in 1872. He then went to Lerwick, and 
 subsequently joined the Established Church. 
 
 The Rev. James Edwards, M.A., B.D., is a native 
 of Forfar, and, as a pupil teacher, received an excellent 
 education. Having views of the ministry, he came to 
 Aberdeen in 1864, and entered the University, where 
 he graduated in due course. During that period 
 
Notabilia. 139 
 
 he was a member of our church, and did yeoman 
 service in connection with city mission work, then 
 in its infancy. After passing the curriculum of 
 study in our Theological Hall, Edinburgh, he was 
 ordained in 1872, and became pastor of the church at 
 Hamburg, and afterwards at Rhynie, Insch, and at 
 Govan, where he now is. Mr. Edwards is both a scholar 
 and a theologian, and in these respects would grace a 
 professor's chair. 
 
 The Rev. Alexander Fyvie, the younger brother 
 of William Fyvie, studied at Aberdeen, under his 
 pastor. Dr. Philip, and afterwards at Gosport. He was 
 ordained at Bristol, and followed his brother to Surat, 
 in 1822. He married a member of our church. Miss 
 Jane Thomson. After paying a visit home, in 1833, he 
 returned to Surat, where he died in 1840. 
 
 The Rev. WiLLlAM Fyvie was born in 1788, at 
 Methlic, and was a member with us during Dr. Philip's 
 ministry. Like the preceding, he studied at Gosport, 
 with a view to service under the auspices of the London 
 Missionary Society. He was, along with his fellow- 
 student, James Dawson, ordained at Bristol in 18 14, 
 and next year went to India, his destination being 
 Surat. With his wife he paid a visit home in 1828. 
 He resumed his duties in 1829, and when the Surat 
 mission was given up he went to the United States, 
 but finally retired to St. Helier, Jersey, where he died 
 in 1863. 
 
 The Rev. Charles Hardie was born at Newburgh 
 in 1802. He became a member of our church in 1828, 
 during the ministry of Mr. Thomson. He studied at 
 
140 Notahilia. 
 
 Homerton College, with a view to qualifying himself 
 for the mission field. He and Charles D. Watt were 
 ordained together at George Street Chapel, on 22nd 
 January, 1834. The services extended to three hours 
 and a-half. He was appointed to service at Savaii, in 
 the South Seas, which he reached in 1836. Besides 
 engaging in the usual duties of the mission station, Mr. 
 Hardie, in 1849, made a tour of the out stations, and 
 in 1854 removed to Upolu, where he assisted in 
 establishing an educational institution. After an 
 experience of 20 years, Mr. Hardie returned home, 
 largely with a view to the education of his family, and 
 subsequently became pastor of the Congregational 
 Church at Brill, Buckingham. He died on 19th 
 February, 1880. Mr. Hardie was brother to Mrs. James 
 Murray, Sen., a woman held in just esteem for her 
 strength of mind and faith. 
 
 The Rev, Robert Harvey was a child of the 
 church. He was born in 181 5, put to trade soon, and, 
 although his early education was scanty, his desire for 
 self-improvement led him into reading and studious 
 habits. At the age of thirty he was recommended to 
 the Glasgow Academy, where he studied under Dr. 
 Wardlaw. I remember seeing him, on his first vacation, 
 attending the first Congregational Union meetings held 
 here in 1845. Mr. Harvey was ordained pastor of the 
 Peterhead Church, in June, 1848, and resigned his 
 charge in 1857, having accepted a call to the church at 
 Harray, Shetland. He remained there but a few years, 
 when he was seized with paralysis. He returned to 
 Aberdeen, where he died, on 24th September, 1877. 
 
Notabilia. 141 
 
 Mr. Harvey "was a well meaning man, a practical 
 preacher, frequently referring to passing events in an 
 intelligent manner. He was not scholarly or literary 
 in style, but earnest in the discharge of all his duties," 
 He possessed a very happy, cheerful disposition, and 
 bore his long dishealth with Christian content He 
 was never married. 
 
 The Rev. Alexander W. Knowles was born at 
 Aberdeen on loth October, 1784. When only sixteen 
 years of age he not only became deeply interested in 
 the religious movement which was afoot in the city, 
 but took an earnest part in Christian work. " His 
 active zeal and ability suggested to those with whom 
 he was thus early associated the thought of his devoting 
 himself to the ministry." He accordingly joined Mr. 
 Haldane's theological classes at Edinburgh, and when 
 his course was finished Mr. Knowles, under the auspices 
 of the Society for Propagating the Gospel at Home, 
 settled at Linlithgow. After the dissolution of the 
 Society, the chief source of his support being thereby 
 withdrawn, Mr. Knowles for twelve years was obliged 
 to augment his scanty income from the church by 
 keeping school during the week. When he died Dr. 
 Wardlaw preached his funeral sermon, and passed on 
 him a high encomium, as a preacher who "spoke at 
 once to the minds and hearts of his hearers." He was 
 an unselfish, guileless man, and deeply respected 
 wherever he was known. 
 
 The Rev. William Legge belonged to Huntly. 
 He was recommended as a member of our church to 
 the theological course at the Glasgow Academy. He 
 
1 42 Notabilia. 
 
 afterwards became minister at Reading, where he was 
 ordained, in 1826, 
 
 The Rev. James Maconnachie turned his attention 
 to the ministry, and, on the recommendation of our 
 church, he was admitted to the privileges of the 
 Glasgow Academy, under Dr. Wardlaw. He was 
 ordained to the church at Duncanston in 1826. 
 
 The Rev. James Lemon was a native of Aberdeen, 
 and brought up in Free John Knox Church there, 
 under the Rev. John Stephen. He was brought under 
 Mr. Arthur's influence, and connected himself with us. 
 It was his purpose to have become a teacher, but in 
 i860 he entered on a course of study for the ministry, 
 at the Theological Hall and Edinburgh University. 
 After his ordination, in 1864, Mr. Lemon filled 
 successively the Congregational pulpits at Linlithgow, 
 Belper, Jersey and Leicester. He then joined the 
 English Pre'sbyterian Church, and settled in Felton, in 
 Northumberland, where he died a few years ago. 
 
 The Rev. ROBERT Machray was the grandson of 
 Patrick Morison, one of the " original nine," He joined 
 the church during Mr. Thomson's ministry, and, in 
 1822, entered on a theological course at the Glasgow 
 Academy. After his ordination, in 1825, he ministered 
 successively at Kirriemuir, Perth, Walthamstowe 
 (England), and at Dumfries, where he died in 1873. 
 
 The Rev. William Milne, D.D. I cannot say, with 
 certainty, that Dr. Milne was a member of our church, 
 but the fact that he was publicly set apart for missionary 
 
Notabilia. 143 
 
 service in George Street Chapel, in 1812, would suggest 
 such a connection. His career in the mission field 
 was brief, but brilliant and enterprising. He assisted 
 Dr. Morison in preparing the Chinese version of the 
 Scriptures. He died at Malacca in 1822. 
 
 Mr. Charles Hardie Murray was one of the 
 young men of the church who, under Mr. Arthur's 
 influence, entered the ministry. He never underwent 
 a public training, but, possessing good natural abilities, 
 and his father's gift of utterance, engaged in London 
 City Mission work, under the care of the late Dr. J. H. 
 Wilson. Mr. Murray successively ministered to churches 
 at Cullen, at Thame, and in Yorkshire. He is now 
 lecturer on the staff of the English Temperance League, 
 and resident at Manchester. 
 
 The Rev. Robert Philip, D.D., was born in Huntly 
 in 1791, his father being an elder in Mr. Cowie's church. 
 The family came to Aberdeen in 1806, and, on 26th 
 September, 1808, Robert joined our church, and, no 
 doubt on his pastor's advice, entered himself at Hoxton 
 Academy. On completing his studies he was or- 
 dained, and accepted the pastorate of Maberly Chapel, 
 Kingsland. He is, however, far better known as 
 a voluminous author of religious books than as a 
 pastor. His works were greatly the vogue both in 
 this country and in America, and, from a University 
 in the latter, he obtained his D.D. degree. He 
 sympathized strongly with his late pastor's views and 
 aims as a missionary and philanthropist. As an in- 
 timate friend he wrote Dr. John Philip's life, under the 
 title of The Elijah of South Africa. Dr. Robert Philip 
 died in 1858. 
 
144 Notabilia. 
 
 Mr. John Robertson. Amongst the young men 
 who were encouraged to think of the ministry was 
 John Robertson, who in 1830 was recommended to 
 the Glasgow Academy, " he having previously delivered 
 his views of divine truth, and related his experience, 
 and also the motives that influenced him to desire to 
 become a preacher of the gospel, before a meeting 
 composed of the pastor and deacons and other of the 
 members that were willing to attend." This was the 
 usual course of procedure. Mr. Robertson's actual 
 career was entirely different from what might naturally 
 have been expected to follow this forecast of it. His 
 father was a cooper in Aberdeen, and gave his son, 
 "a boy of parts," a fair education. The lad went through 
 the curriculum at Glasgow Academy, to which he was 
 recommended by the church. When his studies were 
 finished he preached once (and once only, I think,) in 
 Aberdeen. He specially invited his literary friends to 
 hear him. The sermon was pronounced to be at once 
 "philosophical and flowery." Robertson almost im- 
 mediately went to London, and took to literary and 
 journalistic work. He soon attracted the attention of 
 John Stuart Mill, who at the time was busily engaged 
 establishing the Westminster Review^ and the marked 
 change in Mr. Robertson's opinions is shown by the 
 fact that he was appointed its editor, at least for a time. 
 Mill {Autobiography), referring to this episode, says : — 
 " I associated with myself a young Scotchman of the 
 name of Robertson, who had some ability and informa- 
 tion, much industry, and an active scheming head, full 
 of devices for making the Revieiu more saleable, and 
 on whose capacities in that direction I founded a good 
 
Notabilia. 145 
 
 deal of hope." Robertson crossed Carlyle's path, and 
 temper too. His verdict of Robertson was very 
 different from that of Mill's. He says, writing of 
 him, " Have nothing to do with fools. They 
 are a fatal species." About this period Robertson 
 paid a visit to Aberdeen, got up in a most unclerical 
 Disraelian style, and, with the view of wooing the 
 Parliamentary constituency against a coming election, 
 meaning to stand in the Radical interest. He did not, 
 however, contest the seat when the time came. He 
 became Paris correspondent for a great London daily 
 newspaper, a post he relinquished at the time of the 
 coiip d'etat, when, as he averred, he was a marked man, 
 and was shot at in the streets of Paris. On his return 
 to London he married, for his second wife, a widow 
 lady of means, with whom he retired to the Isle of 
 Wight, where he spent most of his time in scientific 
 pursuits. He died some 20 years ago. There is one 
 very creditable circumstance in Robertson's career. 
 Not long after he went to London, Dr. Wardlaw 
 happened to be there, and Robertson met him at dinner, 
 and gave him a bank cheque adequate to defray 
 his educational expenses incurred at the Glasgow 
 Academy. The Scottish Congregational Year Book 
 describes Mr. Robertson as " Professor, English Litera- 
 ture, London." All that this probably means is his 
 engaging in teaching work in London. 
 
 The Rev. James Smith was a native of Aberdeen, 
 and born in 1803. He joined the church under Mr. 
 Thomson. He was admitted to study at Hoxton 
 Missionary College, ordained in 1830, and appointed 
 
146 Notabilia. 
 
 to the South Seas. He laboured for some time at 
 Raiatea, then at Huahine, and afterwards at Tahaa, 
 whence he wrote an interesting letter to the church, 
 detailing his chequered experiences in the mission 
 field. The church returned a sympathetic reply. 
 On account of Mrs. Smith's ill-health he had to quit 
 the scene of his labours, and came to London in 1834. 
 Of his subsequent career I know nothing. 
 
 The Rev. George Thom was born in 1789, and 
 joined the church under Dr. Philip. He studied under 
 Dr. Bogue, at Gosport, for service with the London 
 Missionary Society, by whom he was appointed to 
 India. If I mistake not, he and his fellow-student, 
 William Milne, D.D., were set apart by a public service 
 in George Street Chapel. He was ordained in 1812, 
 and at once sailed for India, which, however, he never 
 reached. On arriving at Cape Town, he was prevailed 
 on by the military authorities there to labour among 
 them, and to itinerate in Cape Colony. In 1818 the 
 Colonial Government appointed Mr. Thom to the office 
 of Dutch minister at Caledon, when he ceased to be 
 connected with the Society. 
 
 The Rev. CHARLES Davidson Watt was born at 
 Aberdeen in 18 10, and joined our church under Mr. 
 Thomson in 1827. After studying at Turvey, he was 
 ordained at George Street Chapel in 1834. He was 
 sent by the London Missionary Society to Demerara, 
 in the West Indies. After 18 years' service, he came 
 home and did some deputation work. Mr. Watt 
 resumed his duties in 1843, but ill-health compelled 
 
Notabilia. 147 
 
 him to leave the Colony, when his connection with the 
 Society ceased. He afterwards went to Australia, and 
 became a pastor at Hindmarsh there. He died in 1875. 
 
 The Rev. James H. Wilson, D.D., was born at 
 Cullen in 181 1, came to Aberdeen in 1835, and was for 
 several years a member of our church. He pursued 
 the career of journalist here, and in Birmingham and 
 in London, whence he was recalled to Aberdeen to 
 edit The North of Scotland Gazette. Having studied 
 Theology at Marischal College, he began the Albion 
 Street Mission in 1848. His efforts led to the forma- 
 tion of a church, which he conducted for ten years, 
 until he was appointed Secretary of the Home Mission 
 Society, London, an office which he held for 20 years. 
 Dr. Wilson possessed the " habit of the pen," and 
 wrote a variety of books, including The Early History 
 of Christianity in Scotland, and a Life of the Prince 
 Consort. He died at the advanced age of eighty-five. 
 Dr. John Duncan succeeded Dr. Wilson at Albion 
 Street, and under his exertions Trinity Congregational 
 Church was formed, still leaving Albion Street intact. 
 
 The Rev. William Jackson Elmslie, M.A., M.D., 
 deserves a place in this category, although only a child 
 of our Sabbath School, to which he owed much valued 
 stimulus. In 1845 we found ourselves on the same 
 form at the opening of the new schoolroom — scholars 
 in Mr. George Mann's class. Elmslie was then thirteen, 
 already earning his living as a boot-closer. None of 
 my Sabbath schoolmates impressed me with such a 
 sense of goodness as did he, nor with a more earnest 
 
148 Notabilia. 
 
 passion for knowledge. A very early ambition was to 
 be a preacher. With this in view he went through the 
 Grammar School course, a University career, and a 
 theological curriculum at the Free Church College. 
 He turned his attention to missionary work in India, 
 but the combination of healing with preaching so 
 possessed him that he started on a course of medical 
 study, in which he graduated as a man of thirty-two. 
 Dr. Elmslie was stationed at Cashmir, in India, but 
 after six or seven years of apostolic work he died in 
 1872. His widow wrote his memoir, under the title of 
 Seedtime in Cashmir. 
 
 In addition to the foregoing, I may mention that the 
 Rev. John Murker, M.A., of Banff, was a member 
 of the church whilst a student at Aberdeen University. 
 He was admitted on a line from the church at Crichie 
 in 1827. It is also worthy of note that the only sons 
 respectively of Mr. Alexander Thomson, of Mr. David 
 Arthur, and of Dr. Stark, all entered the ministry. 
 The career of the Rev. PATRICK THOMSON I have 
 already noticed on page 71. The Rev. WILLIAM 
 Mackintosh Arthur, M.A., graduated at Aberdeen 
 University, and took his Divinity at Lancashire Inde- 
 pendent College. Since then he has ministered to 
 churches at Thornton, and at Bamford, near Rochdale, 
 England. The Rev. WILLIAM Aylmer Stark, M.A., 
 after graduating at Aberdeen, studied Theology at 
 Mansfield College, Oxford. He was afterwards minister 
 of the church at Leek, Staffordshire. 
 
Notabilia. 149 
 
 CHURCH TREASURERS AND SECRETARIES. 
 
 During the century there have been seven treasurers 
 of the Church Funds, viz. : — 
 
 Mr. George Moik. Mr. John Marshall. 
 
 Mr. William Matthews. Mr. Hugh Ross. 
 
 Mr. John Leslie. Mr. George C. Leslie. 
 
 Mr. William Macintosh. 
 
 During the same period there have been thirteen, 
 secretaries of the church, viz. : — 
 
 Mr. George Moir. Mr. Robert Smith. 
 
 Mr. William Matthews. Mr. James Murray, Jun. 
 
 Mr. David Macallan. Mr. David Leith. 
 
 Mr. John Leslie. Mr. Alexander Robb. 
 
 Mr. James Murray. Mr. Alexander Pardy. 
 
 Mr. Joseph Tennant. Mr. James L. Tennant. 
 Mr. Robert R. Russell. 
 
 PRINCIPAL CHURCH OFFICERS. 
 
 These Memorials would be incomplete without a 
 reference to the worthy men who have served the 
 church in the humbler but not unimportant position of 
 "principal door-keepers," or "minister's beadles," as 
 they were designated in earlier days. As a class they 
 are public men, sometimes better known than their 
 ministers. By outsiders they are often accepted as 
 representing their respective churches, and hence the 
 necessity that they should be men of character, courtesy, 
 and loyalty. On the whole, our church has been 
 fortunate in the men who have held the responsible 
 
1 50 Notabilia. 
 
 position of principal church officer. These have been 
 eight in all, viz. : — 
 
 James Stewart. Robert Gilbert. 
 
 William Paul. John Clark. 
 
 Alexander Paul. George Leith. 
 
 John Robertson. James Laing. 
 
 James Stewart and William Paul were two of the 
 original nine members who were proud to serve the 
 church in the important capacity of its principal door- 
 keepers. The outstanding names in the group are 
 Alexander Paul, Robert Gilbert, and John Clark. 
 
 Alexander Paul, the first of these, succeeded his 
 father, and between them they occupied the office for 
 about 55 years. "Sandy," as he was called with 
 affectionate familiarity, was primitive in appearance, 
 but quietly observant and active in the discharge of all 
 his duties. He possessed his family characteristic of a 
 good judgment and a reverential spirit. I see him 
 yet, hymn book in hand, shewing the late-comers to 
 their pews — singing all the time. Mr. King, in 
 recording his death, pays this devoted man a just 
 tribute when he says that he " left behind him a name 
 that might be envied by many moving in a higher 
 sphere." 
 
 Robert Gilbert was the next but one in succession 
 to the post. He was a worthy, old and attached 
 member of the church, and was for many years an 
 affectionate teacher in the Sabbath School, and, 
 although of a most retiring disposition, took a fair 
 
Notabilia. 1 5 i 
 
 share of the work of the church, and, in the discharge 
 of the varied duties of principal officer, brought to it 
 the qualities of its best traditions. General regret was 
 manifested when it was found that he could not 
 overtake all the duties connected with the new place of 
 worship. 
 
 John Clark was elected to the office at the removal 
 to Belmont Street, and for about 25 years efficiently 
 performed the duties pertaining to it. He was a man 
 of great industry, energy, and force of character, 
 governed by a high sense of duty. In his earlier years 
 he had been addicted to the unwise habits of his 
 craft, which originally was that of an iron-moulder. 
 From these he effectually weaned himself, and it 
 became one of the ruling passions of his life to 
 promote the cause of temperance, and in this he was 
 eminently successful. Few church officials were better 
 known or more popular in the city. John was 
 "welcome at all frontiers." When failing health 
 compelled him to demit his office, the members of the 
 church presented him with a gold watch as a proof of 
 their appreciation and confidence. At his death, in 
 1894, Dr. Stark happily characterized him as one who 
 "put the same spirit into his beadleship or any other 
 office which he had to fill that a minister ought to put 
 into his pulpit work. He had the high spiritedness and 
 dignity of a man who was called of God to be what he 
 was. If early circumstances had favoured, he had 
 natural capacity in him for a sphere much larger than 
 he ever occupied." 
 
152 Notabilia. 
 
 EXTRACTS FROM THE MINUTE BOOK. 
 
 The following extracts from the Church Minute 
 Book are not without interest, and speak for them- 
 selves : — 
 
 1st July, 1800. — A sister was charged with having 
 married on the Lord's Day. She was restored 
 to church privileges, on her " seeing it to be a sin, 
 and if she had to do it again would not do it." 
 
 Another sister, on being charged with attending 
 the Old Town Church, where the Gospel is not 
 preached, replied that " she saw no evil in it, and 
 likewise thought the Gospel luas preached in the 
 Old Town Church, though not so lively as with 
 us." Suspended from church privileges. 
 
 9th December, 1801. — A sister is suspended for un- 
 guarded, unchristian conversation, but especially 
 for the self-justifying, unhumbled proud spirit she 
 discovered in course of examination. 
 
 A brother is suspended from all church meetings 
 for having told to persons out of the church the 
 things that were said at the former church 
 meeting. 
 
 29th December, 1802. — For "being absent from the 
 Lord's Supper for some time, for walking on the 
 Sabbath, and for disobedience to parents," a young 
 brother is rebuked. 
 
 22nd January, 1838. — Signed a memorial to Lord 
 Melbourne, opposing the additional endowments 
 to the Church of Scotland. 
 
hJotabilia. 1 5 3 
 
 26th June, 1838. — Agreed to petition against the Bible 
 monopoly. 
 
 28th December, 1841. — A collection made for the relief 
 of the distress in Paisley, 
 
 ist February, 1842. — Agreed to petition Parliament 
 against the Corn Laws. 
 
 1st July, 1842. — A collection made for the unemployed 
 in Aberdeen, and also agreed to a Day of 
 Humiliation on account of the state of the 
 country. 
 
 April, 1843. — The first Congregational Union meetings 
 held in Aberdeen. 
 
 29th September, 1843. — Two members withdrew to 
 join the " Chartist Church." 
 
 2nd August, 1844. — The Rev. Mr. Thomson, having 
 visited his son, minister at Chatham, the church, 
 there, wrote a letter to George Street Church, 
 expressive of warm sympathy and brotherly 
 affection, and of strengthening excited by his visit. 
 
 8th March, 1846. — Agreed to petition Parliament 
 against the sale of intoxicating drinks on Sunday. 
 
 27th April, 1852. — Agreed to drop reading the line in 
 singing. 
 
 March, 1854. — x^greed to petition Parliament in favour 
 of admitting Dissenters to the English Universities. 
 
 4th December, 1862. — A collection made for the 
 operatives in Lancashire, in distress by reason of 
 the war in America — the cotton famine. 
 
 3rd November, 1 869. — Agreed to the use of unfermented 
 wine at the Lord's Table. 
 
CHAPTER XIV. 
 
 CENTENARY SERVICES. 
 
 IT was properly resolved to celebrate the interesting 
 occasion of the Centenary of the Church by a 
 series of special services, and, as a preliminary, Dr. 
 Stark, on Sunday, 28th August, devoted his forenoon 
 sermon to a historical review of the work of the 
 denomination in general, founding on the words in 
 Acts xiv. 27, "And when they were come, and had 
 gathered the church together, they rehearsed all that 
 God had done with them." 
 
 Dr. Stark maintained that, whilst it is impossible 
 to give a specific account of what, as a Christian 
 denomination, we have contributed to the general sum 
 of godliness in Scotland, it is reasonable to refer, 
 in a spirit of humility, to some of our distinctive 
 contributions to the religious life and thought of the 
 century. 
 
 I. The movement with which our churches are 
 identified brought an accession of spiritual life in the 
 land — a fact admitted by witnesses who are not 
 Congregationalists. 
 
Centenary Services. 155 
 
 II. The movement also presented a practical 
 manifestation of catholicity such as ever springs from 
 the evangelical faith when it enters the experience as 
 a master force. Owing to the deadness and formality 
 which were in the Church a hundred years ago, the 
 founders of our denomination were driven back from 
 it to the first principles of our faith. Catholic truth 
 and spiritual interests were ever more to us than any 
 polity, however scriptural. 
 
 III. We have helped to give the cause of Missions 
 its proper place, as we have ever affirmed and magnified 
 the missionary idea as an integral and essential part 
 of the Church of Christ, drawing no invidious distinction 
 between home and foreign missions. This missionary 
 tradition has been maintained all through our history. 
 
 IV. We have ever contended for the principle that 
 preaching the Gospel is not a function to be confined 
 to any particular class of Christians. Whilst believing 
 in a stated and educated ministry, we believe that 
 responsibility and religious work is limited only by 
 ability and opportunity. 
 
 V. We have done something in setting before 
 Scotland the principle that Christ's Church ought to 
 be a society of Christ's people, though this part of our 
 testimony has often been misunderstood, and we have 
 been blamed for judging the heart. We deny the 
 identity of church and congregation, and are pledged 
 to the principle that the Church is a society of believing 
 men and women, without tying ourselves to any 
 particular form of ascertaining the spiritual fitness for 
 membership. 
 
15^ Centenary Services. 
 
 VI. We have done something to liberah'ze the 
 theology of Scotland. Our leaders were evangelists 
 first and theologians after, but their intense evangelism 
 enabled them to arrive at conclusions which brought 
 nothing but the authority of Scripture to support it. 
 
 VII. We have, as Congregationalists, exhibited a 
 historical form of church polity, which has something 
 to say for itself among surrounding ecclesiastical 
 institutions. 
 
 VIII. Our best contributions to religious thought 
 and life are to be found in the men we have reared, 
 such as Ralph Wardlaw, David Russell (of Dundee), 
 William Lindsay Alexander, James Morison, and 
 many more. Indeed, our work in rearing strong 
 spiritual men has been far more important than the 
 propagation of a polity. 
 
 On Sunday, 4th September, Principal Fairbairn of 
 Mansfield College, Oxford, preached from the words, 
 " Blessed are they that dwell in Thy House, they will 
 be still praising Thee " — Psalm Ixxxiv., ver. 4. Refer- 
 ring at the outset to the humble men and women who 
 founded the church and congregation that now were. 
 Dr. Fairbairn said they thought only of the old barn- 
 place which was good enough for them to shelter from 
 wind and element and storm, made to worship God. 
 They thought, perhaps, of a place little better than 
 that which Carlyle described as his father's church, 
 built of stone without lime, thatched with heath, yet 
 a place where the priestliest man he ever knew had 
 preached, and visions of the Eternal came to his 
 waiting soul. For, if they built a place like that, why 
 did they build it? That into it might come a man 
 
Centenary Services. 157 
 
 possessed of a great hunger for God, passionate in his 
 quest for it, asking where God was that he might find 
 Him ; that into it might come a woman, the light of 
 whose life had gone out, with ashes where a heart 
 should be, asking that life might come where there 
 was death, and consolation where desolation dwelt. 
 They built it that the young man haunted by tempta- 
 tion, driven by guilt, might find a newer and a nobler 
 life and a Saviour able to save. They built it that a 
 man might stand before men and speak the faith he 
 lived by, and declare the word he brought straight 
 from the Eternal God ; and they built that bare barn- 
 place, not because they thought meanly of the Eternal 
 God, but because they thought him so majestic that 
 He made the place of His feet glorious, and where 
 they found Him there He abode. 
 
 There were some phases of their modern life 
 (continued Dr. Fairbairn) that were an utter weariness 
 to him. He heard men say, " I don't go to church to 
 hear a man speak ; I go to praise God." When he 
 spoke of praising God, what did he mean ? — singing a 
 third-rate hymn to fourth-rate music, and counting 
 that worship of God. The men who built a plain 
 meeting-house built a place where God and man could 
 meet; not man to do honour to God by condescending 
 to praise Him in his song. God met man face to face, 
 as a man met his friend, and they had to take this 
 evident purpose of the men who formed such con- 
 gregations as part of a great movement, the passion 
 of men for God. Their fathers had a great faith in 
 the salvation of the souls of men. They needed to 
 have that faith renewed, and faith in the salvation of 
 people as well. 
 
158 Centenary Services. 
 
 In the afternoon a special service was held in the 
 church for the children and young people. The 
 meeting was addressed by Dr. Stark, who drew atten- 
 tion more particularly to the lives and evangelistic 
 work of the Haldanes, and by Mr. Bulloch, who drew 
 attention to a history of the Sabbath School. 
 
 In the evening. Principal Fairbairn again preached. 
 His text was Matt, xvi., ver. 18. "And I say also 
 unto thee, that thou art Peter, and upon , this rock I 
 will build My Church ; and the gates of hell shall not 
 prevail against it." To a crowded audience. Dr. Fair- 
 bairn gave a masterly and eloquent exposition of the 
 history and the growth in complexity of the idea of 
 the Church, closing with an interesting and instructive 
 reference to the Reformation. 
 
 On the following evening the appropriate closing 
 service marking this historical and auspicious occasion 
 took the form of a social gathering. The large 
 audience embraced many more besides those of our 
 own church and congregation. Tea was served in the 
 halls below, and the company afterwards met in the 
 church, where the chair was taken by the pastor. Dr. 
 Stark. The platform was a most representative one, 
 including Rev. Principal Fairbairn ; Rev. Principal 
 Salmond, Free Church College, Aberdeen ; Sir 
 William Henderson ; Rev. Professor Cowan, Aberdeen 
 University ; Rev. Dr. John Duncan ; Rev. R. M. 
 Cairney, Albion Street ; Rev. Alexander Brown, St 
 Paul Street ; Rev. Archibald Young, Garden Place 
 U.P. Church ; Rev. W. S. Chedburn, Baptist Church ; 
 Councillor Kemp; Messrs. Gray Campbell Fraser, John 
 Leith, Jun., John S. Sutherland, James Smith, George 
 
 i 
 
Centenary Services. 159 
 
 Murray, Alexander G. Souter, John Bulloch, &c., &c. 
 Apologies were read from Rev. W. D. Scott, South 
 Parish Church ; Rev. Dr. Beatt, Belmont Street U.P. 
 Church ; Messrs. G. F. Duthie, Woodside ; and James 
 Crichton. 
 
 The meeting was begun by the audience singing the 
 23rd Psalm, after which Dr. Duncan offered prayer. 
 
 The various speakers entered thoroughly into the 
 spirit of the occasion, their addresses being listened to 
 by a most sympathetic audience. At intervals an 
 excellent choir performed several anthems, the general 
 result being an ideal meeting. 
 
 The Chairman, Dr. Stark, gave a cordial welcome 
 to all who had come forward to rejoice with us on the 
 very interesting occasion. We looked back on the 
 history of the church that we might be the better able 
 to look forward, determined to make the future 
 brighter, better, stronger, and more useful than the 
 past had been, not only for ourselves but for the city 
 in which we were placed. 
 
 Dr. Duncan gave a characteristic and pleasantly 
 reminiscent address, happily recalling his own personal 
 experiences of the church, and of many worthies he 
 had known to occupy the pulpit and the pews of the 
 old Loch Kirk. He gratefully acknowledged the 
 benefits and inspirations he had received from his 
 contact with them. 
 
 The Rev. Archibald Young, as coming from a 
 sister church, honoured ours and our minister, and the 
 Congregational body, for missionary impulse and 
 enthusiasm in Scotland, and for the noble work done 
 across the border in opposing sacerdotalism. With 
 
i6o Centenary Services. 
 
 great humour he combated the theory that our church 
 was not a church, but a sect, and that the pastor was 
 not a properly ordained minister. He held that if a 
 man should go forth to declare the message of salvation, 
 be he a tinker, like Bunyan, or a seaman, like James 
 Haldane, he was a true minister of Jesus Christ. 
 
 Mr. Bulloch was briefly reminiscent of the founders 
 of the church, and, in studying their history, he had 
 become convinced that their prevailing note was one 
 of moral seriousness, a note that had succeeded with 
 them, and would with us, if cultivated. 
 
 Sir William Henderson expressed great pleasure 
 at taking part in the day's proceedings. He had a 
 warm side to the Independents. His uncle, the eminent 
 and earnest George Cowie, minister of Huntly, was 
 an Independent, and he himself only narrowly escaped 
 being one. Union among the churches was in the air, 
 and, after the union of the Free and U.P. Churches, he 
 did not despair of a union with the Congregationalists. 
 
 The Rev. PRINCIPAL Salmond offered his sincere 
 congratulations, and commented on the good work of 
 the Congregational churches in Aberdeen, who had 
 never lived for themselves. Perhaps their special 
 vocation was no longer distinctive, before them, as 
 rescuers of the Presbyterian Church of Scotland from 
 dormancy and deadness, but they still had the work 
 that all of the evangelical churches had to do, and with 
 whom they would willingly stand shoulder to shoulder. 
 
 Professor CoWAN, in the course of an eloquent 
 eulogy of Congregationalism, wished that it had been 
 possible and practicable that the noble work done by 
 the fathers of Scottish Congregationalism could have 
 
Centenary Services. i6i 
 
 been done within the Scottish Presbyterian Church. 
 It was a work that laid Scotland under a deep debt for 
 the growth of earnestness and spiritual fervour. Both 
 churches, he said, were very different in 1798 to what 
 they were in 1898. Professor Cowan paid high tributes 
 to the qualities in such men as the Haldanes and Dr. 
 Lindsay Alexander. 
 
 Rev. W. S. Chedburn was glad of the opportunity 
 to express his regard and sympathy. If, said he, they 
 could not be one in outward form, an increasing growth 
 in charity and brotherly kindness would make them 
 one in their testimony and in their work. 
 
 Principal Fairbairn, for one reason, felt signally 
 pleased to stand there that night. When he went forth, 
 St. Paul Street Church and Belmont Street Church 
 were churches of two denominations, that night they 
 were churches of one. Much had been said of this 
 centenary of the church, and of Congregationalism, and 
 much remained to be said. Scottish churches had had 
 many and noble heirs to their faith and work. Should 
 Congregationalists of the north meet and forget George 
 Macdonald ? If they wanted to know what the Huntly 
 Missionar Kirk was, let them read David Elginbrod, 
 and Robert Falconer, and Alec Forbes of Howglen. No 
 man who knew only the Independency of Scotland 
 had the ghost of an idea what it meant. What it 
 meant for England, for the English people, he did not 
 dream. He noted how the spirit of Independency had 
 crossed with the Pilgrim Fathers to America, and what 
 its mighty effect had been. The Congregational 
 churches of Scotland were not only one in faith with 
 those of England and New England, and the great 
 
1 62 Centenary Services. 
 
 order of societies that had done most of all for the 
 expansion of the English people and the realization of 
 the freedom of its life. They were all one great body, 
 one great marching army, and the antithesis of Indepen- 
 dency was not Presbytery, it was uniformity in form of 
 rule that so centralized, as to leave no place for the 
 unit, no function for the individual, no room for the 
 larger and freer life. 
 
 With such elevated sentiments, couched in such 
 appropriate words, ended this memorable meeting, 
 marking the close of one era and the dawning of 
 another in our church history. 
 
REV. JAMES ALEXANDER HALDANE. 
 
APPENDIX A. 
 
 THE BROTHERS HALDANE. 
 
 It may help to illustrate, if not to account for, the course of 
 events that led to the formation of almost all the Congregational 
 Churches of Scotland if I narrate briefly the apostolic career of 
 the devoted and godly brothers, Robert and James Alexander 
 Haldane. I have already indicated in the text that the Aberdeen 
 church, whilst aided by their advice and stimulated by their 
 encouragement, would have been established without their 
 assistance. 
 
 Descended from ancient stocks of landed Scottish families, 
 the Haldanes possessed the education and characteristics of their 
 class. They were early left orphans. By the interest of Lord 
 Camperdown, their maternal uncle, Robert, the elder brother, 
 obtained an officer's commission in the Royal Navy, where he 
 saw a good deal of active service in the warlike times at the 
 close of last century. James also followed a sea-faring career, 
 and, whilst still a young man, became captain of an East 
 Indiaman, a position of great responsibility and profit. 
 
 During the frequent visits of the brothers to Gosport, they 
 both came under the direct personal influence of Dr. Bogue, with 
 whom they formed an intimate friendship, and for whom they 
 entertained the utmost veneration. It was not, however, till they 
 retired from active service that they were awakened to any deep 
 sense of the supreme importance of religion. When this change 
 came it was accompanied by practical and unique proofs of its 
 reality. Robert, who possessed the fine estate of Airthry, in 
 
164 Appendix A. 
 
 Stirlingshire, sold it for some ^70,000, and devoted the proceeds 
 to most earnest endeavours to propagate evangelical truth both 
 at home and abroad. Their first intention was to found a 
 missionary enterprise in India, a scheme which the Government 
 would not sanction. 
 
 In their concern for the spread of a living faith they came to 
 see that no more suitable field of operations existed than that of 
 their own native land, in which, says their biographer, "the 
 Scottish Church was more favourable to Deism than any other 
 religion." Their plan of working was to associate themselves 
 with men of tried godly character, with whom, in 1797, Captain 
 Haldane made a remarkable evangelical tour throughout Scotland, 
 extending to the Orkneys. In the course of it, Aberdeen was 
 reached. Captain Haldane preached several times, both in 
 Marischal College Close ; and in Old Aberdeen, and at 
 " Gilcomstone, a small town in the neighbourhood." The 
 population turned out by thousands to hear the Captain of an 
 East Indiaman preach and pray. No doubt the novelty of an 
 unclerical gentleman, in " powdered hair tied behind," drew 
 the people, but the Captain's Boanerges-like eloquence and 
 earnestness arrested them wherever he went.* On the return 
 journey Captain Haldane preached five times in Aberdeen. 
 These preaching tours were continued for several years, and 
 naturally resulted in the establishment of small churches 
 throughout the whole of Scotland, many of which were built, 
 equipped, and supplied with preachers, largely at the expense of 
 the benevolent brothers. It was not their object to set up 
 Congregational Churches, but to establish communities of 
 Christian men and women. They were not ecclesiastics, but 
 evangelists. At the same time the circumstances of the case 
 so far shaped and determined the Congregational polity. In the 
 course of events Captain Haldane established a permanent 
 congregation in Edinburgh, and, qualifying himself by a course 
 
 * Dr. Alexander thus felicitously characterizes Captain Haldane: — "Dignified in 
 manner, commanding in speech, fearless in courage, unhesitating in action, he every- 
 where met the rising storm with the boldness of the British sailor and the courtesy of 
 a British gentleman, as well as with the uprightness and inoffensiveness of a true 
 Christian." 
 
Appendix A. l6$ 
 
 of study, abandoned his lay character, and was duly ordained to 
 the ministry. The necessity of training a ministry to supply the 
 many churches gathered throughout the country, pressed the 
 brothers into an expensive scheme of giving a theological training 
 to young men of evangelical tendencies. 
 
 Up to extreme old age the two brothers, each in his own way, 
 by pen and preaching, continued their able and multifarious 
 activities with undiminished zeal, liberality, and conspicuous 
 capacity. What the Wesleys did for England that the Haldanes 
 did for Scotland. It is safe to say that, so far as their native 
 land is concerned, no men of any rank have made a deeper 
 impression on the religious life of the people, nor deserve to be 
 held in greater respect, nor remembered with more gratitude for 
 their self-denying labours. 
 
APPENDIX B. 
 
 To Messrs. Ebetiezcr Gibb, George Moir^ Alexander Innes, and 
 the rest of the Brethren who love our Lord Jesus Christ. 
 
 Dear Brethren, 
 
 You will no doubt think that I have been neglectful in 
 'being so long of writing you, but, as I was about to write you, I 
 received the agreeable news of some of your number coming to 
 Turrifif, and of having the satisfaction of seeing you there. Since 
 that time till of late I had nothing worthy of notice so as I 
 thought I could trouble you with. About three weeks ago, one 
 John Mitchell, a member of the congregation of Whitehill (a 
 sensible and godly man), was taken to censure by the Session of 
 Whitehill merely for hearing Mr. Watt preach. This he would 
 not own as sinful or even as 2i fault, which if he would have done 
 he would have been continued in communion, but that he would 
 not do. He told the Moderator and Session that, as he was a 
 rational creature, he had a right to judge for himself, and that 
 Revelation did not lessen that right, but rather augmented it, 
 and that he would not sacrifice that right to any church under 
 heaven. For this he was immediately excluded from communion, 
 and also from the prayer meetings. He signified his desire to 
 have a meeting with us at Byth, which we were willing of, and 
 met there about three weeks ago. The persons who met there 
 were — William Gibb, James Davie, George Legg, Alex. Wilson, 
 John Sime, John Mitchell, and myself, and some women. There 
 were some more men that would have come, but they could not 
 get it done owing to some circumstances only. 
 
Appendix B. \6'j 
 
 Having met, we considered, after praying together, what we 
 were to do. After some agreeable conversation, we came 
 to the resolution to constitute ourselves into a Society, to keep 
 by [each] other, and meet for prayer as often as we could, and to 
 wait Providence. 
 
 It would be worth your while, if I had time to give you a 
 detail of the arguments used by John Mitchell at the meeting of 
 Session on the right of private judgment, but I cannot enter upon 
 it. I shall only tell you, he is a man like myself, of very little 
 learning, but far surpasses me or the generality of unlearned men 
 in a clear judgment and a great memory, and, as to his knowledge 
 of church history, he surpasses all the men I have ever been 
 acquainted with as yet, either learned or unlearned ; but what 
 surpasses all, he is to all appearance a pious Christian. 
 
 He tells me he has been an Independent for eighteen years 
 past, in his judgment, although he could never see an opening. 
 He is a man of great respect with a good number of the 
 congregation of Whitehill, and I have some thought that he may 
 prove useful, as Providence has placed his situation about the 
 centre of the congregation, but I would not wish to flatter my- 
 self. He told me he wrote you about five weeks ago, but he had 
 not received an answer, and was concluding that his letter had 
 not come to your hand. He is the man that you mentioned in 
 your letter who had taken out Neale's History of the Puritans^ 
 although there was a mistake about his residence, for he dwells 
 in Auchoch, in the parish of New Deer. 
 
 I was up at Huntly two weeks ago, and I saw some of my 
 correspondents there belonging to the congregation of Grange, 
 and there appears to be a moving amongst them which appears 
 to be somewhat strange, considering that their minister is one of 
 the greatest bigots in the Secession. I sent them Dr. Owen's 
 Treatise on Church Government, viz., the abridgement of that 
 work, which I think better for an ordinary reader than the book 
 at large, and they appear to be satisfied with it all except the 
 appendix. I have little more to say to you at present, but only 
 we earnestly entreat your prayers that the Lord would open up 
 a way of deliverance for us, a poor handful of people that knows 
 not what to do. 
 
1 68 Appendix B. 
 
 Our Baptist brethren are still on the same sentiments that 
 they were when some of you saw them, viz. : — that they would 
 join with us if we would get a lay preacher, but they mean to give 
 no support to a clergyman ; if they should give any support to a 
 clergyman it would be one of their own way, and you know, this 
 could be no relief to us. And more than that, were it so we do 
 not think that it would be for general edification, as the people 
 here are greatly prejudiced at the Baptists, and we fear people 
 would not come and hear the Gospel on that account, and if they 
 did not hear no good could be done. And, besides, we think 
 their design in joining with us is that we might become Baptists, 
 and there are some of us, I am sure, who have read more on the 
 controversy, on both sides, than any of the Baptists in this place, 
 and, I hope, with some degree of candour, and although we love 
 and esteem our brethren, we are no more Baptists than ever we 
 were. We have a Sabbath evening school at Millseat. It is 
 taught by Peter Panton and myself, and a man belonging to the 
 Relief, and although we had but a small beginning, we have as 
 many now as we can well manage, and it is likely to do well. I 
 must have done. My kind love to all the brethren. I hope this 
 will find you all in good health, as we are, and that the Church 
 of Christ may be purged from all the dross and tin of human 
 inventions is the hearty prayer of your sincere friend and brother, 
 
 John Morison. 
 
 Millseat, August the 1 3tli, 1 798. 
 
APPENDIX C. 
 
 KING'S PAMPHLET LIBRARY. 
 
 King's Pamphlet Library forms, perhaps, the most remarkable 
 local collection of pamphlets ; but, like too many other literary 
 storehouses, which, for various reasons, different in different 
 cases, might as well be non-existent for all that is known and 
 used of them. It is absolutely unknown, except to a very limited 
 circle. Hence the present article. 
 
 This collection was bequeathed to Belmont Congregational 
 Church, where it is now housed, by the late George King, book- 
 seller in Aberdeen, brother of the late Robert King, author of 
 Covenanters in the Norths and uncle of Surgeon-Major George 
 King, the well-known botanist. Director of the Royal Botanical 
 Gardens at Calcutta. In the course of a long life and connection 
 with books, Mr. King — who was one of that t}^e of men, fast 
 dying out, who destroy nothing — had made a large collection of 
 pamphlets, and other prints, to be classed under that name. 
 These he had bound together, and intended to present to the 
 library of the Free Church College, Aberdeen, but the bequest 
 of a similar collection to that library', by the late Alexander 
 Thomson of Banchory, forestalled his intention, and so he left 
 his collection in 1872 to his own church, Belmont Congregational, 
 along with a great number of other books, and a fine set of the 
 early volumes of the Aberdeen Free Press. By the conditions 
 of his will, the pamphlets are not to be taken out of the place, 
 and save for dust, which is their only companion, they stand in 
 their shelves, untouched by any one, and in good condition. 
 
I/O Appendix C. 
 
 The collection consists of four hundred volumes and five 
 cancelled ones, in all four hundred and five volumes, which 
 include very nearly 4150 pamphlets. The volumes, which 
 contain from two to fifty-two separate pamphlets each, are of 
 all sizes, from large 4to to i8mo, and they are arranged and 
 numbered according to their size. The collection has some 
 distinguishing features worthy of notice. Unlike most similar 
 collections, for example, the volumes are all uniformly bound 
 (in half calf), and uniformly labelled (Pamphlets : King's 
 Colleciion, j86o.) Each volume has a printed title page — 
 Pamphlets : Collected by George King, Garden Place, Aberdeen, 
 MDGGGLX, — LXIV. Aberdeen: George &- Robert King, 
 28 St. Nicholas Street — while a number of blank leaves have 
 been bound along with each for future annotations. Unlike 
 many other pamphlet collections, too, which often are very one- 
 sided, representing only the peculiar tastes and pursuits of the 
 collector. King's collection has no limit as to subject. Every 
 sphere of thought, literature, science and art, is well represented. 
 Two of the strongest features are, as might be expected, local 
 literature, and religious or theological literature — the first from 
 the collector's hunting grounds, and the second as naturally 
 contributing more pamphlets to the world of books than any 
 other kind of literature. 
 
 In its local literature, we have all that kind of stray odds and 
 ends which in most cases find their way to the paper-maker. 
 There are, for example, sermons by local divines, galore, reports 
 of societies and institutions, municipal and other squabbles, 
 poems and essays by local authors, booksellers' and sale cata- 
 logues, stray numbers of magazines and newspapers, university 
 matters, and locally printed works. Among the latter are four 
 Rabans, considered by Mr. J. P. Edmond {Aberdeen Printers, 
 pp. 75 and 77) to be unique. They are the Solemn League and 
 Covenant, 1643, and three Proclamations of 1644, and occur in 
 a volume of fifty pamphlets of nothing but prints from 1634-44, 
 which had been undoubtedly bound together before coming into 
 Mr. King^s possession. Sermons on all subjects, theological 
 controversies from all points of view, missions, temperance, and 
 slavery, all fully represented, need not be detailed, most of them 
 
Appendix C. 171 
 
 being of little value, except the older ones. Politics and 
 Parliamentary aflfairs, acts, law, and political economy figure 
 conspicuously, while scientific subjects from vtry early dates find 
 a good place. As for antiquities, in Scotch and English history, 
 or rather historical contributions, biography, and all that quaint 
 type of pamphlets which booksellers are wont to catalogue as 
 " curious," the collection is unusually strong. There is, in fact, 
 a fine collection of those waifs and strays of pamphlets which 
 distinguished the latter half of last, and the beginning of the 
 present, centur>', and which form an inextricable web to the 
 bibliographer or researcher. Such, in a desultory way, are the 
 chief features of King's pamphlets. A printed catalogue was 
 made, but, comprising the contents of every volume separately, 
 it is extremely awkward for use, while the library copy is the 
 only one I know of. 
 
 J. Malcolm Bulloch. 
 
APPENDIX D. 
 
 In tracing the history of our church, the question naturally rose 
 as to the precedence in point of time of various Scottish Con- 
 gregational Churches of the period — those at Annan, Paisley, 
 Perth and Aberdeen being almost of the same age. As a matter 
 of purely historical or antiquarian interest, grateful at least to 
 those who are " troubled with a pride of accuracy," I have made 
 certain enquiries, with the following results : — 
 
 With regard to the church at Annan, there can be little doubt 
 of its taking the precedence in time. The Evangelical Magazine 
 for June, 1794, in narrating the opening services, adds: — "We 
 are informed that this is the only church in Scotland organized 
 on the Independent principles of Church government." The 
 Rev. Andrew Camson was its only pastor. The cause, however, 
 collapsed in two years and became extinct, and the chapel passed 
 into the hands of the Roman Catholics. The existing Congre- 
 gational Church at Annan is of the comparatively modern date 
 of 5th May, 1843, and has no real connection with the earlier 
 formation. The Rev. Henry Wight, then of Carlisle, officiated 
 at the formation of the present church. 
 
 The origin of the Paisley church is not so clearly established. 
 The Rev. James Ross of Glasgow, in a statement compiled on 
 Early Independency in Paisley, says : — " In 1796, I believe, a 
 'Tabernacle Church' was formed in Paisley, and was the mother 
 church of the present Congregational Church." In support of 
 this view, Mr. Ross informs me that " the hymn book in use by 
 the members of the church bears the date 1796, and some old 
 men long ago declared that the church was formed in the year 
 before that, 1795." ^ ^^il to see the force of the hymn book 
 testimony, unless it can be shown that it was the product of the 
 church, and the oral evidence may be correct, but it is vague. 
 There is no reason to doubt the continuity of the church from its 
 origin, but that origin, as yet, is not supported by satisfactory 
 documentary or other historical evidence. 
 
Appendix D. 173 
 
 It is somewhat difficult to make out the true origin of the 
 Congregational Church at Perth. Mr. William Sievwright 
 states in his Historical Sketch of the Congregational Church, 
 Perth, that a number of thinking and earnest men became 
 Congregationalists, and bought Paul Street Chapel in 1793 or 
 1794. In October of the latter year the Rev. James Garie 
 entered on the charge, which he held for 18 months. In 1796 he 
 proposed to have the chapel recognized by the Perth Presbytery, 
 but was opposed by the proprietors. He then left, and 
 endeavoured to enter the Established Church, as a minister, but 
 was rejected. Meantime the chapel had been sold, but the old 
 members once more invited Mr. Garie to become their pastor. 
 This was in 1798, in which year the Missionary Magazine 
 announces the purchase of Paul's Chapel for the use of " Mr. 
 Garie and a congregation of Christian people," whereupon Mr. 
 Sievwright * supposes ' that the church was only then properly 
 organized. Once again there is a tantalizing absence of historical 
 proof. But here comes in an interesting crux, which I have not 
 been able to solve. In a letter now before me, dated Perth, 
 4th December, 1798, "James Colquhoun, Pastor," of the 
 Congregational Church there, in its name, congratulates the 
 church in George Street, Aberdeen, on being " organized on the 
 Apostolic plan of Primitive Christianity," and adds, "It is now two 
 years since we were organized on the liberal English Congrega- 
 tional plan. . . . We endeavour, as you do, to steer clear of the 
 Scotch dissenters, and Scotch Independents, where it is but too 
 evident that the contracted love of party too much abounds." 
 There is not the remotest reference to this church and its pastor 
 in Mr. Sievwright's sketch. More light on the subject is 
 desirable. 
 
 The summary appears to be that of the existing churches, 
 whilst Paisley, and even Perth, may have been in existence as 
 organized communities so early as 1796 and 1798 respectively, 
 the proof thereof is not quite clear. On the other hand, it can 
 be affirmed that at the present time the Aberdeen church, now 
 assembling in Belmont Street, enjoys the distinction of being the 
 first among the Congregational Churches in Scotland to possess 
 bona fide historical evidence of its early existence. 
 
INDEX. 
 
 Allan, John, 134. 
 
 Alexander, Rev. W. Lindsay, D.D., 26, 33, 
 
 98, 107. 
 Arthur, Rev. David, 74, 82, 83, 88, 92, 93, 
 
 95) 98, 99, 108, 109, 121, 122. 
 
 Mrs. , 93. 
 
 Rev. John, 84. 
 
 — — Rev. Wm. Mackintosh, 148. 
 
 Bain, Alexander, LL.D., 59. 
 
 Batchelor, Rev. Henry, D.D., 98. 
 
 Begg, Rev. Alexander, 67, 136. 
 
 Belcher, Mr., 93. 
 
 Bell, Rev. James Barton, 107, 108. 
 
 Bennett, Dr. James, 17.19, 33-35, 38, 39. 
 
 Black, Peter, 7, 19, 31, 56. 
 
 Bogue, Dr., 10, 12, 16, 25. 
 
 Boulton, William, 108, 123. 
 
 Brown, Rev. Alexander, 119. 
 
 Rev. Mr., 69. 
 
 Bulloch, John, Senior, 94. 
 
 John, 100, 117, 129, 158, 160. 
 
 Mrs., 118. 
 
 J. Malcolm, i6o, et seq. 
 
 Burton, Rev. Thomas, 42. 
 
 Caird, Rev. David, 137. 
 
 Cameron, Elizabeth, 121. 
 
 Campbell, Rev. Mr., Cheltenham, 82. 
 
 Carlyle, Thomas, 145. 
 
 Chedburn, Rev. W. S., 161. 
 
 Clark, John, 151. 
 
 William(E. C), 93. 
 
 William, 100, 103, 117. 
 
 Clinterty, Alexander, 7, 9, 19, 30. 
 Coles, Thomas, 35, 36, 114. 
 
 Collie, Rev. David, 137. 
 Cooper, Thomas, 87. 
 Cornwall, Rev. Ebenezer, 137. 
 Cowan, Rev. Professor, D.D., 160. 
 Cowie, Rev. George, of Huntly, 43. 
 
 Dalgarno, James, 100, 102. 
 
 Dargie, Rev. William, M.A., B.D., 138. 
 
 Davidson, Mr., of Hoxton, 53. 
 
 David, 72, 78, 115, 117. 
 
 Dawson, Rev. James, 138. 
 
 Dey, Rev. William D., M.A., B.D., 138. 
 Duncan, Rev. John, D.D., 108, 159. 
 
 William, 72, 73, 115. 
 
 Dunn, Mrs., 106. 
 
 Edwards, Rev. James, M.A., B.D., 123 
 
 138. 
 Emslie, Rev. Wm. Jackson, M.A., M.D., 
 
 147. 
 Ewing, Rev. Greville, 39, 41, 42, 67, 84. 
 
 Fairbairn, Rev. Principal, D.D., 156, 158, 
 
 161. 
 Farquhar, Alexander, 100, 105. 
 Forrester, Rev. Mr., Arbroath, 56. 
 Fyvie, Rev. Alexander, 139. 
 — — Rev. William, 139. 
 
 Garie, Rev. James, 42. 
 
 Gibb, Ebenezer, 7, 12, 13, 19, 30, 37, 56. 
 
 Rev. Joseph, Banff, 67. 
 
 William, 30. 
 
 Gilbert, Robert, 150. 
 
 Gilchrist, Rev. Mr., Dundee, 56. 
 
 GilfiUan, Rev. Thomas, 98. 
 
Index. 
 
 175 
 
 Glegg, Robert, iii. 
 
 Goldsworth, John (printed "Goldsmith"), 
 
 124. 
 Gordon, Jean, 38. 
 William, 70. 
 
 George, 72, 75. 
 
 Gowan, Rev. Anthony T., D.D., 83, no. 
 Grant, John, 72, 76. 
 Gray, James, 133, 134. 
 Green, Alexander, in. 
 
 Haldane, Rev. J. A., 3, 12, 17, 20, 25, 47, 
 
 so. 
 — — Robert, 39, 40. 
 
 The Brothers, 154, et seq. 
 
 Hardie, Rev. Charles, 80, 139. 
 Harvey, Rev. Robert, 140. 
 Henderson, Mrs., 33, 
 
 Sir William, i5o. 
 
 Hervey, Jean, 38. 
 Hill, George, 134. 
 
 Rev. Rowland, 41, 42. 
 
 Hirst, Roland, 134. 
 Hoffman, Herr, 134. 
 Hogarth, James, 123. 
 Hunter, Rev. John, 98. 
 
 Innes, Alexander, 5, 9, 16, 19, 27, 33, 52, 
 54-57- 
 
 William, 72, 73. 
 
 Johnstone, David, M.D., 100. 
 
 Kennedy, Rev. John, D.D., 70, 84, 99. 
 Keith, James, 89, 20, 94. 
 Kidd, Dr., 34, loi. 
 
 King, George, 27, 61, 63, 72, 76-78, 124, 
 128-131. 
 
 Robert, 77. 
 
 Sir George, 77, 131. 
 
 Knowles, Rev. Alexander W., 141. 
 
 Laird, Peter, m, 123. 
 Legge, Rev. William, 141. 
 Leith, John, 100, 107, 129. 
 Lemon, Rev. James, 142. 
 Levy, John, 97, 102. 
 Leslie, Alexander, 100, 103. 
 
 George Christie, iii, 123, 149. 
 
 John, 72-74,93, 94, 115, 117, 129, 149. 
 
 Thomas, in, 125. 
 
 Leslie, William, 72, 78, 79. 94, 95, 107. 
 Loader, Rev. Thomas, 40. 
 
 Macallan, David, 60, 149. 
 Macdonald, William P., 122, 
 Mackie, Alexander, 133, 134. 
 Macintosh, William, in, 119, 149. 
 McLean, David, 133. 
 McNaughton, James, loo, 102. 
 Maconnachie, Rev. James, 142. 
 Machray, Rev. Robert, 142, 
 Malcolm, Francis, 60. 
 Marshall, John, 89, 90, 115, 149. 
 Mathieson, James, 89. 
 Matthews, James, LL.D., 107, in, 112. 
 
 William, 51, 52, 115, 127, 129, 149. 
 
 William, Jun., 72, 75, 97, 113. 
 
 Melvin, James, 89. 
 
 Middleton, James, 72, 79. 
 
 Mill, John Stuart, 144. 
 
 Miller, Rev. John, 98. 
 
 Milne, Rev. William, D.D., 142, 146. 
 
 Morison, Rev. John, D.D., 12, 13, 20, 83. 
 
 John, 12, III, 157, et seq. 
 
 Rev. James, D.D., 103. 
 
 Patrick, 7, 19, 30, 51, 52. 
 
 Moir, George, 1-8, 10, 12, 16, 17, 19, 21, 
 
 24-27. 30j 33. 37. 38. 43. 47. 48, 54. 
 127, 129, 149. 
 
 Mrs., 25, 26, 37. 
 
 George (IL), 63, 64, 72. 
 
 Morris, Rev. Frederick Sidney, 99. 
 Moseley, Rev. Mr., 37, 40. 
 Munro, Joseph, 133, 134. 
 Murker, Rev. John, M.A., 148. 
 Murray, Charles Hardie, 143. 
 
 James, 72, 80, loi, n6, 117, 149. 
 
 Mrs., 140. 
 
 James, Jun., 100, 131, 149. 
 
 Orme, Rev. William, of Perth, 65. 
 
 Page, Henry, 33, 36, 114. 
 Pardy, Alexander, 100, 149. 
 Parkhill, John, 96. 
 Park, John, 100, 103. 
 Parsons, Rev. Edward, 40, 44. 
 Paul, Alexander, 32, 69, 150. 
 
 Margaret, 59. 
 
176 
 
 Index. 
 
 Paul, William, 9, 19, 32, 33, 56, 150. 
 
 Penman, Rev. Richard, 56, 67. 
 
 Philip, Rev. John, D.D., 53-59, 61-64, 75- 
 
 Rev. Robert, D.D., 143. 
 
 Rev. Thomas Durant, 63. 
 
 Porter, George, 133. 
 
 Riddell, James, 89, 91, 94. 
 Robertson, Rev. James, Crichie, 67. 
 John, 123. 
 
 John, Litterateur, 144. 
 
 John, Beadle, 150. 
 
 Robb, Alexander, 100, 105, 149. 
 Robinson, William, 72, 81. 
 
 Ross, Hugh, 72, 79, 80, 93, 94, 96, 115-117, 
 131, 149. 
 
 - Rev. James, 172. 
 Russell, Catherine, 106. 
 
 Rev. David, D.D., 56, 67, 83. 
 
 Robert Rait, iii, 118, 119, 149. 
 
 William, in. 
 
 Salmond, Rev. Principal, D.D., i6o. 
 Shinie, Ferguson, in, 1x8. 
 Slatterie, Rev. Mr., 40. 
 Smith, Robert, 100, 149. 
 
 John Smart, in. 
 
 James, in, 123. 
 
 • Rev. James, 145. 
 
 Rev. Mr., Blackhills, 67. 
 
 Souter, Alexander G., in, 118. 
 Spence, Rev. James, M.A., 64, et seq. 
 
 Rev. Robert, 98. 
 
 Stafford, Rev. Dr., 6, 8. 
 
 Stark, Rev. James, D.D., 108, no, in, 
 
 "9. 133, 151. 153, 159- 
 
 Mrs., in. 
 
 — — Rev. Wm. Aylmer, 148. 
 
 Stephen, William, 5, 8, 9, 19, s8-3t, 33, 51, 
 
 52, 56. 
 Stephens, Rev. William, 35, 41, 44-51. 
 Stewart, James, 8, 19, 32, 150. 
 
 Rev. Alexander, D.D., 119. 
 
 Sutherland, John S., 123. 
 
 Taylor, Peter, 63, 64. 
 Tennant, James Laing, in, 149. 
 
 Joseph, 100, 124, 149, 
 
 Tester, James, 124. 
 Thorn, Rev. G«orge, 146. 
 
 James, 72. 
 
 Thomson, Rev. Alexander, 64-70, 72, 82' 
 84, 88, 89, 92, lox, 133. 
 
 Andrew, 108, 123. 
 
 Rev. Patrick, 70-72, 89, 115, 148. 
 
 Rev. Radford, 72. 
 
 William, 51, 52. 
 
 William, Jun., 72, 74. 
 
 Tulloch, Lawrence, 100, 106. 
 Turner, Charles, 127. 
 
 Walker, William, 97, 100, 101, 129. 
 
 Wallace, Rev. David, 98. 
 
 Wardlaw, Rev. Ralph, D.D., 61, 63, 84, 
 
 14X, 145. 
 Watson, George, 116, 117, 121. 
 
 Rev. John, 26, 33-35. 
 
 Watt, Rev. Charles Davidson, 140, 146. 
 Weaver, Rev. Robert, 42. 
 Westerman, Edward, in. 
 Whincup, John G. Lawson, in. 
 Williamson, John, 72, 119. 
 Wilson, Rev. James H., D.D., 147. 
 Wood, James, 72, 79. 
 Wydown, Rev. S., 40. 
 Young, Rev. Archibald, 159. 
 

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