Dunnichen-Dr. H. Grey-Young Men's Societies-Appeals by People adhere generally to Free Church-Kiltearn-Latheron- Preaching Deputations-Breadalbane Yacht-Famine-Dr. Beith preaches in Iron Church-Resolis-Mr. Fraser, of Kirkhill, in Two Parties among "The Men "-Dr. Candlish's Opinion-Com- munion at Snizort-"The Men's Day" at Duirness-Mr. Findlater Supply of Gaelic Preachers deficient-Dr. Macintosh Mackay proposes a Scheme-Ladies' Associations formed-Student-Teachers- Favourable Educational Results-Nearly One Hundred go forward to the Ministry of the Free Church-Contributions raised-Blessing Its neglected State-Dr. M'Donald of Urquhart's Visit-His Second Visit-Church and Manse built by Public Subscription-People join the Free Church-Deprived of Church and refused a Site- The Moderates-Dr. Ramsay Davidson-Mr. Hutchison, of Udding- ston-"Zaccheus "-Open-air Preaching by Deputations-Mr. The Cause zealously taken up-Parish Ministers-Sir A. Agnew- Evils of Sabbath Drinking-Intemperance the Great Obstacle-Com- enjoined A New Departure in 1869-Valuable Reports-A Copy annually presented to each Teacher-Liberal Donors-New Year's Contributions-Full Statistics-Encouraging Success, pp. 721-729 Old Light Burgher Synod in 1839-United Original Seceders in 1852-Sir George Sinclair-Dr. M'Crie-The Reformed Presby- terians in 1876-Their Position and History-Testimony to Free Dr. Chalmers at the West Port-Small Beginnings-Mr. Tasker- Men impressed with the Reality of Religion-D'Aubigné—Mr. - Statement by Mr. Sym-Elders at Kirkbean-Experience of Mr. Ferryden in 1846-Revival in Ireland (1859)-Awakening in Scot- The Disruption the Lord's Doing-Some of its Results and Lessons, 787-796 ANNALS OF THE DISRUPTION. I. FREE CHURCH PRINCIPLES AN INHERITANCE. THE Disruption and its results will be best understood if we begin by inquiring how it came that so many of the ministers and people were prepared to meet the crisis of 1843, and to act the part which they did. In not a few cases they tell us that little was needed in the way of special preparation. Dr. Foote, of Aberdeen, in speaking of his own experience, mentions, what was equally true of many of his brethren: "In my early years I held those views which belong to evangelical, orthodox, thorough-paced Presbyterianism. I take no credit for standing to what I ever felt to be the essential principles of the Church of Scotland; but I bless God that, after co-operating with others, . . . to prevent the necessity of breaking our connection with the State, I felt no desire, and no temptation, not to act with decision when that necessity became plain."* These views would seem in some cases to have come down by hereditary descent from those who had fought the same battle in former times. Dr. Patrick M'Farlan, of Greenock, whose name stands first at the Deed of Demission, belonged to a family who for four generations in succession held office in the Church of Scotland, his greatgrandfather having been ordained shortly after the Revolution. Dr. Welsh, who headed the procession on the day of the Disruption, was descended from forefathers who, amidst the upper moorlands round the sources of the Tweed, had suffered for the cause of Christ in the days of persecution. Mr. Carment, of Rosskeen, was the grandson of John Carment, born in 1672, and baptised under cloud of night among the hills of Irongray by the well-known John Welsh. These men and there were others of similar ancestry-were obviously in the right place when, amidst the struggles of 1843, they proved their hereditary attachment to the cause of Christ's Crown and Covenant. Apart, however, from all connection in the way of lineal descent, these historical associations exercised a powerful influence among the people of Scotland. Mr. Taylor, of Flisk, thus refers to the effect of such memories on his own mind: "I owe much to the early and frequent reading of the 'Scots Worthies,' from which I saw that the principles of the Free Church are those for which the Church of Scotland has always contended in her best times. These principles are truly Scottish, as well as truly scriptural. They have been baptised by the sufferings and blood of our fathers, and this has doubly endeared them to me. As I benefited so much by the reading of that book, I have generally recommended it, . . . as one of the best books to throw light on our principles and position."* The results of such reading, accordingly, were met with, not only among the ministers, but in many districts among the people also. At Monkton, in Ayrshire, it is stated that "much of the spirit of the old Covenanters" remained. "There are few dwellings in which there is not a small library, and in these libraries there is generally a well-thumbed copy of the 'Scots Worthies,' the 'Cloud of Witnesses,' or 'Foxe's Book of Martyrs,' in which they find that the principles for which the Church is contending are principles in maintenance of which their fathers shed their blood."+ Thus, over wide districts of Scotland there were very many even of the humblest classes to whom the names and principles connected with covenanting times had long been familiar. Weavers at the loom, artisans in the workshop, ploughmen in the fields, and shepherds out among the hills, cherished those memories and felt their power, and all through the conflict, we find allusions to those times meeting us at every step. Sometimes there were local associations which gave special force to the appeal. At Lesmahagow, the people lived in a district round which lay Bothwell Bridge, and Airsmoss, and *Dis. Mss. xxxvii. pp. 1, 2. Dis. Mss. xxxiv. p. 2. Drumclog, and the spot where John Brown, of Priesthill, was shot by Claverhouse. A single example may be given of those mentioned by Dr. Parker to illustrate the ties which connect the present with that former generation. "James Dykes, of Leadshead, is the senior member of my session. Though now [1846] at the advanced age of eighty-seven, he is regular in his attendance at church from Sabbath to Sabbath, not excepting wet and stormy days. He is the great-grandson of John Steel, of Waterhead, who occupied so conspicuous a place in the troublous times of the Second Charles. He was by far the most distinguished man in this district of country ['looked up to as leader and counsellor of the Covenanters in the West']. He was driven from his house and lands by the force of persecution, and wandered as an outlaw for many a weary day. He was present with a brother at Airsmoss, and narrowly escaped with his life. Towards the close of the battle, a trooper rode up to Steel and his brother, who were making their way from the field on foot. They were both exceedingly nimble, but the horseman soon came up to them, and addressing the laird of Waterhead, cried, Stand, dog, and die.' The laird turning dexterously round on his pursuer, with a heavy back-stroke brought him to the ground. He then set his brother on the trooper's horse, and he himself ran on foot. . . . His daughter, Isabella, the grandmother of my elder, was one of the first children baptised in Lesmahagow Parish Church after the Revolution. . . . She was married to William Dykes, in St. Bride's Chapel, Parish of Avondale; and after she became a widow, she resided with her son, the father of my elder. He remembers her well. He was sixteen years old when she died, and many a winter night he has sat by her side listening to the tales she told of the times of persecution, and of the eventful scenes through which her father passed. . . . It is interesting to remark that he is separated by so small an interval-as it were a single life-from the period in which men were doomed to imprisonment and death, for no other cause than choosing to worship God according to the dictates of conscience."* In a parish where such hereditary connections prevailed, it was no * Dis. Mss. xxxi. p. 28. |