Chief Men Among the Brethren

Table of Contents

1. Preface
2. Lord Congleton
3. Anthony Norris Groves
4. George Muller
5. J. G. Bellett.
6. John Nelson Darby.
7. Dr. Edward Cronin.
8. Richard Hill.
9. J. L. Harris.
10. Captain Percy Hall, R. N.
11. William James Stokes.
12. Leonard Strong.
13. Captain W. G. Rhind, R.N.
14. R. C. Chapman.
15. J. M. Code.
16. William Trotter.
17. Henry Craik.
18. P. G. Anderson.
19. J. G. Deck.
20. William H. G. Wellesley.
21. G. V. Wigram.
22. Dr. Thomas Neatby.
23. Sir Edward Denny, Bart.
24. Lord Farnham.
25. Count Guicciardini.
26. T. P. Rossetti.
27. Captain T. H. Hull.
28. W. H. Dorman.
29. Francis Hutchinson.
30. John Eliot Howard.
31. The Earl of Cavan.
32. William Talbot Crosbie.
33. Henry Dyer.
34. Gordon Forlong.
35. Joseph Stancomb.
36. Henry Heath.
37. Capt. R. F. Kingscote.
38. Andrew Miller.
39. John Morley.
40. Thomas Newberry.
41. J. J. Penstone.
42. John N. Scobell.
43. Henry William Soltau.
44. J. B. Stoney.
45. F. C. Bland.
46. George Brealey.
47. William Collingwood.
48. Henry Groves.
49. F. W. Grant.
50. John Hambleton.
51. William Kelly.
52. William Lincoln.
53. C. H. Mackintosh.
54. R. J. Mahony.
55. John G. M’vicker.
56. Albert Midlane.
57. H. H. Snell.
58. Donald Ross.
59. Thomas Ryan.
60. J. Denham Smith.
61. Charles Stanley.
62. C. E. Stuart, M.A.
63. John Victor.
64. George F. Trench, B.A.
65. James Wright.
66. William Yapp.
67. Dr. W. T. P. Wolston.
68. Dr. F. W. Baedeker.
69. Henry Bewley.
70. The Earl of Carrick.
71. John R. Caldwell.
72. Lord Adalbert Cecil.
73. Edward Dennett.
74. T. B. Miller.
75. John Dickie.
76. S. Trevor Francis.
77. T. Shuldham Henry.
78. Harrison Ord.
79. Henry Moorhouse.
80. Alexander Stewart.
81. Dr. J. L. Maclean.
82. Dr. Robert M’killiam.
83. W. H. Bennet.
84. Alfred J. Holiday.
85. Henry Frowde, M. A.
86. Frederick Stanley Arnot.
87. J. W. C. Fegan.
88. Sir Robert Anderson.
89. Theodore B. Jones.
90. Herbert Wilbraham Taylor.
91. Major-General Sir Charles Scott, K. C. B., R. a.
92. Dr. A. T. Schofield.
93. Richard W. Owens.
94. Alexander Marshall.
95. C. H. Hinman.
96. General Halliday.
97. Dr. Anderson-Berry.
98. Albert R. Fenn.
99. James E. Hawkins.
100. John Ritchie.
101. Dan Crawford.


Numerous lives of well-known Christians who have done yeoman service for the Master being in print, it was thought wise to attempt a few brief records of chief men in what has become known as the Brethren Movement.
The scriptural phrase ‘Chief men among the brethren’ (Acts 15:22) seemed so appropriate that we have ventured to use it without in any way claiming it as a party or exclusive title.
It indicated brethren known and beloved in the first century who sought to be guided by the Scriptures; it may rightly indicate the leaders in a movement in the 19th and 20th centuries.

Lord Congleton

JOHN PARNELL, second Lord Congleton, the eldest son of Baron Congleton, was born in London on June 16th, 1805. When studying at the University of Edinburgh he was led to accept of Christ as his Savior and Lord. From the day of his conversion he took a decided stand as a Christian among his fellow-students and friends. When asked if he had not to give up much to become a Christian, his characteristic reply was: “Give up! No, I gave up nothing; I got all.”
On leaving college his father, wishing him to become a soldier, purchased for him a commission in the army. He could not, however, accede to his father’s request, believing that it was not God’s will that he should be connected with the military profession. Soon after this decision of his, a rich uncle left him property the annual value of which was 1200. It is needless to say that principal and interest were consecrated to God.
During the years 1827 and 1828 he was a frequent visitor at an uncle’s house in Dublin. Here he became acquainted with the late Anthony Norris Groves, John N. Darby, John G. Bellett, Dr. Cronin, and other devoted and gifted Christians, who were used of God in commencing a remarkable movement for God in the world.

Anthony Norris Groves

ANTHONY NORRIS GROVES was born at Newton, in Hants, in 1795. His father seems to have been a well-to-do and generous man, only a little venturesome in his undertakings, for, besides being part owner of the famous ship “Royal George” that went down “with twice three hundred men,” he laid out a fortune in draining land near the sea, which ended in nothing but heavy loss. A factory for refining salt was more successful for a time, but that, too, proved a failure, through a servant revealing the secret of the process to others.
It is not to be wondered, then, that Mr. A. N. Groves took after his father, and was fond of bold and daring enterprise, only not in the way of “loving his life” and amassing money, but rather in throwing his life and his money away-as it appeared to many.
He was converted at Exeter, through Miss Paget, whose name is well known in connection with the work of Messrs. Chapman and Hake at Barnstaple. As a dentist he had a practice worth 1000 a year, which he relinquished to go out as a missionary.

George Muller

GEORGE MULLER was born in Prussia, and designed by his father for the clerical profession. His youth was spent in utter ungodliness, even surpassing many of his age in sin and folly. His conversion was strangely sudden. It was not through deep conviction of sin or clear gospel preaching, but simply by finding himself for the first time in the company of praying people. Yet it was indeed a new birth. His life was at once turned wholly to God, and he rapidly grew in the knowledge of Him. His devotion to the ministry of the Word, on which he now entered, became a reality.
He desired to be a missionary to the Jews, for which his study of Hebrew seemed to fit him. By a striking providence he was pronounced, under medical examination, incapable of military service, and was thus set free to give himself to that of the gospel; and he came to England with the prospect of employment under the London Jews’ Society. There, however, he found himself hampered by conditions to which he could not conscientiously consent. Leaving London, he was led to Teignmouth, in Devonshire, where the Lord so used him that he settled there for a time, and became associated with Mr. Henry Craik in an uninterrupted fellowship until the decease of the latter in 1866. Thence, in 1832, they came to Bristol, where they found an open door, and their united ministry, chiefly in Bethesda Chapel, was exceedingly fruitful.
Already in Devonshire they had learned to lay aside the traditions of “Congregationalism,” such as infant baptism, pew rents, a separate ministerial order, and a stated salary; and they saw that the Lord’s Table was for all believers, irrespective of denominational views and distinctions.

J. G. Bellett.

THE name of JOHN GIFFORD BELLETT will always be reverenced and his memory ever cherished by those knowing the unction of his ministry from the products of his pen.
Born in Dublin, in the year 1795, he was of an Anglo-Irish family connected with the Irish Established Church, which lost its status in 1869. He was educated at the Grammar School, Exeter, where he had as a school-fellow William Follett, who afterward as an eloquent advocate distinguished himself at the English Bar; and from there Bellett proceeded to Trinity College, Dublin, now making the acquaintance-ripening into life-long friendship-of John Nelson Darby. Both were strong in classical scholarship, both read for the Bar-Bellett in London, and Darby in Dublin. Each was “called” in Dublin, and practiced but for a short time, Darby relinquishing that profession when he “took Orders,” whilst Bellett, who had become a decided Christian during his teens, devoted himself as a layman not only to increased spiritual self-culture but to participation in whatever religious service in those days presented itself to him as a “layman.”
By the year 1827 each of these two earnest souls was attending the meetings for the study of prophecy at Powers-court House, in Co. Wicklow, and becoming detached from the conventional religion of Protestants around them as they advanced in knowledge of spiritual truth. In 1828 we find Bellett “breaking bread” with some friends like-minded-Francis Hutchinson and Edward Cronin, besides J. N. Darby, and, it would seem, Anthony Norris Groves, who had brought with him from England similar, yet independent, convictions. To the end of 1829 their meeting-place was a private house in Fitzwilliam Square, Dublin, but in the year following a public meeting-room was engaged in Aungier Street of that city. John Vesey Parnell (afterward Lord Congleton) is now found in their company. As between the various names mentioned, the actual priority in giving effect to their common belief is difficult to determine.

John Nelson Darby.

JOHN NELSON DARBY, the Tertullian of these last days, was the youngest son of John Darby of Leap Castle, King’s County. The year of his birth, at Westminster, was 1800; that also of E. B. Pusey, who was to champion Anglo-Catholicism; and the career of each ended in the same year. The name “Nelson” was derived from the connection between his uncle, Henry Darby, commander of the “Bellerophon” in the battle of the Nile, and the famous admiral, Lord Nelson. He was educated at Westminster School, then at Trinity College, Dublin, where he graduated in 1819 as Classical Medalist. He was called to the Irish Chancery Bar, but soon afterward, in 1825, took Deacon’s orders from Archbishop Magee, by whom he was priested the next year. He was appointed to the Wicklow parish of Calary, residing in a peasant’s cottage on the bog.
The Viscountess Powerscourt, from attending Drummond’ s Albury Conferences on Prophecy, started like meetings at her mansion near Bray, through which Darby met A. N. Groves and J. V. Parnell (Lord Congleton), introduced by his friend J. G. Bellett, who was in touch also with Edward Cronin and others like-minded in Dublin. All of these vindicated the functions of the Holy Spirit and the Christian hope, generally neglected. Darby, constrained by the scriptural view of the Church as independent of the State, relinquished his parochial position in 1827, and in the next year completed his separation from the Establishment by “breaking bread” in Dublin with the above-named associates.
He had also become acquainted in Ireland with Francis William, brother of John Henry (Cardinal) Newman. The younger of these, who was a Fellow of Baliol College, had so distinguished himself in the Oxford schools that, when presented in 1826 for the B.A. degree, the whole congregation rose in his honor. He became tutor to the family of Mr. (Chief Justice) Pennefather, Darby’s brother-in-law. Thrilled by the personality of J. N. D., Newman persuaded “the Irish clergyman” to visit Oxford in 1830, and then introduced to him a former pupil, Benjamin Wills Newton, another First Classman, who was a Fellow of Exeter G. V. Wigram of Queen’s, Lancelot Brenton of Oriel; and W. E. Gladstone (afterward British Premier) of Christchurch, also met Darby, but succumbed to the influence of the elder Newman, who just then was select preacher before the University.

Dr. Edward Cronin.

DR. CRONIN was born in Cork in 1801. His father was a Romanist, and he was brought up in that Church, but his mother was a Protestant. He was educated after school at Dublin University. How or when he was converted is not known, but Mr. Andrew Miller says: “He came up to Dublin as a medical student about the year 1826. He applied for communion as a visitor, and was readily received by the Independents, but when they learned he had become a resident this liberty was refused. He was then informed that he could no longer be admitted to the table of any of the congregations without special membership with some one of them.
“This announcement made a deep impression on his mind, and was no doubt used of God to turn his attention to the truth of the ‘One Body.’ He paused, and after much exercise of conscience and prayer, he refused to submit to their Church order. It was a time of trial... but the Lord overruled it for blessing.” He and a Mr. Edward Wilson, Secretary of the Bible Society, after studying the Word for some time, began to see their way clear to come together on Lord’s Day morning for the breaking of bread and prayer.
They were speedily joined by several others. They were no doubt forced into the place of separation by the mistaken conduct of the Congregational body, but they were also led to fall back upon the sure Word of God, to act under their Divine instincts and the unerring guidance of the Holy Spirit. The little meeting never formally broke up, but they united at once with those who began to break bread in Fitzwilliam Square.

Richard Hill.

RICHARD HILL was educated at Exeter College, Oxford.
His first curacy was at Grade, a village in Cornwall, and later he became perpetual curate at West Alvington, Devon. He very soon became exercised about his position in the Established Church, and, retiring from it, associated himself in its earliest days with the “brethren movement.”
As Mrs. Trotter has well said: “The inspiration came to them at first alone, and not under the influence of large multitudes, neither did it die out, but energized and sustained them in lives of unusual toil and unusual length.”

J. L. Harris.

JAMES LAMPDEN HARRIS was born 13th February, 1793. He was one of a very large family, the fifth son of John Harris, of Radford, near Plymouth. After receiving his education and being duly ordained in the Church of England, he became perpetual curate of Plymstock. In 1832, through obtaining a fuller knowledge of the Scriptures, he gave up his living and associated himself with believers meeting in simplicity. His presence greatly strengthened the infant community, whose first organ, The Christian Witness, was started under his editorship in 1834. The Witness of today follows more on the lines of the original than any other magazine, and regularly inserts valuable papers written in these early days.
J. L. Harris was certainly one of the chief men among early brethren as to his individual and assembly connections with B. W. Newton and J. N. Darby, as to his active part in the subsequent troublous times, and as to his writings, which fortunately remain when the sorrows are gone and continue to breathe the fragrance of the spirit of Christ possessed by their author.
For many years J. L. Harris held weekly Bible readings at Plymouth which were well attended by all classes. He was a good scholar, and had a large Hebrew Bible from which he used to translate freely. His opinion on difficult portions of the Word was frequently asked for and valued by leading students and others.

Captain Percy Hall, R. N.

CAPTAIN PERCY FRANCIS HALL, R.N., was one of the earliest brethren at Plymouth, a teacher and preacher of the Word. In the year 1830 J. N. Darby went to Oxford, where he got in touch with G. V. Wigram, F. Newman, and B. W. Newton. Invited by Mr. Newton to Plymouth, he found Capt. Hall in the house on his arrival, was introduced to him as one actively engaged in preaching in the villages.
The Captain had attained to the rank of Commander in the Navy, but he resigned his commission for conscience’ sake, although he could ill afford the loss of his pay. He set forth his reasons in a tract entitled “Discipleship,” which was favored by some and condemned by others, although none questioned his sincerity and devotedness. He soon became a great friend of J. N. Darby, H. W. Soltau, J. L. Harris, G. V. Wigram, and other “chief men,” and was often quoted in a MSS. Diary which was long treasured as a memento of these wonderful early days.
Plymouth being the center of an assembly which at one time numbered over 1000, attracted the ministry of the English leaders from other towns. As they steadfastly refused to accept any distinctive designation, it was almost inevitable that the communities should become known as “PLYMOUTH BRETHREN”-”Brethren” being the scriptural term in most frequent use, and “Plymouth” being the center of the largest gathering and most of the leaders. Finally the title became general, and is today world-wide, although then and now persistently repudiated as a nickname. The title “brethren,” “Christians,” “believers,” “saints,” etc., being used not in a sectarian or divisional sense, but as the names sanctioned by Scripture and embracive of all “children of God by faith in Christ Jesus” (Gal. 3:26).

William James Stokes.

WILLIAM JAMES STOKES was one of the first seven to meet as brethren at Aungier Street, Dublin, in company with J. G. BELLETT, FRANCIS HUTCHINSON, JOHN PARNELL (afterward LORD CONGLETON), J. N. DARBY, A. N. GROVES, and E. CRONIN, he being the youngest of the party-about twenty years of age. He was born in 1807.
AUNGIER STREET was the first public room, hired by Lord Congleton for their use on Lord’s Day. His idea was that the Lord’s Table should be a public witness of their position. There they commenced breaking bread. It was a large auction room, and in order to clear the place for the meeting on Lord’s Day morning three or four of the brothers were in the habit of moving the furniture aside on Saturday evening.
One of these active brothers, referring to their Saturday night’s work, after a lapse of nearly fifty years, said: “These were blessed seasons to my soul-J. Parnell, W. Stokes, and others moving the furniture and laying the simple table with the bread and wine-and never to be forgotten; for surely we had the Master’s presence, smile, and sanction in a movement such as this was.”

Leonard Strong.

LEONARD STRONG was born in 1797. His father was Rector of Brampton Abbots, in Herefordshire. He entered the Navy at the age of 121 years and served as a midshipman in the French and American wars, and was many times in action.
Once when on duty in the West Indies he was all but drowned owing to his shore-going boat upsetting in a squall. This brought his sins before him, and he cried to God for mercy. Being saved, he left the Navy, went to Oxford, where he was converted, and desired to be a missionary. He was ordained in the Church of England as curate of Ross-on-Wye.
But the West Indies called him and he went out to British Guiana in 1826 as Rector of a parish there. His preaching and ministry were greatly blessed, and he devoted himself to work amongst the slaves, braving the wrath of the planters, who threatened to shoot him, and eventually got him removed.

Captain W. G. Rhind, R.N.

CAPTAIN WILLIAM GRAEME RHIND, R.N., was born at Gillingham, Kent, 18th December, 1794, and fell asleep 17th March, 1863. His father, William Rhind, R.N., died almost suddenly when he was only two months old. So many members of his family having been Naval men and some having attained to high rank in the service, he was early destined for the Navy, and his name was actually enrolled as a first-class volunteer at seven years of age. At twelve years he entered actual service as a midshipman, and ere thirteen years had rolled over the head of the child he was witness to the horrors of real war, being present at the action between the American ship “Chesapeake” and H. M.S. “Leopard.” He was also engaged in the terrible and sanguinary fight between the American ship “United States” and the “Macedonian.” The American ship being superior by nearly one half in tonnage, crew, and weight of guns, the British were cut to pieces and Mr. Rhind and the few survivors taken prisoners to America, where he remained two years.
Afterward in the West Indies he was brought near the brink of eternity by yellow fever. In the winter of 1816-17, peace having been proclaimed, he retired from active service as First Lieutenant, and afterward from seniority obtained the rank of Commander. He took up his abode at Plymouth, and happening to enter a place of worship where an aged servant of Christ was preaching the gospel, he was pointed to “The Lamb of God which taketh away the sin of the world.” The entrance of that Word gave light, and he found rest in Christ Jesus.
Christ was now all things to him, and he delighted in service for Him. He used to say: “Whenever I meet a man, I see one for whom I have a message.” Becoming a diligent student of the Holy Scriptures, he contemplated entering the ministry of the Established Church soon after his conversion. So in 1822 he entered at Sidney Sussex College, Cambridge, where the Rev. Charles Simeon was a great help to him. He also met with Mr. Alexander, a Jew, and was the first to take him to a Christian place of worship, and had the joy of seeing him brought to the saving knowledge of Christ. Mr. Alexander was subsequently appointed Bishop in Jerusalem.

R. C. Chapman.

ROBERT CLEAVER CHAPMAN was born in Denmark on 4th January, 1803, where his parents resided at that time. His mother felt the importance of a child’s early years, and taught and trained her children herself till they were nine or ten, seeking to instill high principles and a love for learning. While in Denmark Robert Chapman had lessons from a French abbey, and then he was sent to a school in Yorkshire, where he made good progress. He studied European languages, and purposed to acquire Eastern ones. He had a passion for literature, and desired to give himself to it; but though the Chapmans had been rich, the position of his father-Mr. Thomas Chapman-had in this respect undergone some change, and it was needful for the son to pursue a course that would bring remuneration; therefore, though with some reluctance, he studied law and became a solicitor. In this profession he soon occupied a good position, and had he pursued the course on which he started there is little question that the high honors to which it can lead might have been his. But God had honor in store for him, great and abiding, such as the world cannot give.
The turning-point in Mr. Chapman’s life came when he was about twenty. He was invited by Mr. John Whitmore, an elder and greatly valued Christian worker at John Street Chapel, Bedford Row-to hear the well-known James Harington Evans, and in a few days a great change was apparent to those who knew him.
Taking his stand at once and decidedly as a confessor of Christ ‘s Name, and owning Him as Lord, he was baptized as a believer, and attached himself to the assembly of Christians in London in which Mr. Harington Evans ministered the Word. Having learned from the Scriptures that it was the will of God that believers should be baptized, he went to Mr. Evans and expressed his desire to carry it out. With commendable caution Mr. Evans said, “You will wait a while, and consider the matter.” “No,” said Mr. Chapman, “I will make haste, and delay not, to keep His commandments.” How blessedly he adhered to this purpose through his long life is well known.

J. M. Code.

JOHN MARSDEN CODE was born 1805. He was J educated at Trinity College, Dublin, took the degree of M.A., and was ordained a clergyman of the Church of England, but soon withdrew for conscientious reasons. He had a curacy at Westfort, Co. Mayo, and is mentioned in the life of the Archbishop of Tuam as having resigned and joined the Brethren.
It was about that time that J. N. Darby, C. Hargrove, and others left the Established Church. Mr. Code never joined with J. N. D in his Exclusive views, though he was much attached to him personally. He was with the Brethren at Cork, and ministered there. Later he left Ireland and settled in Bath with his family, and remained there till his death; and there he ministered with much acceptance for many years.
He was a great Bible student and deeply taught in the Scriptures. His preaching the gospel on Lord’s Day evening was very impressive and much appreciated by members of the Church of England who regularly attended the meetings in large numbers. He was entirely possessed by the love of God, and though never forgetting the hatefulness of sin, used to say very often: “God hates sin, and loves the sinner.” He had only one idea in life-CHRIST!-and it was the same in his home, where he frequently burst out in some beautiful spiritual expression.

William Trotter.

M. TROTTER was born in 1818 and died in 1865, at the early age of 47, having done the work of three lives it is said. He was converted at twelve years of age and found peace through the ministry of William Dawson, the Methodist preacher famous in the North as “Billy Dawson.” At 14 he began to preach, and at 19 was an ordained minister of the Methodist New Connection, and was much used of God in a revival at Halifax. He was also a minister at York, where his work was greatly owned of God in the conversion of sinners, and many souls were saved. It was while being so signally used that the Conference, or some such body, conceived the idea that it would be a very good thing to transfer him to London, to a chapel which had gone down in popularity and whose members were dwindling, with the result that his mouth was virtually closed in his ministry, and he shortly afterward resigned.
He saw what a terrible thing it was for a man, or number of men to come between his work and God, and the thoroughly unscripturalness of it, and henceforth associated with brethren, where his ministry was much owned of God. He was a very kind, loving, and affectionate man, and W. B. Neatby, in his “History of the Brethren,” speaks of him as being “more highly spoken of by every one who knew him than almost any other Plymouth Brother,” and his untimely death, while he was yet under 50, was felt to be a heavy loss, of the kind that Christians can least afford.
He wrote with great vigor at the time of the sad troubles in 1848 about Plymouth and Bethesda, but is best remembered by his excellent works, “Eight Lectures on Prophecy” and “Plain Papers on Prophetic Subjects.” He also edited for a few years a little paper, The Christian Brethren’s Journal and Investigator, giving an account of the activities of the “little companies of earnest men who began to meet in the early part of the nineteenth century in various parts of the country, unknown to each other, and under no human leadership,... the inception of this movement arising from a new illumination of the personality of Jesus Christ, and of the essential unity of all who believe in Him, under whatever name they were differentiated” (“Undertones of the Nineteenth Century”).

Henry Craik.

HENRY CRAIK, for forty-four years the beloved colleague in ministry of George Muller, of Bristol, was born at Prestonpans, East Lothian, on the 8th August, 1805. After a course of instruction in the Parochial School of Kennoway (of which his father was the master), he entered St. Andrews University at the beginning of the session 1820-21, and studied under Professor Alexander and Dr. Hunter. Here he speedily gained distinction for his proficiency in Greek. In an old memorandum book, among other entries is the following from Mr. Craik’s pen: “18231824.-Attended Greek, Latin, Natural Philosophy, and Dr. Chalmers’ lectures. Obtained a prize in the Latin, and two in the Greek, the highest honor, as before. This concluded my Philosophy course, and qualified me for entering St. Mary’s College, or the Divinity Hall. During all these years I had been living without God, though I read the Scriptures, and kept up a kind of formal praying, as far as I can recollect. My happiness consisted principally in my companionship; but I feel a difficulty in recalling my state of heart, except that I did not delight in the things of God.”
In early days Mr. Craik ‘s great mental powers made themselves manifest, and his own diary gives evidence of the extensive literary labors to which he devoted himself.
It was in the year 1826, and about the twentieth year of his age, that the great spiritual change occurred which resulted in the consecration of his great abilities to the service of his Lord and Savior. This change he himself especially attributed to the conversation and society of his college companion, John Urquhart. In 1826 Mr. Craik moved to Edinburgh, where for a time he was engaged in tutorial work as well as study, and continued to enjoy the ministry of Dr. Chalmers.

P. G. Anderson.

PETER GREENHILL ANDERSON, who was born January 29th, 1811, was a native of Scotland, his father possessing a freehold farm near Perth. After several changes of residence, he removed from Liverpool to Birmingham, establishing himself there as a schoolmaster. Some of his pupils became eminent in their native city and brought honor to him in after life. He was an earnest God-taught man, studying his Bible not only in the English Version, but in the original tongues. As a preacher of the gospel of the Grace of God, it pleased God to give His servant the power to bring convincingly before men’s minds the eternal realities of the world to come, and to make them feel the responsibility of accepting or rejecting the message he delivered.
In season and out of season Mr. Anderson was indefatigable in visiting the poor and sick, in looking after the stray sheep, and in seeking to restore the backslider or to convince the objector.
He was seldom absent from the Leominster Conferences, and one of his last addresses was given there on 1 Corinthians 15, when he set forth the evidences of the Resurrection of the Lord Jesus in a manner which will not soon be forgotten.

J. G. Deck.

JAMES GEORGE DECK was born November 1, 1807, J at Bury St. Edmunds, Suffolk, and was blessed, like Timothy, with a praying mother, one who used to retire every evening to her room for a quiet hour with God on behalf of her children, and also of her children’s children, and who never punished her children without first praying with them. All of her children were early converted and consecrated unto God; a blessing which has descended unto the third generation. One of her daughters, Mrs. M. J. Walker, was the authoress of “Jesus, I will trust Thee,” “The wanderer no more will roam” (Believers Hymn Book, 286), besides other well-known hymns.
Having studied for the Army at Paris, under one of Napoleon’s generals, Mr. Deck went to India in 1824 as an officer in the East India Company’s service, receiving a commission in the 14th Madras Native Infantry. Even then there had been deep conviction of sin, under stress of which he drew up on one occasion a code of good resolutions, signing it with his own blood, only to find himself without strength to keep them. His youthful ambition was that, having distinguished himself in his profession, he might afterward enter Parliament for his native town.
But God had better things in store for him, for returning to England in 1826, he was brought under the power of the gospel, and was converted “through a sermon preached by a godly Church of England clergyman whom his sister Clara, herself previously converted, took him to hear.” All things became new to him, his life’s passion then being to follow Jesus and win souls for the kingdom. About this time he became acquainted with and married the daughter of Samuel Feild, an evangelical clergyman, and in her he found a wife who, through grace, shared with himself the “like precious faith.”

William H. G. Wellesley.

CAPTAIN HON. WILLIAM HENRY GEORGE WELLESLEY was the second son of the first Baron Cowley, born in 1806 and died 1875. He was a nephew of the great Duke of Wellington, the Iron Duke.
Mrs. E. TROTTER writes: “Weary with the strife of sect and party, and inspired with a profound longing to conform in life and practice to the Apostolic ideal, little companies of earnest men began to meet in the early part of the nineteenth century, in various parts of the country, unknown to each other, and under no human leadership.... The inception of this movement arose from a new illumination of the personality of Jesus Christ. Here was a vision; this was the burning secret at the core of life, transforming it from within and without.
“I have seen the face of Jesus-
Tell me not of aught beside,
I have heard the voice of Jesus-
All my soul is satisfied.”

G. V. Wigram.

GEORGE VICESIMUS WIGRAM was the twentieth child of Sir Robert Wigram-hence his middle name -he was born in 1805. Two of his brothers distinguished themselves in their respective careers; one, James, became Vice-Chancellor in the Old Court of Chancery, and the other, Joseph Cotton, Bishop of Rochester.
George V. Wigram was converted whilst a subaltern officer in the army, and in 1826 entered at Queen’s College, Oxford, with the view of taking orders. As an undergraduate he came into contact with Mr. Jarratt of the same college, and with Messrs. James L. Harris and Benjamin Wills Newton, both of Exeter College, who were all destined to take part in the ecclesiastical movement with which Wigram’s name is also prominently connected. This connection was strengthened from about the year 1830, when these friends, all Devonian, were associated in the formation of a company of Christians at Plymouth, who separated from the organized churches, and were gathered to the name alone of Jesus, in view of bearing a testimony to the unity of the church, and to its direction by the Holy Spirit alone, whilst awaiting the second coming of the Lord.
Wigram was active in the initiation of a like testimony in London, where by the year 1838 a considerable number of gatherings were formed on the model of that at Plymouth, and he began to feel that some kind of organization was needed whereby these neighboring companies should act in concert; hence his letter to J. N. Darby, which will be found on page 60 of W. B. Neatby’s “History.” The formation of a London Saturday-evening administrative “central meeting” dates from that year Several years before this, Wigram’s interest had been engaged in the preparation of Concordances which should aid especially Bible students with no, or but little, knowledge of the original languages. The plan of these was determined on after conference with Mr. De Burgh, who found the workers, whilst there can be no doubt Wigram himself provided the money, although he humbly speaks of this only as “passing through my hands.” The first to appear, in 1839, was the Englishman’s Greek and English Concordance to the New Testament, and it was followed in 1843 by the Englishman’s Hebrew and Chaldee Concordance to the Old Testament. These volumes have largely aided intelligent, if not scholarly, acquaintance with the background of the Bible in both its parts, so that their issue by Wigram was a signal service of his rendered to the Church of God, which after the lapse of years still makes itself felt. Compilers of later works on similar lines have more or less been indebted to his scheme-cf., in particular, Scrivener’s Reference Paragraph Bible.

Dr. Thomas Neatby.

THOMAS NEATBY was born at Worsborough, near Barnsley, 1st August, 1835. His parents were fervent Christians, connected with the Methodists. The Methodists were preaching the gospel with no little power among the villages of South Yorkshire, and during a mission held in the Wesleyan Chapel at Worsborough Bridge, both Thomas, then only nine years old, and his elder brother professed their faith in Christ. About 1846 the family settled in Barnsley, where the father had taken over a timber merchant’s business. Here friendships, destined to be cherished sixty years later as some of the choicest blessings of life, were formed with two men whose names are imperishably linked with the beginning of the gospel in Inland China—HUDSON TAYLOR and BENJAMIN BROOMHALL.
At the age of seventeen Thomas began to preach in the Wesleyan Reform connection, but before long he was associated with Christians who became widely known as “brethren.” In those early days he shared young Hudson Taylor’s ambition for gospel service in China, and it was with this in view that he began the study of medicine.
He was apprenticed to doctors in Hull and Banbury, and afterward studied at Edinburgh University and St. Bartholomew’s Hospital. He graduated M.D. at St. Andrews University about 1861. By that time he had become closely associated with the work of the Christians known as “Exclusive Brethren” in London, and he gradually abandoned his plans for China. His medical practice began in Camden Road, but he removed his residence to Hampstead in 1866, remaining there until 1894, when he retired from his profession, after nearly thirty-three years’ most enthusiastic pursuit of it.

Sir Edward Denny, Bart.

It is especially pleasing for the Christian to enumerate -I- amongst the “poets of the sanctuary” and the sweet singers of the Master one whose advantages of birth, fortune, and title raise him above the level of his fellow-believers.
And such an one was the author of “Hymns and Poems,” including, “A pilgrim through this lonely world” (11), 
“Bright with all His crowns of glory” (31),”Sweet feast of love divine” (252),”What grace, O Lord, and beauty shone” (316),”While in sweet communion feeding” (323), and numbers more-all breathing loyalty to his Lord and Master, with intimate knowledge of His truth and will-dealing lovingly with His coming again and His millennial glory, with many a sweet stanza on the Pilgrim’s Path and Portion.

Lord Farnham.

SOMERSET RICHARD MAXWELL, the eighth Lord Farnham, was born in Ireland in 1803, and departed to be with Christ in 1884. His family claim descent from Henry III and subsequent kings of England, but he ever rejoiced that he was “adopted into the family of the great King and given to be an heir of God and joint heir of Christ,” and “esteemed the reproach of Christ greater riches than the treasures in Egypt,” so although he served his country as M. P. for some years, having been converted in early life, he devoted himself to the Lord’s work, writing and speaking for Him as opportunity offered. His presence was specially valued at the Dublin Believers’ Meetings. Of a self-effacing nature, he did not push himself forward.
He succeeded his brother Henry, who was burnt in a terrible railway disaster at Abergele, Wales, in 1868, and was previously better known as Hon. Somerset Maxwell, under which name he wrote “Sacred Poems on Subjects of Paramount Importance; “and also three prose works, “The Wells of Salvation,” “Atonement,” and “Realities.”
Of “The Wells” a reviewer said: “We are drawn on and on by it until the gifted and devout author exhibits the depth and breadth of that wonderful word ‘salvation’ as it is rarely exhibited. We thank him for his feast of good things; “ and a leading minister wrote: “I have found in a few pages of this volume suggestive matter for ten sermons.”

Count Guicciardini.

COUNT GUICCIARDINI was born on the 21st of July, 1808. He received the highest possible education, and had as one of his fellow-students the future Grand Duke of Tuscany. When the young Count had reached his twenty-fifth year a temporal wave of progress caused Leopold II to patronize a higher standard of education than had prevailed in Tuscany, and he called his friend Count Guicciardini to undertake the organization of a better educational system. It was no easy task. The young nobleman soon found that he would require to make a new class of teachers, and give special attention to the moral aspect of the art of teaching. Books on the subject were lacking, and Count Guicciardini was in quest of a suitable textbook when one day he met a well-known literary friend. He asked him whether he could recommend any good, moral book on the art of teaching. After some reflection his friend exclaimed, “Take the gospel.” The abrupt recommendation did not remain unheeded by the Count, who examined his valuable library, but could find no copy of the Bible in Italian. He had, however, the Latin Vulgate, and he began to read it as a fit source from which at least he might translate some helpful matter on the subject of his quest. With this object in view he read on day by day.
While Count Guicciardini was thus perusing the Vulgate Bible he began to discover several serious points of divergence between it and his Church, and his educational pursuits became lost in his more spiritual researches. It was in this frame of mind that one day he was about to go out for a walk. He was descending the magnificent staircase of his palace when he observed the caretaker at the bottom reading a book, which was hurriedly hidden on the approach of the nobleman. Filled with curiosity almost amounting to suspicion, the Count informed his servant that he had noticed his surprising action, and asked for an explanation. Begging his master to keep the matter secret, he confessed that the mysterious volume was the Italian Bible, and he handed it to the Count.”But do you understand it?” “Yes, some of it,” replied the dependent.”Well, take it, and come upstairs with me.”
Count Guicciardini and his caretaker were soon shut in a room in the palace reading and meditating together upon God’s Word, and this continued daily for some time.

T. P. Rossetti.

TEODORO PIETROCOLA ROSSETTI was born on the 26th of November, 1825, of pious parents. He was brought up most religiously, and more than one good Catholic friend ventured the prophecy that the lad would become a Saint. In the true and real sense of the word the prophecy was fulfilled! He made rapid progress in his classical studies, and with his fellow-students enjoyed many a walk in the country, reciting and discussing the Latin and Italian poets. Poetry is not an aftergrowth: it is innate, and appears early in the springtime of life. So in Rossetti. His early compositions showed how rich was his poetic vein.
The young student was now nineteen years of age, and among his companions was a priest, a few years his senior. They had arranged to take a long walk in the country one Sunday morning after mass. Rossetti arrived early that morning at his friend’s house, purposing going with him to the solemn sacrament. When he entered the young priest’s room he was shocked to find him enjoying a hearty Italian breakfast, which consisted of ham, figs, and wine!
“What are you doing?” exclaimed Rossetti. “Are you not going to say mass? And here you are eating!” “What harm is there?” asked his reverend companion. “Why, it is a mortal sin to eat before receiving the Lord,” remonstrated Rossetti.”Who says so?” indifferently retorted the young priest. “Why, the holy mother church,” replied Rossetti, indignantly.

Captain T. H. Hull.

THOMAS HILLMAN HULL was born in 1809 at Marpool Hall, Withycombe, Raleigh, Exmouth, the family estate (being Lord of the Manor), and entered the Indian Army as a young man, where he became a distinguished officer. He had to leave the army through ill-health, but God’s purpose was that he should become “a good soldier of Jesus Christ.”
He was brought to know the Lord through the agency of Mr. and Mrs. Anthony Norris Groves of Coonoor, S. India. These devoted servants of God received into their own house the broken-hearted young husband and his young wife who was dying of consumption, and they were the means of the conversion of both, so that the young wife died in perfect peace.
Capt. Hull returned to England, invalided from the army, but henceforth to live for Christ. Later on he married again one who was also a devoted Christian, and settled in Exmouth, where he was greatly used of God. He was an accomplished scholar and a clever and effective speaker. For many years he gathered large audiences in the Exeter Road Room, which had been built by his brother for the use of the assembly of Christians gathering there. It was a common sight to see a queue of people waiting for the doors to open when he proclaimed “the unsearchable riches of Christ,” and many were brought to the Lord, and led on in the Christian life by his teaching. He was prominent and active in preaching the gospel in the open air. The “common people heard him gladly.” He was also busy in teaching and instructing the saints in the various local assemblies, attending most of the annual and quarterly meetings in the North and South of Devon, ministering the Word. It would be impossible to speak of the many whom he led to Christ; and he was always seeking opportunities for service in train, on race course, and tract distribution. God graciously used His dear servant to the conversion of very many. He was always very humble, “esteeming others better than himself.”

W. H. Dorman.

WILLIAM HENRY DORMAN was born in 1802, of humble parentage. Converted at an early age, he became a Congregational minister, eventually holding the important pastorate of the Union Chapel at Islington. After earnest and prayerful study of the Scriptures, and comparing what he found in the Word of God with the existing state of things around him, he was led to associate himself with “brethren” about the year 1838. He immediately became recognized as a true minister, with, as it has been well said, “The source of all true ministry-these two things: the love produced in the heart by grace, the love which impels to activity; and the sovereignty of God who communicates gifts as seems good to Him, and calls to this or that service-a call which renders ministry a matter of faithfulness and duty on the part of him who is called.”
Mr. Dorman’s accession to the “brethren” so-called was notable in that he was the only Nonconformist minister of any real prominence in England who became connected with the remarkable spiritual movement which bears that name. He labored at Reading, where he was instrumental in leading Mr. C. E. Stuart to leave the Church of England and take his place in fellowship with the gathering of believers meeting there. He also ministered at Bristol for some years.
A very clear and concise speaker, he was closely associated with Mr. J. N. Darby for many years. But in 1866 he, together with Capt. Percy Hall, Thomas Newberry, Jos. Stancomb, and others, left J. N.D. ‘s fellowship, believing him to hold views which they regarded as almost identical with those of Mr. B. W. Newton.

Francis Hutchinson.

FRANCIS HUTCHINSON was the son of Rev. Sir Samuel Synge, Archdeacon of Killala (who assumed the additional surname of Hutchinson on succeeding his uncle). He was born on 18th January, 1802, and fell asleep in Jesus on 3rd April, 1833. He married the sister of the Earl of Donoughmore and left two sons and one daughter. His eldest son succeeded his grandfather in the Baronetcy.
Francis Hutchinson deserves a special niche in any work of reference to the “Chief Brethren,” for not only was he one of the first who met together for “the breaking of bread,” according to primitive custom, on the first day of the week, but it was at his house, No. 9 Fitzwilliam Square, Dublin, that the little company were led to come together in the Name of the Lord Jesus, owning the presence and sovereign action of the Holy Spirit in their midst. The brethren continued to meet for some time in Fitzwilliam Square, and others were gradually added to their number. The gospel was preached with a clearness and fullness and power unknown since the days of the apostles. Books and tracts were written and widely circulated. The grand doctrines of the Church, the operations of the Holy Spirit, the blessed hope of the Lord’s speedy return were brought out with great freshness and power to the uplifting of many hearts, and to the eternal blessing of hundreds of precious souls. Great interest was awakened, and those who ventured to their meetings were struck by the fact of hundreds of people assembled together without a minister, so-called, and yet there was no confusion, but “all things were done decently and in order.”
One after another becoming affected by the truth, were received into communion. The numbers so increased that in little more than a year the house of Mr. Hutchinson was found to be unsuitable for the meetings, and a large auction room in Aungier Street was hired for the purpose. From then on, as Mrs. E. Trotter writes, “the teaching and testimony of the men of 1828 not only directly animated and inspired the great evangelistic movement of 1857, but gave a new character to the missionary enterprise of the century, and antedated, in its fresh and unfettered study of the Scriptures, much truth which is now a common heritage of the Church of God.” The old evangelicalism had become to a large extent a negation. Here was a vision; this was the burning secret at the core of life, transforming it from within to without.

John Eliot Howard.

JOHN ELIOT HOWARD, the son of Luke Howard, the eminent meteorologist, was born in 1807. After he left school he went into his father’s business at Stratford, and he was a member of the firm of Howard & Sons, the well-known quinine makers and chemical manufacturers, up to the time of his death.
He was brought up as a member of the Society of Friends, and about the year 1835 the earnest study of the Scriptures, and the perusal of a little work entitled “ Jehovah-Tsidkenu, the Watchword of the Reformers,” were the means of opening his eyes to the doctrine of justification by faith. His baptism, and that of his beloved wife, took place on 28th July, 1836, and in October of the same year he resigned his connection with the Society of Friends.
On the 4th December he partook of the Lord’s Supper at the Baptist Chapel, Tottenham. From this time he began to preach the gospel, going out to the surrounding villages. He was at that time nearly thirty years of age. In 1838 he began a regular evening meeting in Tottenham, and on the 4th November the first meeting for worship and communion was held. This was in a small room in Warner Terrace. In 1839 he built the room in Brook Street; in 1842 there were eighty-eight in communion.

The Earl of Cavan.

LORD CAVAN was born in 1815, his days extending to more than threescore years and ten. Married in 1838, he was, at the time of his departure from this earthly scene, just on the verge of completing a happy half-century.
The singular manner in which the Lord in His loving-kindness drew him into His fold enhanced the happiness of his married life. Chosen in life’s prime as a signal vessel of the grace of God, the person, the cause, and the reproach of Christ became his joy and his glory.
On making Weston-super-Mare his home in 1860, he built the residence which visitors see, with its dark background of woods, as the train on its approach to the town winds round the base of the hill, on whose slopes it stands.

William Talbot Crosbie.

WM. TALBOT CROSBIE, of Ardfert Abbey, was the third of the Kerry landlords whom the Revival of 1861 brought out so boldly for the Lord to serve Him in the gospel, R. J. Mahony and F. C. Bland being the other two.
Born in 1817, Mr. Crosbie was brought to Christ as a very young man. After a long minority he entered upon the management of his large estate, and aided by his young wife, a sister of the late Lord Gwydyr, set to work to rearrange the farms and instruct the tenants. After a few years came the famine, but thanks to the measures Mr. Crosbie had taken in good time, the Ardfert Estate was saved.
In the midst of such labors as these, the mighty breath of the Holy Spirit, first felt in Ulster, began to be heard, and, at first, through unknown men and feeble instruments, the message of the gospel came as glad tidings to many. Every part of Kerry was affected, though only as to the Protestant population. The homes of the three we have named became the centers of a Divine energy which spread itself in all directions. The meetings originated then in the granary at Ardfert continued without interruption for many years. Many and wonderful were the scenes of awakening there and in Tralee, under the ministry of J. Denham Smith, T. Shuldham Henry, and many others whom Mr. Crosbie brought to Kerry and accompanied in the work.

Henry Dyer.

HENRY DYER was brought to the Lord at an early age, and first met with Christians assembling only in the Lord’s Name in London about 1846. Soon after he spent some years at Wellington, Somerset, and at Weymouth, in the family of the late J. G. Deck (whose hymns have so greatly helped the worship of many believers), and then was for a time at Sherborne, in Dorset.
His brother, Mr. William B. Dyer, a man of exceptional gift as a preacher of the Word, had gone to Yeovil about the year 1848, and was much used of God there and in the neighborhood. Mr. Henry Dyer, who was considerably younger, frequently visited him, and took up his abode in Yeovil about 1860, after his brother went to Kendal.
With the feeling that the occasional assembling of servants of Christ for united prayer and conference over the Scriptures was calculated to help them in their service, Mr. Dyer began a meeting for this purpose in Yeovil when such conferences were rare, and though comparatively small, it was very much valued. This meeting was held quarterly, and was the precursor of the larger and more extended annual meetings in that town. His faithful and loving service of those days is gratefully remembered both in Yeovil itself and in neighboring towns and villages, and he loved at times to speak of one and another who were brought to God through his reading the Scriptures and speaking at street corners-a work in which he was very diligent as long as he was able to continue it.

Gordon Forlong.

GORDON FORLONG was named after his grandfather, General Gordon of Parkhill, Aberdeenshire. He studied law in Edinburgh, practiced as an advocate in Aberdeen, and was then, as he put it, “a very prejudiced young deist.” Notwithstanding his deistical opinions, nourished by the reading of the principal deistical works of his day, he actually started what he termed “the Bank of Good Character and Skill,” the object of which was to help young men of good character to obtain reliable situations.
The young advocate went up to London in 1851, hoping to collect funds for his project. His conversion through this visit is related as follows by Alex. Marshall, who spent some time with him in Wanganui in 1901: “Whilst in London he had occasion to call on Mr. Hitchcock, of Hitchcock, Williams & Co., St. Paul’s Churchyard. On leaving, Mr. Hitchcock said to him: ‘Mr. Forlong, what a pity you are not a Christian!’ Unwilling to be drawn into a discussion on religion, he parried Mr. Hitchcock’s thrust by saying, ‘We Scotch people are well up in the Bible.”What a pity you are not a Christian!’ was repeated by Mr. Hitchcock. The Scotchman hummed and hawed for a moment, and then said that he did not understand Mr. Hitchcock. ‘If you think you are a Christian,’ said the earnest soul-winner, ‘sit down on that chair and talk to me about Christ.’ I cannot do that,’ replied Mr. Forlong. ‘No; I knew you could not,’ said the Christian merchant. ‘Now, Mr. Forlong, I would be very pleased if you would be kind enough to read a small book that I have.’ Mr. Forlong remarked that he read a good deal, and would gladly look over the book that he purposed giving him. The book he received was a copy of a treatise entitled ‘The Philosophy of the Plan of Salvation.’ As he studied it carefully, he was arrested by the words of Leviticus 17. 11: “It is the blood that maketh atonement for the soul.’ Whilst reading these words he was saved.”
Like Saul of Tarsus when it pleased God to reveal His Son to him, “immediately he conferred not with flesh and blood,” but straightway preached Christ. His first public testimony was given in 1852. During the Revival years, from 1858 to 1862, he gave himself heart and soul to evangelistic work in Scotland, often in active association with Brownlow North and his cousin, John Gordon, of Parkhill. Enormous crowds gathered to hear the two “gentlemen evangelists.” Much blessing followed in Glasgow, Edinburgh, Aberdeen, Perth, Ayr, Dumfries, Montrose, Annan, and numerous other smaller towns. During these years, as afterward in London, Mr. Forlong’s Bible-readings were of immense help to the many young converts of those soul-awakening days, the very memory of which brings inspiration.

Joseph Stancomb.

JOSEPH STANCOMB was brought to the Lord in early days, and taking a decided stand as a Christian, the gift bestowed upon him was richly developed for the help and profit of those amongst whom he had the opportunity of ministering the Word of God. In the solemn division of 1848, Mr. Stancomb, under the firm impression that some were not as prompt as they should have been in inquiring into certain doctrines alleged to be dishonoring to Christ, took his stand with the late Mr. J. N. Darby and others, and maintained that position for about twenty years, Having been left a widower with six children, he married, in 1854, Miss Martha Murly of East Coker, near Yeovil, who, after her conversion, had been much used of God for the beginning of a gracious work in that village. There he went to reside, and became the chief helper in the work that had been going on for nearly twenty years, the meeting having already been favored with the visits of various servants of the Lord, for whose reception the house of the late Mr. Murly was always open. He was much used of God to the blessing of many in the neighborhood, and also moved about a good deal in a wider sphere, his ministry being much appreciated.
Mr. Stancomb was a man of singular integrity of conscience before God, and it was this that caused him to be unable to go on in the position he had taken. A little over thirty years ago he was arrested, in common with some other men of discernment, by certain teachings of Mr. J. N. Darby, which they judged to be contrary to truth, and desired should be brought to the test of Scripture. Others refused even to allow a question concerning these teachings, and Mr. Stancomb very naturally asked himself: How can I stand in separation from those who are charged with sheltering unsound doctrine, through non-investigation, and yet go on with those who are allowing a similar doctrine, and refusing to consider it when it is brought before them?
Careful inquiry convinced him that those from whom he had separated had really judged and cleared themselves of complicity with the evil doctrine in question, and that their aim was to be subject to the Word of God and the authority of Christ in all things. He therefore felt that there was no godly reason for remaining in separation from them, though he did feel very deeply that there was ground for much deep humiliation before God on both sides, and in this some who had occupied a different position were of one mind with him. Meetings were held, therefore, for united confession and prayer, by means of which barriers were still further broken down, and God gave much blessing.

Henry Heath.

MOST brethren have heard frequent references to “the three Henrys,” a trio of Bible students and expositors whose helpful ministry of the Word is gratefully remembered. They were HENRY GROVES of Kendal, HENRY DYER of Bath, and HENRY HEATH of Woolpit, Suffolk.
HENRY HEATH was born at Teignmouth on 16th November 1815. About the year 1839 in the village of Tawstock, Mr. Heath was engaged as the schoolmaster in the school connected to the Tawstock Church. During this time he was studying for holy orders, and whilst thus engaged he was introduced to Mr. R. C. Chapman, of Barnstaple, who gave him an invitation to the Bible readings held in No. 9, New Buildings, every Thursday. To these readings Mr. Heath regularly came when his duties at the school were finished. He was greatly interested in the simple way of expounding the Word. The power of the Holy Spirit in unfolding the mind of Christ, through the Scriptures, so affected him that he became more and more exercised about his own position and purpose in life.
On one occasion Mr. Heath mentioned to a friend that the Scriptures had become a new power to his own soul, and he was learning that the Bible was a living book, not only a theological work, fitting his mental powers for study in Hebrew and Greek, but that it was the inspired Word of God, given to the Church of God in all ages.

Capt. R. F. Kingscote.

OF the old family of Kingscote of Kingscote, Gloucestershire, Capt. KINGSCOTE was in the Royal Lancers, but on his conversion he left the Army. He was a great friend of the late Duke of Cambridge, the cousin of Queen Victoria. Capt. Kingscote was the writer of several tracts and little pamphlets, and a series of addresses given by him at Park Street, London, on “Christ as Seen in the Offerings,” was printed and published in one volume, and helped many.
Capt. Kingscote took part in the private service at the funeral of J. N. Darby, held at the house of H. A. Hammond in Bournemouth, at which over 100 brethren were said to be present. Captain Robert F. Kingscote was born in 1811, and departed to be with Christ in 1893.

Andrew Miller.

ANDREW MILLER was born in the village of Kilmaurs, Ayrshire, on 27th January, 1810. As a young man he entered the firm of Smith, Anderson & Co., Glasgow, eventually taking up the London Branch of the firm, afterward changed into Miller, Son & Torrance, of Cannon Street.
While supervising a large London business, Mr. Miller was for a considerable time the voluntary pastor of a Baptist Church in William Street. As light from the Word of God was followed the sectarian principles were left behind, and the believers gathered on scriptural lines; Mr. Miller continuing to labor as an honored brother amongst them.
As a warm-hearted Evangelist, the best of the man was ever visible. He was greatly used in the conversion of souls, both amongst old and young. It was no uncommon thing for the preacher to bathe his impassioned appeals with tears while he pleaded the claims of the Master he loved. In fact, he was called by many “the Rutherford of brethren.”

John Morley.

JOHN MORLEY was born at Homerton, Hackney, London, 4th June, 1807, and resided in the same parish until his Home-call when close on ninety. He was the eldest of three brothers, the others being Samuel Morley, M. P. for Bristol, whose biography has been written by Edwin Hodder; and Wm. Morley, of Bow, all of whom are now reunited The gracious love and courteous demeanor of his mother and the unblemished character and cultivated mind of his father had great weight in molding the early life of their son.
Well known Christian preachers and workers ever found a welcome in the parental home, thus the sons were privileged to enjoy the personal friendship of Dr. Binney, Dr. John Pye Smith, John Clayton, James Parsons, and many others.
On leaving school in 1823 he joined the world-renowned firm of I. & R. Morley, Manufacturers and Whole sale Drapery Warehousemen. Integrity and assiduity marked the thirty-two years which he devoted to the upbuilding of the “House of Morley,” which, through the exertions of the parents, John and Robert Morley, and their sons, became one of the most prosperous and highly respected in the world’s metropolis. His influence over the young men of the house was always very great, and throughout the establishment he was regarded with the greatest respect and affection. On his retirement in 1855 he sent a unique letter to each of the employees, gave £100 to increase the volumes in the library, a family Bible to the porters, etc., in the establishment, in addition to monetary and other tokens of interest in the temporal and spiritual welfare of the various members of the establishment.

Thomas Newberry.

THOMAS NEWBERRY often praised God for the blessing of a Christian mother and a godly elder sister, for through them, like Timothy of old, he knew the Holy Scriptures from a child; and it pleased God to reveal His Son to his soul as Savior and Lord at an early age, so that he knew the blessed experience of being “born again” (John 3. 3), by the incorruptible Word of God, which “liveth and abideth forever” (1 Peter 1:23). And his Christian life commenced with a love and reverence for the Holy Scriptures, which were his food and “the joy and rejoicing of his heart” (Jer. 15:16) throughout his long and active life, so that he became “mighty in the Scriptures” (Acts 18:24), and one of the most reliable and profitable expositors of the Bible.
During the early years of his Christian experience he was but an ordinary reader of the Word of God for comfort and instruction; but sixty-one years ago he began the diligent study and searching of the Scriptures in the original Hebrew and Greek languages. Pursuing these studies for twenty-five years, he felt constrained to commence that which will be one of the best memorials of his valuable life, “The Englishman’s Bible,” which is now widely known and greatly prized by Bible students as one of the best helps ever published for enabling ordinary readers to discern the beauties of the original “sacred Scriptures.”
This work has been highly commended by competent scholars, who express admiration at the immense labors bestowed upon the book, and the valuable and reliable information given in its marginal notes, which help Christians to understand somewhat of the precious treasure which God has given in this, His own Word.

J. J. Penstone.

JOHN JEWELL PENSTONE, of London, was truly an able Bible scholar and Christian poet. His poem on “The Servant’s Path in a Day of Rejection” has been of spiritual help to believers in all parts of the world.
From the time of his conversion to God, while quite a young man, he continued to serve the Lord diligently. The record of his life was truly the history of the (so-called) Brethren. Taking a prominent part in the revival of the early “forties,” he was intimately associated with Robert and John Howard in the work of God at Tottenham. From the opening of Brook Street Chapel he continued to be closely associated with the work of God carried on there, and afterward at Bruce Grove Hall. While he was known and loved all over the country, the Tottenham meeting had a special place in his affection.
An incident in his early Christian life is worth recording for the benefit of young preachers (and many old preachers, too.) When he commenced to preach the gospel, he used to fear he would soon lack subjects for his discourses and he was led to communicate his fears to a converted relative, who was then a prominent member of the Society of Friends. The advice received was: “Let the Book speak to thee, Johnnie, then thou wilt have no difficulty in speaking to the people.” This advice was very closely followed throughout his long and laborious ministry, and was, no doubt, the secret of so much of the success and blessing that attended his work.

John N. Scobell.

IN F. T. Bullen’s charming book, “The Apostles of the South East,” “setting forth the difficulties, the dangers and the triumphs of the humble class of Christians mentioned,” a little assembly of brethren, he mentions the use of a hymn book, with appendix. This little compilation was, and is, well known to many thousands of the Lord’s children under the title of “Scobell’s Hymn Book,” especially in the West of England. The full title being, “Hymns and Spiritual Songs for the Children of God.” It was published in the early days of the wonderful spiritual “brethren” movement, and whilst being “the result of the communion of many Christians with a desire to promote the joy and edification of the Church of God,” as the compiler, John Nsticke Scobell modestly states, it was without doubt largely owing to his enthusiasm, patience, and generosity that the book was published.
Dr. A. R. Short in his “History” mentions “Scobell’s well-known Hymns with Appendix,” and states: “It contains very many magnificent hymns to which compilers of all evangelical denominations might well pay attention.”
Mr. Scobell was a B.A., a J. P. for Somerset and Cornwall, and came from a very old family in Devon. He had seats at Hallatrow Court, Somerset, and Nancealoerne, Cornwall. He was born in 1803 and died at the advanced age of 80 in 1883.

Henry William Soltau.

HENRY WILLIAM SOLTAU, the second son of George Soltau, a merchant of Plymouth, was born on the 11th of July, 1805. His father was a godly man, of great energy and foresight, and was one of the founders of the Plymouth Free School, which grew to be one of the largest schools in England. The Bible was taught daily, but no child was compelled to attend the Scripture lessons against the wishes of the parents. He opposed the building of the theater, when a member of the Town Council, but without success. He died at the age of forty-four, and seemed to have a vision on his death-bed of all his six children safely reaching the heavenly home. His mother was a woman of strong character, and great piety, and Henry was devoted to her.
One of Henry’s early recollections was being taken in a boat to row round the “Bellerophon,” when Napoleon the First was on board her on his way to St. Helena.
When preparing to go to Cambridge, he read with a private tutor in Kent, having as companions, Samuel Wilberforce and his brother. Entering Trinity College, in 1825, he took his degree in 1827, and there proceeded to study at Lincoln’s Inn, and was in due time called to the Chancery Bar. He was greatly interested in natural history and in science generally, and was widely read in many branches. He studied Hebrew in order to understand the Old Testament, and was at one time an earnest seeker after the Truth, longing for rest in his soul. He said he never remembered hearing a clear gospel preached, though he listened often to Charles Simeon and to other leading evangelicals when at Cambridge; it always seemed to him that “faith in the merits of Christ and doing one’s duty” were inseparably mixed. He endeavored to do what was right, observed the forms of religion, gave away to charities, and read the Bible, and other duties, but he had no peace. He settled in London, and was soon carried away by the attractions of worldly society, and was fascinated by the “innocent amusements” of the day. A great lover of music, he went often to the opera. His attractive manner, sparkling wit, keen intellect, and extensive literary acquirements made him a favorite in society, and he found life opening before him, with wealth and honors awaiting him. But God was preparing him for better things.

J. B. Stoney.

JAMES BUTLER STONEY was born at Portland, J Co. Tipperary, on 13th May, 1814. His father was a strict Puritan and his mother (nee Butler) equally strict from a different point of view. Her four sons remarkably answered to her culture in mind, in address, and in manner of life. They had private tutors, and lived in a country home, with only country pursuits and pleasures.
J. B. S. entered Trinity College, Dublin, at fifteen, taking his place at 70 out of 92. At nineteen he was Senior Freshman and well up in Classics and Law. His first religious impression was as a boy, when the Rev. Baker Stoney, Rector of Castlebar, the friend and fellow-worker with Mr. Nagle of Achill, came to Portland. At family prayers he read Acts 9, and dwelt on the fact that God’s salvation was so great that He could send a “light out of Heaven” to arrest one soul, and in that light was seen a Savior in the glory of God for a man on earth who was stamping out His Name from the earth. He saw that just One and heard the voice of His mouth (Acts 22 and 26).
The youthful mind is “wax to receive and marble to retain,” and he never lost the sense of the revelation in Christ of the “kindness and love to man (philanthropy) of our Savior God” (Titus 3. 4). But the ambitions and joys of youth left little room for serious thought. He was eagerly following his studies for the Bar; all his prospects in life depended on his success at the Bar.

F. C. Bland.

F. C. BLAND was born in 1826, at Derriquin, upon the Kenmare River, County Kerry, where his family had been settled for generations. His early life was spent in Ireland, and in due course he entered Trinity College, and received his degree in Arts from the University of Dublin. At the comparatively early age of twenty-three he married the lady who was in no mere conventional sense his companion and friend and fellow-helper through all the vicissitudes of five-and-forty years. On his marriage, Mr. Bland settled at Derriquin, devoting himself in part to the management of the estate, which, under his care, emerged from the barbarism in which many parts of Ireland were sunk at the time of the potato famine, and in part to the amusements and hospitalities of an Irish country gentleman in a county as noted then for its social pleasures as it is famous at all times for its extraordinary natural beauties. A man of commanding presence and charming address, Mr. Bland was a special favorite with his fellows, and among the tenantry his word was law. Throughout the estate, indeed, his rule was a “benevolent despotism.” In 1859 he served the office of High Sheriff for Kerry, and at the time of the revival in the south of Ireland he held a prominent position among the gentry of the county.
Dromore Castle (where lived the well-known Christian gentleman, Mr. R. J. Mahony) and Derriquin were neighboring estates. F. C. Bland and R. J. Mahony had known each other from infancy, and their mutual affection was like the love of brothers. Early in the year 1861 some earnest words spoken by Mr. Mahony at a gathering of parochial school children at Dromore Castle made such a deep impression on some of the adults present that meetings for prayer followed. One and another became deeply anxious about eternal things, and soon an increasing company of the peasantry were rejoicing in new-found blessing. The Ulster revival of 1859, and the Dublin awakening of 1860, had failed to make any sensible impression upon the people of the south. But God was about to work among them in His own way. A friend from a Midland county, hearing of the work, paid a visit to Dromore, bringing with him C. H. Mackintosh, whose ministry by word and pen has helped so very many. A meeting was arranged, and the closing passage to the 2nd chapter of the Epistle to Titus was his subject. Among the number who attended were Mr. and Mrs. Bland, and both of them were brought to Christ by ‘ the Word.
In those bright days of the early revival there was a striking freshness and power about the testimony. As in apostolic times, the convert not infrequently became a witness and a minister at once, seemingly as the natural outcome of the blessing received. Boon companions and bosom friends in recreations of their boyhood, and in the pleasures and pursuits of their early manhood, Bland and Mahony now became united in preaching Christ to their friends and neighbors. The blessing spread among the gentry, and at the summer assizes at Tralee eight members of the grand jury took part in public meetings for the preaching of the gospel. And the fruit of that work still lives. Many Christian homes there are in Munster where “the Kerry revival” is reckoned as the epoch of their spiritual blessing.

George Brealey.

GEORGE BREALEY was a capital tract writer, and the “Blackdown Tracts” have been scattered far and near, and God has used them in the conversion of many souls. He was best and most widely known in the south and west of England as a willing-hearted, warm-hearted, whole-hearted evangelist, whom God had greatly owned in soul-winning.
He was born of poor but respectable parents at North Tawton, Devonshire, on 4th September, 1823. The family had many hardships, and, strange to say, though his parents were decided Christians, he was apprenticed at the age of fifteen to an infidel uncle, who, in addition to being a country shoemaker, kept a public house. Here he learned to drink, swear, and fight, but becoming seriously ill, he was obliged to return home.
At three o’ clock on Whit Sunday, 1841, his mother found him in a public-house playing cards with two other young men. A short time previously they had taunted him with being a “Methodist.” He had set to and thrashed both of them, and then took them to the public-house to prove he was no “Methodist.” His poor mother finding him in such a place at such a time, fell on her knees and pleaded with God for her erring boy. He was completely overpowered by his mother’s prayers and entreaties, and, turning to his companions, said, “Good-bye, mates, I shall never enter this place again, as I have done.” “What,” they replied,” you going to turn `Methody.’ He’s afraid of his mother.” This taunt annoyed him, but he was enabled to control his feelings, and quietly replied, “I am not afraid of my mother. You know I love her too well; but I am afraid of God and of my sins. Will either of you go to Hell for me?” “No,” they replied, “we don’t want to go for ourselves, much less for you.” “Then,” said he, “don’t laugh at me for turning round and trying to escape.” He left with his mother, and soon after obtained peace with God.

William Collingwood.

AMONG the long list of honored and esteemed servants of God whose names are associated with the inception of what has become known as “The Brethren Movement,” none were more loved and trusted than WILLIAM COLLINGWOOD, the friend and fellow-worker with most of that illustrious group of truth-loving men whose testimony has proved a blessing to thousands of God’s people all over the world.
Born at Greenwich on 23rd April, 1819, he was educated at Oxford, where his grandfather was printer to the University. At Christ Church School he showed great aptitude for classics, but when he was offered a place on the Foundation of the College, he was not able to accept. His father’s friend, J. D. Harding, and his cousin, Collingwood Smith, encouraged him to become an artist, and he rapidly came to the front as a painter of interiors and landscapes. In 1839 he settled at Liverpool as a teacher of drawing, and, after election, to the membership of the Water Color Society.
For some time he attached himself to Dr. M`Neile, of St. Jude’s, at Liverpool, a then famous Evangelical Churchman, Later he became acquainted with Lord Congleton, George Muller, and other leaders of a movement which aimed at the carrying out of the Scriptures in their simplicity and entirety. In 1844 he joined the late John Price, of Chester, John Plunkett, Thomas Porter, and a few others in meeting simply in the Lord’s Name at Back Canning Street, Liverpool. Afterward they met in the Crown Street Hall, built by Mr. Collingwood, who took a leading part till he left Liverpool in 1884. He continued to the end a strong supporter of the original principle of receiving Christians as such, and a friend and fellow-worker of all active Evangelicals.

Henry Groves.

HENRY GROVES, the eldest son of Anthony Norris Groves, missionary to Persia and India, was born at Exeter, in Nov., 1818. Together with his brother Frank, who was a little more than a year his junior, he had for his earliest teacher, Mr. Henry Craik, afterward so well known in connection with Mr. George Muller, of Bristol, and was linked up with Lord Congleton, Dr. Cronin, and other devoted servants of God.
He was ten years old, and his brother was nine, when they accompanied their parents and John Kitto through St. Petersburg and Moscow to Bagdad. They commenced their travels in May, 1829, and continued them till December. The fatigue and danger of that long journey early taught the boys to endure hardness; but those traveling experiences were as nothing to what lay in store for them at their destination. In April of the following year, the plague broke out in Bagdad, and the mortality often considerably exceeded a thousand a day. Fifty unburied corpses might be seen during a walk of 500 yards, and the wails of naked and starving children who roamed the streets were heart-breaking. When this calamity was at its height, an inundation of the river took place. Upwards of 5000 houses crumbled, and in many cases crushed the inhabitants, but a small strip of rising ground at the end of their street saved the missionary’s family from the water entering their dwelling. Mrs. Groves had died of the plague, and the stricken household presently found themselves, after the subsiding of the water, threatened with another danger-the doomed city was besieged by a Turkish army. Bullets were constantly flying overhead as they slept on the house-top, and bands of robbers broke once and again into the house, carrying off whatever they chose. During all this time the necessities of life had risen to an enormous price, and the food so dearly purchased had to be eaten at night and in the cellar, to prevent its falling into the hands of the lawless and starving mob.
At length deliverance came, and also fresh missionaries from England. The boys’ deaf tutor (afterward the celebrated Dr. Kitto) returned home, and the friends who arrived took up their education to some extent; but so terrible were the experiences of those days, that Mr. H. Groves said that after leaving England, he cannot remember that he was a boy at all.

F. W. Grant.

F. W. GRANT was born in the Putney district of London, on 25th July, 1834. His conversion was occasioned by the reading of the Scriptures himself, and not through the instrumentality of others. He was educated at King’s College School with the expectation of securing a position in the War Office. The necessary influence for this failing, he went to Canada when he was twenty-one years of age. At the time he came to Canada the Church of England was opening parishes in the new parts of the country, and he was examined and ordained to the ministry without having taken the regular college course. He left the “systems” on receiving light through the reading of the literature published by so-called “brethren,” and lived for a time in Toronto, afterward coming to the United States, where he lived in the city of Brooklyn, and then in Plainfield, N. J., till his death. He was the leader in what is known as “the Grant party” in America.
His claim for a permanent place in the hearts of the saints rests-as it really does with any, but more ostensibly than with most-in his identification with the Word of God. Unknown to many in the flesh, who have profited by his ministry, with little of what may be called popularity, or the magnetism supposed to be so essential in a leader, he is lost sight of in the precious truth which it was his joy to unfold. Those who knew him personally loved him for the worth and Christian nobility of his character, the fruit of God’s grace; for that wondrous mind received from Him; and for the simplicity and dignity of a true Christian man. But it is not of these things that we speak, while we would ever seek to walk in the steps of piety and faith wherever seen. We turn rather to that Word to which he held fast, and, in conscious feebleness and dependence, used so constantly. What views of the Word did he give us! What thoughts of Christ! What truths under the guidance of the Holy Spirit! These abide.
He had been for years a diligent student of the Book of Psalms. Not only did their contents attract, but the form in which they were written-their divisions into a Pentateuch, the acrostic form of a number of them, their evident relation one to another in various groups-all these things impressed him with the fact that God had written them upon a distinct plan in which the numerical significance of psalm and group and book had a clearly marked and important place. But if the Psalms were written thus, why not all Scripture? So he went on, till he found the same divine harmony throughout the inspired Word, set to work, and with unbounded patience produced “The Numerical Bible,” issued in several volumes, unfortunately not embracing the whole Bible. He was the author of “Facts and Theories as to a Future State,” “Genesis in the Light of the New Testament” “Spiritual Law in the Natural World,” “The Crowned Christ,” and many other valuable books and pamphlets, which have had an extensive circulation on both sides of the Atlantic.

John Hambleton.

AMONGST gifted evangelists whom God has raised up during the last forty years are the names of three remarkable and unique men, namely, Richard Weaver, Henry Moorhouse, and John Hambleton. The trio were well known to each other, and frequently labored together-especially in their earlier days of service-in various parts of the great harvest-field. God greatly owned and blessed their labors, and it is not too much to say that thousands of sinners were saved, and thousands of saints were helped, through their ministry. During the first twenty years of Richard Weaver’s preaching he was more used in conversions than any modern preacher. Mr. D. L. Moody was never ashamed to tell of the blessing he received through Harry Moorhouse’s first visit to Chicago. Hambleton was not so well known as Weaver or Moorhouse, but in his own line of things he was none the less gifted. These three servants of Christ signally illustrate the truth of Romans 12:6: “Having then gifts differing.”
JOHN HAMBLETON was born and brought up in Liverpool. He had the unspeakable advantage of a godly mother, who early taught him to reverence the sacred Scriptures. His mother lived what she taught, and her consistent, Christ-like life was one of the links in the chain of his conversion. When a mere lad he disobeyed his mother, was drawn into sin and vice through evil companions, and, at the age of sixteen, ran away from home and entered the theatrical profession. For sixteen years he traveled in Australia and America as an actor, theatrical manager, adventurer, and gold digger. Though mixing with infidels and scoffers, and hearing their objections to, and tirades against, the Bible, he never doubted that the Scriptures were God’s revelation to man. “In my own heart,” he wrote, “I believed every doctrine of the Christian faith, though I was a rejecter of Christ and a neglecter of God’s great salvation.”
When the news of the discovery of gold in California reached him, he determined to leave Australia and go to the diggings. After reaching San Francisco, he set out for the gold-fields. When in California he had many narrow escapes from death. Once his grave was dug, his companions thinking that his end had come. As he lay under a tree at the point of death, he became thoroughly aroused to a sense of his guilt and danger. Writing of that solemn occasion, he said: “As I lay upon that grassy couch, apparently upon the eve of death, my soul trembled as conscience suggested the question, ‘Where will you go when the end comes?’ Then the scenes of my past life rushed with fearful imagery through my mind. I thought of the home I had deserted, of my mother’s heart I had broken, the talents I had abused, the grace of God which I had despised and rejected. And then I thought of the just retribution of the wicked and of the awful eternity, when impenitent sinners such as myself shall reap ‘forever and ever’ what they have sown in time.”

William Kelly.

WILLIAM KELLY-the title-pages of whose writings generally bear only the initials “W. K.”-was born in the North of Ireland, in 1820. Being early left fatherless, he was already supporting himself by tuition to the family of Mr. Cachemaille, Rector of Sark, when, in 1840, he made the Christian confession, and he shortly afterward embraced the views of the church characteristic to “brethren,” with whom he then at once united. He retained a close connection with the Channel Islands for thirty years, residing chiefly in Guernsey, but for the latter half of his Christian career his home was at Blackheath.
He was a graduate, in classical honors, of Trinity College, Dublin, and was recognized as not merely a sound, erudite scholar, but a controversialist of formidable caliber. Besides aiding Dr. S. P. Tregelles in his investigations as a Biblical textual critic, Mr. Kelly himself published, in 1860, a critical edition of the Revelation of John, which Professor Heinrich Ewald, of Gottingen, declared was the best piece of English work of the kind that he had seen.
Such studies were carried on concurrently with the editing of a periodical entitled The Prospect. He took up the editorship of The Bible Treasury in 1857, and continued till his death, 50 years after. As editor of the Bible Treasury he was brought into correspondence with such men as Dean Alford, Dr. Scott the lexicographer (whom he convinced of the true force of the word unhappily rendered in the Authorized Version of 2 Thessalonians 2:2, as “is at hand”), Principal Edwards (who confessed to Mr. Kelly his conversion to the pre-millennial standpoint), with Professor Sanday, of Oxford, and other living theologians.

William Lincoln.

WILLIAM LINCOLN was born in 1825, in the east of London, and converted to God at the age of 17; his soul having been convicted of sin through reading Doddridge’s “Rise and Progress of Religion,” though the book did not bring him into peace. Desiring to serve the Lord, he first thought of missionary work, and was a year studying under the Church Missionary Society, but was refused on account of his parents having died of consumption. He then entered at King’s College, London, of which he became an associate; was ordained at Preston, in 1849, by the Bishop of Manchester; labored in the establishment there and at Pudsey; and finally came up to London as curate at St. George’s, Southwark. While there he preached mostly at a district church in the London Road, drawing very large numbers; and in 1859 obtained the appointment as minister of Beresford Chapel, Walworth. Here his preaching was very attractive, and the place was soon filled to excess.
But his soul began to be exercised about his position in the Church of England, though he preached and published a sermon on Infant Baptism, seeking to refute Mr. Spurgeon’s memorable discourse on Baptismal Regeneration. But he continued more and more to realize that his position was a false one, and the remaining copies of the sermon just mentioned were carefully burnt. In 1862 he finally broke his connection with the establishment. He read out his reasons for so doing on a Sunday evening to a congregation which crowded the building to the utmost. The effect was, of course, at once manifested in the reduced attendances, though large numbers still continued with him, a few, however, dropping off by degrees.
Immediately after his secession, he wrote the “Javelin of Phinehas,” in which he exposed by the Word of God, the evil of the union between Church and State. The work at Beresford continued to progress, though the changes were gradual; one step at a time, we may say, just as light was given. Many attempts were made to get Mr. Lincoln to join one or other of the various denominations; but his expressed determination always was, “never to join anything or any party,” but to cleave to the Lord alone. His purpose and joy ever was to press the truth of gathering to the Lord’s Name alone, making Him the one center, and going forth “to Him, without the camp.” None preached more faithfully the doctrine of separation, and to Jesus only; and we may add that he practiced what he preached.

C. H. Mackintosh.

CHARLES HENRY MACKINTOSH, whose initials, “C. H. M.” are known worldwide, was born in Glenmalure Barracks, County Wicklow, Ireland, in October, 1820. His father was a Captain in the Highlanders’ Regiment, and had served in Ireland during the Rebellion. His mother was a daughter of Lady Weldon, and of a family long settled in Ireland. At the age of eighteen the young man experienced a spiritual awakening through letters received from his sister after her conversion, and obtained peace through the perusal of J. N. Darby’s “Operations of the Spirit,” being specially helped by words to the effect that “it is Christ’s work for us, not His work in us, that gives peace.”
Entering a business house in Limerick, the young Christian “gave attention to reading,” and diligently applied his mind to various studies. In 1844 he opened a school at Westport, throwing himself with much enthusiasm into educational work. His spiritual attitude at this time may be inferred from the fact that he aimed at keeping Christ enshrined in the citadel of his life, and making Christ’s work his chief concern. At length, in 1853, he feared that his school was becoming his primary interest, and accordingly he gave it up.
In the meantime his pen had been busy with expository notes on the books of the Pentateuch. At intervals during the past forty years the volumes of “Notes by “C. H. M.” have been issued, one each upon Genesis, Exodus, Leviticus, and Numbers, and two upon Deuteronomy. These works, which are characterized by a deep-toned evangelical spirit, have been published in successive and large editions, and the Preface was signed by his friend Andrew Miller, who largely financed their issue, and who correctly says of the teaching: “Man’s complete ruin in sin, and God’s perfect remedy in Christ, are fully, clearly, and often strikingly presented.”

R. J. Mahony.

RICHARD J. MAHONY, of Dromore Castle, Co. Kerry, is often spoken of as the Jonathan to F. C. Bland’s David, and he is referred to in that dear friend’s life; but he had a personality of his own, and well deserves a place amongst the “Chief Men Among the Brethren.”
Mr. Mahony was born in 1827, and succeeded to his father, who died very suddenly in the year of the potato famine. Although marked out for a public career, and fitted by natural gifts for almost any position, he devoted himself to promote the good of his tenantry and neighbors, and thanks to his efforts Dromore became a pattern estate. Even to the extent of winning the highest praise from the Dublin Freeman’s Journal, a paper flagrantly hostile to the landed gentry of Ireland.
Mr. Mahony married, in 1856, Miss Waller of Limerick, a true help-meet in every good work. The Ulster Revival of 1859 had run its course and waned, without extending to the other provinces of Ireland. A few words in a brief heart-stirring address when he spoke of the love of God and the redeeming work of Christ at a meeting held in his great Hall, in January, 1861, led to a great and widespread revival.

John G. M’vicker.

JOHN G. M’VICKER was born in Belfast on 15th March, 1826, and died in London on 5th January, 1900, at the age of 73. For more than forty of those years he knew that God was his salvation, and in that knowledge he served Him-chiefly, at first, in the North of Ireland, and later in London. He was in his early years a Presbyterian minister. Having ceased to be so, he continued until the end, disclaiming any denominational name, to teach and preach Jesus Christ.
It was during the awakening of 1859 that he was brought into the light which lightened him during all his after days. A man so living as he was, so large of heart and so sympathetic, could not, and did not, fail to suffer. For suffering he had a great capacity, and his trials were many. God “acquaints His comforters with grief,” and Mr. M Wicker was one who, having suffered, could, deeply feeling, console those needing comfort. They are very many, and they are everywhere to be found.
He loved Scotland, and often visited this country. Who that has heard him speak in the meetings in Glasgow, or, perhaps especially, heard him pray, will forget him? He spoke once on, “Sirs, be of good cheer, for I believe God, that it shall be even as it was told me” (Acts 27:25). Let that stand as expressive of the man and of his ministry.”I believe God. ‘ Certainly he did that; it was his characteristic, personally. “Be of good cheer... it shall be even as it was told me.” Such was the tenor of his ministry. “Be comforted; not one word shall fail, for the guarantee of fulfillment is the character of God.”

Albert Midlane.

ON January 23rd, 1825, there was born in the town of Newport, in the parish of Carisbrooke (famed for its castle), in the Isle of Wight, one who was to cause myriads throughout the world to sing of “the Friend of Sinners,” and to allure many to the “Home above the bright blue sky.”
ALBERT MIDLANE never knew the blessing of a godly father, but admitted that he owed much to a spiritually minded mother and a devoted sister. He commenced life as printer, but after three years left “the art preservative” and became an ironmonger’s assistant-for long years being in business on his own account, one who mourned his decease having been in the employ of his firm for over fifty years.
In his boyhood days he was brought into touch with Thomas Binney, the author of “Eternal Light!” from whom he may have received some impetus to persevere in the poetic line. After many youthful attempts he had the joy of seeing published a hymn, written at Carisbrooke, in 1842. His first hymn to be used was “God Bless our Sunday School,” to the tune of the National Anthem, written in 1844, when he was nineteen years of age. Since then hymns and poems to the number of about one thousand have flowed steadily from his pen. These include the popular revival and prayer meeting hymn sung in all lands: “Revive Thy Work, O Lord.” The glad evangelistic refrains: “Oh what a Savior is Jesus the Lord,” “Salvation, oh, salvation, endearing precious sound,” “Oh what a glorious truth is this, Jesus died,” “How vast, how full, how free, the mercy of our God,” “Hark! the Voice of Jesus calling,” “I am not told to labor,” “Oh what a gift the Father gave,” “All things are ready, come,” and “Passing onward, quickly passing.” The hymns of adoration and worship, still sung in many Assemblies: “Sweet the theme of Jesus’ love,” “Without a cloud between,” “Thine, Jesus, Thine,” “Bound for glory, pressing onward,” “He comes, He comes, the Bridegroom comes,” as well as many pieces on various themes.

H. H. Snell.

HUGH HENRY SNELL was born in 1815. He was converted early in life. He practiced as a doctor at Lifton, on the banks of the Tamar, in Devon, and also at Launceston, Cornwall. He frequently preached at the little meeting of “brethren” at the latter place. Afterward, on removing to Plymouth, he associated himself with J. L. Harris and Henry Bulteel-both ex-clergymen-for many years in preaching and teaching. He gave up his practice, and devoted his life entirely to the work he believed God had called him to. While at Plymouth he entertained the Lord’s servants most hospitably, R. C. Chapman being a frequent guest; and John Hambleton mentions in his well-known book, “Buds, Blossoms, and Fruits,” that he stayed with “Brother” Snell at Plymouth.
Later on Mr. Snell preached and taught in many of the large cities and towns of England and Ireland, besides visiting and confirming (in the true scriptural sense, i.e., strengthening) the smaller meetings then springing up all over the country. Eternity alone will declare the value of this work. Equally gifted with his pen, he wrote largely on prophetical and other subjects. His works most known being “Streams of Refreshing,” which has run through twelve editions; “Notes on the Book of Revelation,” “Lectures on the Second Coming,” “Inspiration of the Scriptures.” He was a much valued speaker at the famous Meetings on Prophecy at the Freemasons’ Hall, in 1864, and it is interesting to note that the other speakers at these meetings included such gifted “chief men” as L. Strong, J. L. Harris, H. W. Soltau, J. M. Code, Lord Cavan, P. H. Gosse, W. Lincoln, C. Hargrove, and several others.
Mr. Snell fell asleep in Jesus, very happily, at Sheffield in 1891.

Donald Ross.

DONALD ROSS, the veteran Scottish evangelist, was born 11th February, 1823, of godly parents in Ross-shire, Scotland, and was brought up in the nurture and admonition of the Lord. Twice each day in his home they surrounded the family altar, the Scriptures being read, and God’s help, protection, and blessing sought. He intensely disliked “family worship,” feigning headache as an excuse for his absence. His description of himself at this time is not at all flattering. He says he was “as proud as a peacock, and as empty as a drum,” and yet he “said” his prayers night and morning, lest God would judge him. At the age of fifteen, alone among the heather on a hillside, returning from visiting a dying brother, he was brought to a knowledge of the soul-saving truth of the gospel through the words of John 18. 8: “If ye seek Me, let these go their way.”
He was connected with the Established Church of Scotland, but left it at the Disruption of 1843, and identified himself with the Free Church. On his removal to Edinburgh he attached himself to the church of which Mr. Tasker was minister, and actively engaged in evangelistic work. From 1858 to 1860 he was missionary among the miners of Lanarkshire.
In 1860 he was appointed secretary and superintendent of the North East Coast Mission, making the city of Aberdeen his head-quarters. During the ten years that he filled this important and responsible position he was greatly used of God in the conversion of souls. These were the glorious “revival days” when the Holy Spirit worked so wondrously in Scotland. Thousands of persons of all ranks and classes were aroused from their slumber, and were earnestly inquiring what they had to do to be saved. Multitudes were brought to know Him whom to know is life eternal, and openly confessed Christ as their Savior. Mr. Ross gathered around him a band of earnest, aggressive gospellers. The “war” was carried into the enemy’s camp, and citadels of Satan were attacked and captured. In country districts and in fishing villages, in towns and cities, the heralds of the Cross were busy. Brownlow North and James Turner, Hay M`Dowall Grant and Reginald Radcliffe, Lord Kintore and Richard Weaver, Gordon Forlong and Harrison Ord, Duncan Matheson and Donald Ross, gathered numerous sheaves of golden grain for the Lord of the harvest. Duncan Matheson and Donald Ross were men of kindred spirits, and were splendid gospel pioneers. Matheson was accustomed to speak of his friend as “that Caledonian warrior.”

Thomas Ryan.

THOMAS RYAN came of a good family stock in the South of Ireland. In earlier days he had been, like most young country gentlemen, gay and careless, devoting his time to hunting and other rural pleasures; but being intended for “the Church,” he came to Dublin to carry on his University studies. In the good providence of God he was soon brought under the influence of some of the early “brethren,” his heart was opened to the reality and power of the gospel of God, and under the teaching of the Holy Spirit the Bible became a new book to him. Conscientious difficulties respecting the Prayer Book in general, and the Ordination and Baptismal services in particular, soon arose, and quickly led him, much to the annoyance and disapproval of his father, to abandon his intention of becoming a clergyman, and to devote himself, with increasing joy, to the fellowship of spiritually-minded Christians, and to various spheres of free evangelistic work.
About this time, or very shortly afterward, he made the acquaintance of Mr. J. N. Darby, Mr. J. G. Bellett, and many other leaders of what is known as the early “brethren” movement. At first he threw in his lot with Mr. Darby, but retired from fellowship with Mr. Darby many years ago.
For the past forty years Mr. Ryan gave himself with much devotedness and catholicity of spirit to the ministry of the Word in the assemblies, and in connection with Young Men’s Bible Classes in various places did a magnificent work in opening up the Scriptures and grounding many in the foundations of the faith, specially in those truths which cluster round the person and the Cross of Christ.

J. Denham Smith.

JOSEPH DENHAM SMITH was born in July, 1817.
He had a happy childhood, and possessed a buoyancy of spirit which never forsook him. His widowed mother, a devoted Christian, longed for his early conversion, and abundantly were her prayers answered.
At the age of sixteen he first preached the gospel, and many were thrilled by his lifting up of Christ. Hearing of Ireland’s need, he determined to settle in that land, and there for many years spent a happy and blessed life in pointing sinners to Christ. In 1841 he commenced his more recognized public ministry at Newry, where his memory is still held in affection and gratitude. Thence he removed to Kingstown in 1848, and devoted himself to the pastorate of the church that he was instrumental in planting in Northumberland Avenue, and which was destined to prove so remarkable a center of spiritual life to multitudes.

Charles Stanley.

MANY have reason to praise God for blessing and help received through the perusal of tracts with the well-known initials, “C. S.” being the initials for CHARLES STANLEY, of Rotherham. Born in a Yorkshire village, he was left an orphan at the age of four. At seven he had to earn his living in the summer by working in the fields, and in the winter months he attended the village school. When a merry little fellow of eight summers a gentleman who knew him said: “You will either be a curse or a blessing to mankind.” This prediction was a true one, and by the mercy of God “C. S.” became a channel of blessing to thousands of his fellow-creatures. His conversion took place when he was a boy of fourteen, and shortly afterward he began to “tell to all around what a dear Savior he had found.”
At the age of twenty-three we find him starting on his own account in the hardware business in Sheffield. For many years he traversed England as a commercial traveler, and at the same time did “the work of an evangelist.” From help he obtained through a Captain W-, the Bible became a new book to him, It was his daily study, and “he grew in grace and in the knowledge of our Lord and Savior Jesus Christ.”
Though only possessed of a small capital when he commenced business, he managed to devote a good deal of time to preaching the gospel and teaching believers in various parts of the kingdom. Speaking of those early days, forty years after, he says: “Seldom in those days did the Lord open my lips without some soul being converted. Not that this appeared at the time, but I have met them everywhere, ten, twenty, or thirty years after.” Instances are given of the Lord’s thoughtful and tender care when in business straits, proving the truth of the promise, “Them that honor Me I will honor” (1 Sam. 2. 30). God marvelously blessed his labors in the salvation of the perishing, and in the edification and comfort of Christians.

C. E. Stuart, M.A.

CLARENCE ESME STUART was the youngest son of Mr. Wm. Stuart, of Tempsford Hall, Sandy, and grandson of Hon. Wm. Stuart, Archbishop of Armagh, who, like that prelate’s father, enjoyed the special confidence of King George III. The Earl of Bute was direct ancestor, likewise of the present Marquis of Bute. The family descends collaterally from the old royal house of Stuart, and C. E. Stuart was by some regarded as bearing a likeness to Charles I. His mother was a maid-of-honor to Queen Adelaide as Duchess of Clarence, who was his godmother; hence the name Clarence. The name Esme is one familiar to students of modern Scottish history.
Clarence Stuart was born in 1828 and was educated at Eton, from which he proceeded to St. John’s College, Cambridge, in accordance with the custom of his family. Here he took his degree of M.A., after gaining one of the earliest of the Tyrwhitt University Scholarships in Hebrew. For sacred study he had early conceived a special taste; the more so as, under the fostering care of a Christian mother, C. E. Stuart in his youth experienced the spiritual change by which we pass “from death unto life” (John 5. 24). He would, doubtless, in due course, have taken Orders in the Church of England, to which his family belonged, but a defect in his speech seems to have occasioned his remaining what is termed a layman.
Mr. Stuart, marrying a daughter of Colonel Cunninghame, of Ayrshire, settled in Reading, where for several years he interested himself in Church work of the Evangelical type, that with which his family was traditionally identified. Amongst other forms of activity, Mr. Stuart at this period of his life promoted the operations of the British and Foreign Bible Society.

John Victor.

JOHN VICTOR, pastor, teacher, preacher, was born at Marazion, in Cornwall, in 1820. He was brought up among the Methodists, and being converted at the early age of seventeen, and showing an aptitude for preaching, he was placed on the plan as a “local preacher.” It is stated as a proof of his earnestness that he studied and learned the French language in order to preach to the French sailors visiting the little Cornish port.
In the course of a few years he went to Bristol, where he soon came into contact with the two devoted servants of God-George Muller and Henry Craik-and connected himself with the company of believers meeting at “Bethesda” in that city. He frequently preached in the open air, especially in the slums, and began a work which subsequently grew to large proportions. Removing to Cleve-don in 1852, his exceptional gifts as pastor, teacher, and preacher led to his assuming the oversight of the small company of believers meeting in that town, which had been under the care of Hon. Mr. Methuen, formerly Rector of Corsham, Wilts.
One writes: “The blessing of God rested manifestly on the labors of His servant, so that the premises used for the meetings became inadequate and a chapel was erected... As time advanced, and the blessing of the Lord continued to rest on Mr. Victor’s labors, his ministry ripened and attracted such numbers that two more enlargements of the building took place.... The appreciation of Mr. Victor’s ministry was by no means confined to his regular church and congregation. Clevedon grew in public favor as a holiday resort, and many of the visitors delighted to listen to the eloquent pastor. Indeed his ministry powerfully influenced the choice of many, and took them year by year to the same spot that they might gain in spiritual blessing as well as in bodily health. The extent of his usefulness in this way it is impossible to trace.... Preaching stations were established in several surrounding villages, and for the supply of these Mr. Victor made himself responsible. He frequently visited the various stations, and it was a great delight to him to get among the village folk, many of whom were brought to the saving knowledge of the Lord through his labors.

George F. Trench, B.A.

GEORGE FREDERICK TRENCH was the son of Frederick Fitz-John Trench, formerly a cavalry officer in India, latterly rector of Staplestown, Ireland. Born in 1841, he was aroused as to the state of his soul whilst being prepared for Confirmation, deeply convicted through an address of Grattan Guinness on John 3:7, and soon afterward found deliverance. When at college, where he obtained his B.A., a friendship sprung up between himself and a student, who afterward became Sir Robert Anderson, K.C.B., LL.D., and continued without interruption for fifty years.
Following on the wonderful Irish Revival on 1859, the early 60’s were “days of unleavened bread” in the south and west, as well as in the north of Ireland. The two student friends united in various evangelistic efforts in many parts of Ireland, and had considerable fruit in some of the districts visited. F. C. Bland, J. Denham Smith, R. J. Mahony, T. Shuldham Henry, Lord Congleton, and many other veteran workers were active at this time. Visits which left an impress behind were made by Richard Weaver, Harry Moorhouse, Reginald Radcliffe, John Hambleton, and many others.
Mr. Trench married Miss Talbot-Crosbie (a name honored in the south-west of Ireland), and made his home at Abbeylands, Ardfert, Co. Kerry. For many years his influence for Christ and His gospel was great in these parts. He regularly held meetings in the Granary at Ardfert, and many were led into the light or helped on in “the ways that be in Christ.” During the troublesome times in Ireland, Mr. Trench was held in high esteem and little molested, although once the horse on which he was riding was stabbed under him.

James Wright.

JAMES WRIGHT was born in Bristol in the year 1826. His parents were God-fearing members of the Society of Friends, who brought their children up in “the nurture and admonition of the Lord.” The children being “Friends” by birth, regularly attended the Meeting-house, and early in life had instilled into them those principles of integrity which characterize that body.
At the age of 14 the Spirit of the Lord wrought in his heart and showed him that, although born a “Friend,” he was a sinner by nature and practice, and needed to be “born again.” He yielded, and became “a new creature in Christ Jesus.” The new life soon showed itself in love for the Word of God. In recent years he confessed to the writer that the very long pauses in the meetings of “Friends” were turned to account by reading chapter after chapter in his New Testament.
The Lord further opened his eyes to the truth of believers’ baptism, and also that it is the privilege and duty of all true believers to remember the Lord’s death in His own appointed way by the “breaking of bread.” He manifested that obedience to the teaching of God’s Word which was ever afterward a marked feature in His Christian character. He severed his connection with the Society of Friends, and was baptized in Tottenham. In 1840 he returned to Bristol and joined the Church at Bethesda, in which, at that time, Messrs. Muller and Craik were the leading brethren.

William Yapp.

BROUGHT to the Lord in his youth, WILLIAM YAPP immediately yielded his body a living sacrifice to God, and the sacrifice once laid on the altar seems never to have been withdrawn. To the Church of God his whole life proclaimed him “your servant for Jesus’ sake.”
Mr. Yapp loved the people of God because they were precious to Him, and he cared not how he toiled, or journeyed, or suffered if he could but cheer a child of God, or help him to follow the Lord more fully. Of him it may be said, perhaps more than of any other whom it has been our privilege to know, that his love never failed. His heart might break, but his love never gave in, even though he had often to say with Paul, “The more abundantly I love you, the less I be loved,” and with Paul he could add, “But be it so.” By him all saints were recognized as having a claim on him; the sorrowing and the erring drew out his sympathy and his help, and many a bereaved heart has been made to sing for joy. Nor were the children forgotten; they had a large share of his tender love and care, and a sight of Mr. Yapp’s kindly face coming along the road would cause their eyes to sparkle and their feet to go faster till they met him, and they went on their way with lighter hearts for his cheery word and loving smile, still fragrant a memory after over a quarter of a century It was not alone his ministry, varied and precious as it was, that drew hearts everywhere to him, and caused them to look beyond the servant to the Master; it was “the love of God shed abroad” by word and deed that drew and held fellow-saints in a manner those who did not personally know him can have little conception of.”Gaius, mine host” and “the well-beloved Gaius” were names he was often called by; and no one better deserved the title of honor, for his heart and home were ever open to receive, and to seek to lead on in the truth of God, any of His children.
For many years in Hereford, and subsequently in London and Leominster, Mr. Yapp took a large share in gospel work. Well-sustained gospel testimony was carried on in the villages around, extending to neighboring towns; Worcester, Malvern, Ross, Ledbury, Leominster, and Ludlow were reached from Hereford by horses and traps. At one time Mr. Yapp kept five horses in his own stables for this purposes. Regular meetings were begun in a large room at the back of Mr. Yapp’s house. Breaking of bread was instituted every Lord’s Day morning, and the room becoming too small was enlarged to seat 300 to 400 persons. Brethren and sisters sold their silver-plate and superfluous furniture to defray cost. It was Acts 2. 44-47 on a smaller scale.

Dr. W. T. P. Wolston.

WALTER THOMAS PRIDEAUX WOLSTON was born at Brixham, Devon, on 6th September, 1840 He says himself that before he was converted he was a most thorough going young worldling, deeply immersed in its pleasures and its sin. On leaving school he entered a lawyer’s office in his native town, intending to follow the legal profession.
On 4th December, 1860, he left his country home in Devonshire for the great city of London to further pursue his legal studies there, intending to return home for a visit at Christmas, as he had to fulfill a number of worldly engagements in connection with the Glee Band, of which he was a prominent member. Before Christmas came round, however, the Lord had met and saved him. The first Sunday after reaching London it was suggested by a fellow-lodger that they should both go and hear Richard Weaver, the collier preacher, in Surrey Theater, whose earnest and rousing preaching of the gospel was attracting thousands. He was convicted of his sin that night, but it was not until the following Sunday evening, after hearing Charles Stanley preach the gospel, that the light dawned in his soul, and Walter Wolston entered into peace. He immediately came right out for God.
Recognizing that a promise is a debt, and that every Christian should honorably pay his debts, he immediately wrote to the conductor of the Glee Band, informing him that since leaving home he had been converted, that the Lord had put a new song into his mouth, and although he was willing to fulfill his legitimate engagements, -he could only now sing of the Savior who had done so much for him. Needless to say he was relieved of his obligation.

Dr. F. W. Baedeker.

FREDERICK W. BAEDEKER, though he was born in Germany, spent by far the greater part of his life away from it. After some years, as a young man, spent in professional pursuits in the Australasian Colonies (whither he had gone as a hopeless consumptive, the French ship in which he sailed was nearly wrecked, and he-the traveler of future years-landing in Australia literally on crutches), returning to the Northern Hemisphere, his steps were directed to England-and Weston-super-Mare, which was destined to be the scene and base of his life and labors for the remainder of his days. For the first half of his earthly career, while strictly moral and outwardly correct, he lived without God, and was, as he often expressed it, “a German infidel.” But He who brings the blind by a way that they knew not, and leads them in paths they have not known, was guiding the doctor towards a crisis in his life, which would bring untold blessing to himself and to countless others through him.
Earl Cavan, of fragrant memory, in the year 1866, invited Lord Radstock to take possession of The Lodge for two or three months, in order that he might devote himself to evangelistic work in Weston and neighborhood. Meetings were arranged in the Assembly Rooms, and were carried on almost nightly for the space of eight months, resulting in a work of grace for extent, depth, and, as time has proved, permanency such as Weston had never experienced before.
All classes of the community were more or less affected by the movement, but, on account of the high station of the chief actors in it, perhaps the converts were chiefly from the upper grades of society.

Henry Bewley.

WHAT John Morley was to London, that, and more, HENRY BEWLEY, of Willow Park, was to Dublin.”Every man hath his proper gift of God; one after this manner, and another after that.” In reviewing the career of this beloved and honored servant of God, one is forcibly reminded of these words. Gifted, devoted, and useful far above the average, his main life work lay in a peculiar line. He was no great speaker, nor did he travel far and wide to spread a knowledge of the Savior he so sincerely loved and served; and yet few men have done more to send the gospel to their own generation than he. Between four and five hundred millions of tracts, prepared and printed at his sole expense, have been circulated in English, French, Italian, Spanish, and German and other tongues, and no set of tracts ever distributed are more full of simple gospel truth and fundamentally important Christian teaching.
The spread of the gospel was the object dearest to his heart and the edification of Christians came next. He was to a considerable extent the builder of Merrion Hall, Dublin, and the mainstay of the work carried on there. He was a man of large-hearted liberality, and the kind and genial host who, for so long a time past gathered round him twice a year, at the “Believers’ Meetings,” hundreds of his fellow-Christians of all parties, from all parts of the kingdom, that they might enjoy refreshment for soul and body and go on their way rejoicing. The blessed influences that have gone out from these meetings eternity only will unfold. His funeral, which took place in Mount Jerome Cemetery, in the neighborhood of Dublin, was very largely attended by ministers and members of all evangelical denominations, thus testifying their sincere respect and sorrow for the loss of the spiritually minded servant of the Lord. Peace in the presence of a sin-pardoning God and gracious Father, and assurance of triumph over death and the tomb, won by the resurrection of Christ, and secured to us in Him, were richly realized.
He died 28th June, 1876, aged 62. The faith which had sustained him soothed the sorrow of those stood around the grave and committed his earthly remains to the dust to await the glorious Coming of the Lord Jesus.

The Earl of Carrick.

THE RIGHT HON. SOMERSET ARTHUR BUTLER, fifth Earl of Carrick and Viscount Ikerrin, was born 30th January, 1835. He succeeded to the title and estates when his brother died in 1846. He was educated at Harrow, joined the 1st Battalion Grenadier Guards as ensign and lieutenant in 1853, and took part in the campaign in the Crimea in 1855, being at the siege of Sebastopol, for which he had the medal with clasp. The Prince of Wales, afterward King Edward VII, joined his regiment, and was placed in his company.
He retired from the army as lieutenant and captain in 1862, after which he spent much of his time in fishing, shooting, hunting, yachting, and looking after the interests of large properties for which he was trustee in Ireland and Yorkshire. He also took considerable interest in local matters.
The following is copied from an account of Lord Carrick’s conversion, which was found among his papers: “I was converted in 1869, apart from any human instrumentality or any writing of man. After my conversion I set to work to study God’s Word, spending hours day by day searching into prophecy, etc. In 1869 the Church of Ireland was disestablished by Act of Parliament, and I threw myself heartily into the work of re-organization for three or four years. I and another gentleman in this county were the first to call for a revision of the Prayer Book. I labored on the Revision Committee for many days, trying with four or five others to get it altered according to God’s Word. In this we entirely failed, but I learned that the whole Church of Ireland organization, from the top to the bottom, was unscriptural, and that it must be swept away-it could not be made scriptural. I therefore came clean out, having no idea as to Church fellowship in the future; I knew nothing about either Open or Exclusive Brethren. I saw all denominations to be of man, and not of God; so I sat alone every Lord’s Day. Before this, God impressed on me Jeremiah 33:3: ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not,’ and I told the Lord that if He would show me the hidden things I knew not, I would carry them out, no matter what the cost. From that day the Lord began to teach me. I saw in the Word that the scriptural way was for believers to meet together each Lord’s Day to remember the Lord in breaking of bread; so I and three or four others began thus to meet, and now, after eighteen years, a meeting still goes on in this house, and then in any place where I find believers gathered to the Name of the Lord seeking to carry out Church order, there is my place in fellowship. Thus have I been for eighteen years seeking to obey Eph. 4:3,... the unity the Spirit has formed is that of all believers, all who are born again, are united into one in Christ (Eph. 5. 30; Rom. 12:5; 1 Cor. 10:17; 1 Cor. 12:27)... What is needed is faithful men who will teach the truth, the whole truth, and nothing but the truth (2 Tim. 4:2), and help on and encourage those of God’s children who are seeking to carry out the principles and precepts of God.”

John R. Caldwell.

JOHN R. CALDWELL was born in Dublin, on 26th May, 1839, his parents came to reside in Glasgow when he was five years of age, where he was brought up in “the nurture and admonition of the Lord,” his father being a leader in connection with the Independent Church. As might be expected from such surroundings his leanings were ever to the moral and even evangelical side of life. After being interviewed by two deacons, who inquired if he believed in the Bible and the Lord Jesus, he joined the Church, taught in the Sunday School, was a member of the Y.M.C.A., and passed for a Christian by all who knew him.
At this time, in the year 1860, GORDON FORLONG, a well-known gentleman evangelist, was invited by the godly elders of Ewing Place Church to have a series of meetings in the Church, with the result, to use Mr. Caldwell’s own words, “I felt I had not experienced the great change, and at the close of one meeting I waited as an anxious one among many, and heard from John 5:24 that `He that heareth My Word, and believeth on Him that sent Me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life.’ This was indeed good news to me. I heard, I believed, and I had everlasting life. From this time the Bible became a new book to me, my constant and loved companion. I read it with opened eyes, and beheld in it wondrous things.”
The Revival in the North of Ireland in ‘59 created great excitement in Glasgow. Pulpits and platforms of many Churches were opened to laymen as preachers of the gospel. The old legal ecclesiastical bands were being snapped in many places. The life of the born-again element in Ewing Place seems to have overflowed its bounds. The basement of the Church was utilized by them first for Sunday School work, with considerable success, then having rented the school-room from the managers, they launched out into an Evening Service on definite gospel lines. This seemed too much for the minister, for however much he had yielded to former efforts, to have a service apart from Church control was too much for him; it must be stopped at once.

Lord Adalbert Cecil.

LORD. ADALBERT CECIL, son of the second Marquis of Exeter, was born 18th July, 1841. Little is related concerning his early boyhood, but as a young man he seems to have come under the influence of the well-known missioner, Rev. WILLIAM HASLAM, the conversion story in one of his books entitled “Lord A—” referring to Lord Adalbert.
After his conversion to God he made rapid progress in divine things, becoming an earnest evangelistic worker and one able to minister the Word to profit. In his position he was free to devote all his energies to the work nearest his heart, and so was “always abounding in the work of the Lord” (1 Cor. 15:58).
His desire ever was to be treated more as a member of the Heavenly Family than as connected with the noble and great of earth. He mixed freely with rich and poor saints, being at home with the former, and by grace proving himself equally at home with the latter. He was thus a living manifestation of that beautiful blend so seldom seen on earth-a combination of a true gentleman by “birth” and a Christian gentleman abounding in love and lowliness by “new birth” (John 3:3).

Edward Dennett.

EDWARD DENNETT was born in the Isle of Wight, 1831, at Bembridge, and died in Croydon in Oct., 1914 after a short illness. His people were all in the Church of England, but he was converted as a lad through the instrumentality of a godly clergyman, and he left the church from conviction and became minister of a Baptist Chapel in Greenwich, having previously matriculated at London University.
In 1873 he contracted a severe illness through visiting one of his parishioners, and was sent abroad for a year by his people. He wintered at Veytaux, and coming in contact with “brethren” staying at the same “pension,” he had a good deal of intercourse with them, which helped to clear in his mind certain difficulties that he had.
Taking no steps till his return, he explained his views and resigned his charge. Shortly after “breaking bread” for the first time with those gathered simply at the Lord’s table “unto His name.”

T. B. Miller.

THOMAS BLAIR MILLER, son of Dr. Andrew Miller, whose volumes of “Church History” and Expositions have been enjoyed by thousands of the Lord’s people in many parts of the world, was associated with Christians meeting at Salisbury Road, High Barnet. Although head of the successful city firm of Miller, Son & Torrance, he devoted a considerable part of his time to the work of the Lord. He not only had a heart for the gospel, but, like his father, was a Bible student. Especially strong was his interest in all that had to do with the Word of God; his addresses both to Christians and the unconverted consistently showing a deep love for the Bible, and many thoughtful and reverend expositions of Scripture were given by him in the meetings at St. George’s Hall, Langham Place, W., and later at Portman Rooms, Baker Street, W.
As a business man he was held in the highest esteem, and his kindly sympathy with those in trouble of any kind won for him the loving respect of all who knew him.
Mr. Miller was chairman and treasurer of the Royal National Mission to Deep-Sea Fishermen from its inception in 1885 until the time of his death. Having a thorough knowledge of fishermen and fisheries, he took a deep and practical interest in all matters affecting their moral and spiritual welfare. On one occasion, when describing the work of the mission, Mr. Miller emphasized the fact that the primary aim is spiritual, adding, “We keep this first, because it is the main or supreme object of our enterprise. Though we repair broken legs and heal wounds, irrespective entirely of whether a man holds our doctrinal views or has any views at all, yet our own services held aboard the mission ships, and in our various halls, and also aboard the trawlers, are always of an evangelistic nature.”

John Dickie.

JOHN DICKIE, the writer of letters published in two volumes under the title of “Words of Faith, Hope, and Love,” was born in January, 1823, in Irvine, a seaport town in Ayrshire, and was early bereaved of both parents. He was a delicate boy, of a sensitive temperament, modest and retiring, but of a kind and warm-hearted disposition. At an early age he developed studious habits, and he made such progress that he was enabled in the year 1841, by means of what he earned by teaching, to enter Glasgow University.
About this time the great crisis of his life occurred. He became deeply anxious as to his spiritual condition; and, his conscience being tender, he felt sin to be an intolerable burden till, when between nineteen and twenty years of age, he was led to accept the Lord Jesus Christ as his all-sufficient Savior. Yet even after this his conflicts with sinful self and the Wicked One were many and severe. The deep spiritual experiences which he thus early passed through doubtless gave character to his after Christian life.
Having with his whole heart yielded himself to God, he felt that he was no longer his own, but the Lord’s, and he resolved to consecrate his life to His service. He ardently desired to become a minister of the gospel, and to this end, after finishing his University career, he entered the Divinity Hall. But toward the close of his first session, symptoms of pulmonary consumption began to manifest themselves, and during his second year his health completely failed. He consulted some of the most eminent physicians in Glasgow, whose opinions of his case were hopeless, and under these circumstances he returned to his friends in Irvine. He gradually became worse, and for over two years his voice so completely failed that he was able to communicate with his friends only by means of the dumb alphabet. Subsequently he went to London to consult a distinguished specialist on chest diseases, but his opinion was the same as that given by the home doctors.

S. Trevor Francis.

SAMUEL TREVOR FRANCIS was one of the most remarkable of men in that during his lifetime he heard his own songs and tunes sung by congregations, large and small, in many different lands of earth, and even joined in the singing thereof.
His name will linger as a hymn writer for he was the author of “O the Deep, Deep Love of Jesus,” “Eternal Love, Oh, Mighty Sea,” “Hark! a Gentle Stranger Knocketh,” “Call the Weary Home,” “Let me Sing you a Song of Heaven,” “Jesus, we remember Thee,” “Home of Light and Glory,” “Forward, Christian, Forward,” “Revive us, Lord Jesus,” “I am Waiting for the Dawning,” “Oh, for the Meeting in the Radiant Air,” “Safe to Land, No Shadows Darken,” and numerous other pieces, some of which are found in “Believers’ Hymn Book,” “Hymns of Light and Love,” and most other books. His story must be of interest to all.
Born in Cheshunt, Herts, in 1834, taken while a babe to Hull, stayed when five or six with relatives at Cheshunt, who taught him Bible truths. When nine his father, brother, and himself joined the choir of Hull Parish Church. He soon began to produce poetry, and in a few years he had a volume of poems compiled in his own handwriting.

T. Shuldham Henry.

SHULDHAM HENRY, M.A., LL.B., was the only son of the late P. Shuldham Henry, D. D., President of Queen’s College, Belfast. Brought up for the English Bar, he relinquished his profession when he was converted to God in the year 1860. As he himself used to say, he “gave up law for grace.” He was a gay, thoughtless man of the world, wholly engrossed in its pleasures.
A much loved brother-in-law, an officer in the 91st Argyllshire Regiment, died in his arms, exclaiming, “I am going to Jesus.” But this did not seem to affect him beyond the ordinary grief of losing one he loved much. But he was chief mourner, with a little nephew of four years of age; and when his brother-in-law’s remains were lowered into the grave, and the words were pronounced, “Ashes to ashes, and dust to dust,” God then spake to his soul, and he heard, as it were, a voice saying to him, “If your body was in that coffin now, where would your soul be?” This was the arrow from God for the awakening of his soul from the sleep of death. Soon after he was induced to go and hear Mr. Denham Smith, who at the time was having a great season of blessing at his church at Kingstown, Dublin. Through him Mr. Henry was led into peace and rest. The change in him was great and genuine, and his soul was so filled with love to the Savior that at once he commenced to work for Him.
Returning to London fresh from the memorable scenes of the Irish Revival, he was led to address children’s meetings, with much blessing from God. He then conducted the “Additional Theater Services” in the “Surrey,” the “Victoria,” the “City of London,” and the “Soho” Theaters, supplementing the work of Lord Shaftesbury’s committee. Much blessing was the result of this work through the labors of Reginald Radcliffe, Richard Weaver, William Carter, and others. He then became the companion of Reginald Radcliffe, visiting many places in England, Scotland, and Ireland. They were the first English evangelists who preached in Paris, where the Lord greatly blessed the Word. There is no knowing what would have been the result of this work, as the people flocked in crowds to hear about “the love of God,” had not the Emperor Napoleon’s Minister of the Interior put an end to these public meetings, and only allowed a limited number to meet in private houses. Then he and Mr. Radcliffe separated, the latter going to the call for help in Lancashire during the cotton famine in 1861 and 1862. Mr. Henry then went to Plymouth, where a remarkable work of God commenced; then to County Kerry, where so many of the county gentlemen and their families had been converted, one of whom was Richard Mahony, of Dromore Castle. For years Mr. Henry was associated with Denham Smith at Merrion Hall, Dublin; Iron Room, Clapton Hall, and St. George’s Hall, London, in which latter places he continued to preach for at least two months every year, never without the Lord’s gracious help and blessing in the winning of souls.

Harrison Ord.

HARRISON ORD was born in Middlesbro’, Yorkshire, on March 11, 1833. As years rolled on, young Harry developed a physique of splendid proportions, and, during his engineering apprenticeship, and subsequently, through daily contact with a lot of hard-headed men in the same workshop, he gained a strong, manly independence of character, which continued with him to the end of his earthly course, giving him, during many years of gospel work, an influence with men of a similar stamp, which many others might not wield.
Until about twenty-four years of age he lived for present things alone, although evidently bearing an excellent reputation for steady uprightness and strict morality. A successful career was his ambition, drinking freely of “Egypt’s misnamed pleasures,” as he pressed on toward the attainment of his object. He had moved to, and was settled in, London at the time when the whole city, from its center to its suburbs, seemed to throb with the name and fame of the young preacher, Charles Haddon Spurgeon. The month of February, 1857, had dawned, when, on a certain Sunday morning our stalwart engineer formed a unit in a crowd of 10,000 surging on toward the Surrey Gardens Music Hall.
That morning the arrow of conviction reached him, and continued to rankle in Ord’s conscience, until-in a prayer-meeting not long after, when special supplication was made for him-the tale of God’s love to him was told, the finished work of Christ, His willingness and power to save, the Savior and the sinner met, the Savior was trusted by the sinner, sorrow and sighing fled away, joy and gladness filled his heart to overflowing. The grand old hymn was at once struck up by the company, “O happy day that fixed my choice,” the voice of the young convert, as of “a son of thunder,” completely drowning the combined voices of all the rest. Assured salvation, settled peace, were his from that memorable moment onward, not the shadow of a doubt ever finding a place in his mind as to “the great transaction done.”

Henry Moorhouse.

HENRY MOORHOUSE, or as he was more familiarly called, “HARRY MOORHOUSE, the English Evangelist,” was born in the city of Manchester. When very young he was sent to jail on more than one occasion, afterward joining the army and trying the life of a soldier, being bought off by his father at considerable cost.
Passing the Alhambra. Circus in Manchester, where Richard Weaver was preaching, hearing a noise within, and thinking a fight was going on, Henry buttoned his coat and rushed in, ready for the fray. As he entered he was arrested by one word-”JESUS.” The glorious Name shot from the preacher’s lips went home as a bullet and as balm to the heart of the wanderer. His early childhood, reckless career, and awful danger rose vividly before his vision, the “Glorious gospel” (2 Cor. 4:4) message went home to his heart, and he who had entered to fight remained to praise and pray.
Thus suddenly and soundly converted to God, he entered heartily into the service of his new Master. His first services were chiefly in the open air, at local and national gatherings, and in special places of concourse. From morning till evening his joy was to spend his time distributing tracts, speaking personally with individuals wherever he got an opportunity, or crying aloud in the street or market-place, urging multitudes to “flee from the wrath to come.”

Alexander Stewart.

ALEXANDER STEWART, of Glasgow and Prestwick, was born in the year 1843, a year memorable in the history of the religious life of Scotland. It was in that year the great disruption of the Church of Scotland took place, when many of its members seceded and formed the Free Church of Scotland. Mr. Stewart’s parents were respected members of the Church of Scotland.
For the first nineteen years of his life he lived without God. One day, walking along a street in Glasgow, he took a giddy turn, and immediately the thought occurred to him that if he had expired on the street he would have gone to a lost eternity. Deep conviction of sin took possession of his soul, and for nine long months he endeavored without success to find peace. He commenced to attend Church, which for a long time he had neglected. He even called upon his minister, but, as he himself said, he got little real spiritual help. He took a class in the Sunday School, and all the time was in the dark as to how peace with God could be found.
Mr. Stewart tells his experience and conversion thus: “I was lying on my bed one day in sore anxiety of soul when that Scripture came to me, ‘It is finished,’ and immediately I entered into peace. I saw for the first time I was 1800 years on the other side of a finished work. I had been looking forward to something to be done by me, whereas I now saw that the work had been finished by another, the Lord Jesus Christ, on the Cross of Calvary.” Having found peace, Mr. Stewart joined the Church, but after his first communion he became so miserable that he left, and for two years he did not identify himself with any religious body. Like Noah’s dove, he went about trying to find a resting-place for his soul.

Dr. J. L. Maclean.

JOHN LINDSAY MACLEAN, of Bath, was born on 23rd October, 1830, at Nassau, the capital of the Bahama Islands, where his father, an officer in the Commissariat Department, was serving. When John Lindsay was about four years of age his father was ordered to Sierra Leone, and had to go there alone, as that Settlement in those days bore the ill-omened, but well-merited name of “the white man’s grave.” So mother and family (two sons and a daughter) were sent to Dysart, in Fifeshire, the father’s birthplace and family residence. After five years’ continuous service in Sierra Leone, promotion and a year’s furlough were granted to the father, whose next station was at Hobart, Tasmania, at that time Great Britain’s convict settlement. After the Crimean War, Commissary-General Maclean was made a K. C. B., and of course was known as General Sir George Maclean. The father died in 1861, the mother (Lady Sarah Maclean) died in 1889.
As it was settled that John Lindsay was to follow his elder brother’s example, and enter the Army, he was sent home to the Royal Military College, Sandhurst. The course of study required from three to four years. He obtained his commission after three years, and on leaving the College carried off the “General Merit” prize, the highest distinction open to a cadet. He was posted to the 69th Regiment, now designated the 2nd Battalion of the Welsh Regiment, and with it served abroad, first at Malta and then in the West Indies. Entering with characteristic keenness into his profession, his zeal was quickly rewarded by his being made Adjutant of his regiment at an unusual age, and after an unusually short period of service. In the matter, too, of promotion he had been fortunate, obtaining by purchase his Captaincy in his regiment.
At Malta the Colonel of his regiment was interested in him, and took him to a Bible-reading in a private house. Struck with the evident earnestness with which those assembled dealt with the Holy Scriptures, searching them as those who believed them to be the very words of God, he continued going, and was led to a personal knowledge of the Lord Jesus Christ.

Dr. Robert M’killiam.

ROBERT M`KILLIAM, son o Basil M`Killiam, was born at Aberdeen in 1837. His mother’s godly life and prayers had great influence over him, and he was converted at an early age. He studied for a doctor, and passed examinations at too early an age to engage in practice, taking, however, his M.D. degree at Aberdeen University at the age of 21, and subsequently his C. M. degree at the same University. He practiced as physician and surgeon at Old Meldrum, Forgue, and Huntly, leaving the last named in 1880.
The doctor engaged in active Christian work when quite a young man, and because of his outstanding Christian principles was made an elder of the Free Church of Scotland at a comparatively early age for such an office. His Biblical teaching, particularly that connected with the Second Coming of Christ, was, however, too pronounced for the Free Church, and owing to much persecution and opposition he left that body. Several left with him, and an undenominational Christian work was then commenced at Huntly, greatly blessed and owned of God in the conversion of many and in blessing to God’s people.
Dr. M’Kailliam longed for London as a sphere of labor, and in 1880 the way was made clear, so he succeeded to the practice of the late Dr. Tate, of Blackheath. In a short time an Assembly of believers was formed at Blackheath. The Alexandra Hall was taken, and up to the time of his last illness the doctor continued to preach the gospel and minister the Word there, and very many will have cause to thank God for his faithful ministry. His activities were not confined to Blackheath, as he traveled much all over the country and labored for the Lord most assiduously. He was Editor of The Morning Stay from its commencement in January, 1894, and continued so till the time of his death-thus covering just over 21 years. Through this paper, which was “a herald of the Coming of the Lord Jesus Christ,” his name was known and his teaching appreciated and blessed in many parts of the world.

W. H. Bennet.

WILLIAM HENRY BENNET was born at Ashford, Kent, where his father was in business as a confectioner. Brought up in the Church of England, he was convicted of sin and converted to God when young, and soon manifested an earnest desire to serve the Lord. His first inclinations were toward railway life, and at sixteen he passed an examination and entered the Railway Clearing House. In a little while he returned to Ashford to help his father in the business. Here he was so impressed with the indifference to spiritual things that he commenced to distribute tracts and hold cottage meetings.
In the year 1862, at the age of nineteen, as a diligent student of the Word, with a willing heart, saying, “Lord, what wilt Thou have me to do” (Acts 9:6), he was awakened to the errors of “baptismal regeneration” at the beginning of life, and the untruthful words concerning a “sure and certain hope” pronounced in the burial service over known ungodly persons at the end of life.
Once exercised, he rested not till he fully inquired “What saith the Scripture?” (Rom. 4:3), and as a result was immersed as a believer, then severed his connection with the National Church, renounced all sectarian associations, and for the next fifty-eight years took his place with those who “gather together in MY Name” (Matt. 18:20). At this time he was privileged to become acquainted with, and be helped by, the ministry of W. H. SOLTAU (whose lectures on “The Tabernacle and Priesthood “ he attended), J. L. HARRIS, author of “Law and Grace,” and others who greatly helped the young disciple in the school of God.

Alfred J. Holiday.

ALFRED J. HOLIDAY was born and educated in London. He had the advantage not only of an excellent education, but of being brought up in an artistic and literary circle, and this had a life-long effect upon his character.
Brought to the Lord at the early age of 16, he at once dedicated his energies to the Lord’s work, and from the first he was no half-hearted disciple. The manner of his conversion was unusual. One Sunday evening at church, hearing the gospel clearly stated, he believed and was saved, although he had had no previous soul exercise. After the service he said to his companion, “I am saved,” and to his joy his friend replied, “So am I.”
The new wine could not be kept in old bottles. At once they told their friends, a good number of whom professed Christ. Not long after this, Reginald Radcliffe, the lawyer-preacher, found him out and encouraged him to preach. This he did, and held large open-air meetings with great blessing at Primrose Hill and elsewhere in London.

Henry Frowde, M. A.

HENRY FROWDE came of Devonshire stock, from which, he liked to recall, Froude, the historian, sprang, and he was a relative of Mortimer Collins. At the age of 16 (he was born on 8th February, 1841), Mr. Frowde entered the service of the Religious Tract Society, and later became manager of the London Bible Warehouse, in Paternoster Row. Professor Bartholomew Price, afterward Master of Pembroke, became Secretary to the Delegates at Oxford in 1868. His was one of the greatest names connected with the Press, and his was the inspiration to offer the management of the London Office of the Oxford University Press to Mr. Frowde, who entered upon his new duties in February, 1874. In 1874 there were 25 Oxford Editions of the Bible current; twenty years later the number had increased to 78. Now the numbers are larger still.
The first Oxford Bible that Mr. Frowde published was a diamond 24mo, of which 250,000 copies were sold promptly. This was printed on Oxford India paper, which was soon to revolutionize the trade in Bibles, devotional works, volumes of poetry, etc. Some paper had been brought in 1841 from the Far East, just sufficient for the printing of 24 copies of a diamond 24mo Bible, not for sale. At Mr. Frowde’s suggestion experiments were made to imitate this paper, with the happy results known to all book-lovers. Mr. Frowde rose fully to the occasion with the Oxford Bible for Teachers, which in 1876 had assumed a shape generally resembling its present form. Many millions of this have been sold. Mr. Frowde had a happy knack of creating and anticipating public taste. His Finger Prayer Book is a case in point; within a few weeks 100,000 copies were sold. Thus, undoubtedly, the name of Frowde appeared on more volumes than that of any other publisher, and if this be fame, he attained it abundantly. But Mr. Frowde was seen at his best when something out of the ordinary had to be done; when, for example, new editions of the Prayer Book had to be produced at top speed, following changes in the royal succession, or in the titles of the Royal Family, for example, the present King, who before he became Prince of Wales, appeared in the Prayer Book as Duke of York.
Only those personally acquainted with Mr. Henry Frowde, and they were few, could appreciate his undoubted genius which was of the painstaking order. Mr. Frowde never spared himself, and his energy was extraordinary. His foresight in business was not less remarkable than his courage and organizing ability. It is true that he was fortunate in his stage-the Oxford University Press-and in the spacious times in which he labored. He was the hero of what has been called “the greatest publishing feat on record,” the publication within twelve hours of a million copies of the Revised New Testament. That was in 1881, and one cannot imagine the present generation exhibiting such excitement over a Bible (it was noticeable to a less degree when the Revised Bible was published in 1885), nor bookseller selling now, as then, 150,000 copies in one day.

Frederick Stanley Arnot.

IN the year 1864, in the town of Hamilton, there was a prize distribution at a school. The gentleman who was giving the prizes away was the intrepid Pioneer-missionary-explorer, Dr. DAVID LIVINGSTONE, then on what proved to be his last visit to his own country. He related many of his adventures in Africa to the boys, telling them, too, something about the terrible cruelty of the slave trade, and in burning words describing some of Africa’s needs.
Among his hearers was a little boy, FREDERICK STANLEY ARNOT by name, whose mother had brought him to hear the great traveler and preacher of the gospel. Fred was born in Glasgow, on Sept. 12th, 1858, but the family soon removed to Hamilton. He was only six years old at the time, but he listened to the address, and from thence forward Africa drew him like a magnet. Friendship with the Livingstones, who also lived in Hamilton, deepened his interest. Boy-like, he determined that he must go out to help his hero, a resolution which colored all his studies and thoughts, and set his feet in a direction from which they never diverged.
Arnot’s parents were Christians; he himself was converted when 10 years old. It came about in this way. One day he and a companion, Jimmie, were appropriating and eating plums from a neighbor’s garden, and Jimmie’s older brother, from a window, called them thieves. Fred Arnot felt as though a pistol had gone off at his very head. “Thief! Thief!” rang in his ears all the time. Next day he had to pass Hamilton prison, and did so in a state of terror, fearing he might be taken off to prison. To his horror he saw a policeman leading a little boy to the very place, and in his other hand the policeman held a pair of new boots which the barefooted little boy had stolen. Fred felt that he was much more wicked than that little needy boy. He rushed off home and hid himself till bedtime. He said: “I dreaded to pass another night; I could not tell anyone what a wicked boy I was. I knew I ought to tell God about it, but I trembled to do so at my usual evening prayer, so I waited until all were in bed and the house quiet, then up I got. Now, I thought, I will ask God to forgive me, but words would not come, and, at last, I burst into a flood of tears. I felt I was too wicked even for God to forgive; yet a glimmer of light and hope came to me with this thought: ‘That is why Jesus died on the Cross for me, because I am so wicked.’ Among many texts of Scripture that my parents had taught me was John 3:16. I repeated it to myself on my knees about two o’ clock one morning, and that ‘whosoever’ took me in. I awoke next day with a light heart, the burden was gone.”

J. W. C. Fegan.

JAMES W. C. FEGAN, the Boys’ Friend, was born April 17, 1852, and brought up in a Christian home in Southampton. His godly training had much to do with the shaping of his future career. His parents entertained Mr. Darby from time to time both in Southampton and in London, and not long before she died, in 1907, Mrs. Fegan told how she remembered Mr. Darby as a clergyman coming down out of his pulpit one Sunday and walking down the street in his black gown to join those who had been in the habit of holding what was virtually a “united communion” or Breaking of Bread each Lord’s Day.
In 1865 the family removed to London, and on his thirteenth birthday James entered the City of London School, where he won the approval of that prince of schoolmasters, Dr. E. A. Abbot, to whom he afterward acknowledged his great indebtedness. Lord Oxford and Dr. Garnett were at the School at the same time. In 1869 he entered business with a firm of Colonial brokers in Mincing Lane.
On leaving school he entered a commercial office in the city, but did not care for city life. His intention was to finish with the smoke and din of London as early as possible, and retire to the country, where he could go in for outdoor life and healthful sports which he loved, and in some of which he excelled, but God had a nobler future in store for him.

Sir Robert Anderson.

SIR ROBERT ANDERSON, K. C. B., LL. D., though of Scottish descent, was born in Dublin on May 29, 1841. His father, Matthew Anderson, was Crown Solicitor in the Irish Capital, and was descended from one of the “No Surrender” group of ‘Derry defenders.
On leaving school he was given a good opening for a business career in a large brewery; but after eighteen months he turned away from this, and entered Trinity College, Dublin, where he graduated B. A. in 1862 with Moderatorship and medal, receiving the LL. D, of his Alma Mater in 1875.
After studying at Boulogne and Paris he entered Trinity College, Dublin, and in due course was called to the Irish Bar. In 1865 he assisted the Irish Government in treason charges. His special knowledge of the ways of conspirators led to his appointment as Irish Agent at the Home Office, and to his becoming Chief of the Criminal Investigation Department, Scotland Yard, at a time when London was in the midst of the “Jack-the-Ripper” scare. He directed this work till 1901, when he was made K. C. B. on his retiral. The colleague or friend of Lord Guthrie, Lord Salisbury, Lord Wolseley, Lord Blythswood, Sir Wm. Harcourt, Rt. Hon. W. E. Gladstone, and many celebrities of days gone by. His story told in “The Lighter Side of My Official Life,” touching incidentally on most of his work during his thirty-five years of public service, forms interesting reading.

Theodore B. Jones.

THEODORE BROOKE JONES, a patriarchal saint, passed into the presence of his Lord on 21st October, 1920, at the ripe old age of 93 years. We know few details of his early days, but of this we have assurance that he was saved by the grace of God among the Wesleyan’s in his boyhood.
He could remember the days when London was lighted with oil lamps, and when the omnibuses began to run in that city. His business as a chartered accountant took him into the society of many a wealthy and noble family, but he never failed to own his Master. In the origination of the Y.M.C.A. movement in London, under Sir George Williams, Mr. Jones was a member of the first committee, and it was the perception by him of the possibility of the Lord’s people meeting in such an undenominational way that led him to seek the fellowship of saints gathered in His name alone. But it would be impossible for us to note all the connections which he had with great men of God during the middle years of last century. Of these we may note that the saintly Dr. Andrew Bonar married Mr. Jones in March, 1860, and he treasured a letter which that noted servant of the Lord sent to him immediately after the event. On removing to the Clapton district Mr. Jones came into touch with Mr. John Morley (brother of Sir Samuel Morley, M. P.) and with the Christians meeting in the Iron Room, from which they moved at a later date to Clapton Hall, built by Mr. Morley.
A remarkable incident regarding the beginning of this fellowship is told in “Footsteps of Truth” (March, 1896). One evening at a meeting of Christians in Mr. Morley’s house, the latter, addressing Mr. Jones as a welcomed newcomer, begged leave to remind him that it was understood among them that no one would enter on the controversial subject of believers’ baptism. To this Mr. Jones, in his quiet but forceful way, answered, as he held his Bible in one hand and struck it with the other, “Well, Mr. Morley, if there is any subject within the covers of this Book which is to be systematically ignored by us I can have no fellowship with you.” So impressed was Mr. Morley that with candor he immediately replied, “Jones, you are right.” Soon afterward Mr. and Mrs. Morley were immersed as believers, and a baptistery was put into the new hall at their expressed wish.

Herbert Wilbraham Taylor.

HERBERT WILBRAHAM TAYLOR was born on 27th May, 1847. He was the son of Mr. Wilbraham Taylor, who was Gentleman Usher to Queen Victoria. Herbert was endowed with gifts of no ordinary power, and he used them freely and exclusively for the Great Giver.
It is not often that the gifts of preacher and teacher combine in one man, but Mr. Taylor was an exception, inasmuch as he was highly appreciated both as teacher and preacher. His name is to be found as a speaker at various conferences, notably Dublin, and he frequently spoke at the Iron Room, Upper Clapton.
Possessing a heart for the gospel and a love for perishing souls, He visited many of the large towns preaching the gospel with great power, and numbers were brought to a saving knowledge of the truth through his ministry. By his knowledge of the Word he was also able to lead the young converts on in “the ways that be in Christ.”

Major-General Sir Charles Scott, K. C. B., R. a.

M AJOR-GENERAL SIR CHARLES H. SCOTT was born at Portsmouth in 1848, entered the Royal Artillery in 1868 when but nineteen years of age, and was posted to a battery in India. He served in several of the campaigns on the north-west frontier of India, including the Tirah Expedition of 1897-8, and filled many posts in connection with the Ordinance Service in India, including that of Director-General. In 1905 he was appointed Military Supply Member of the Viceroy’s Council, which office he held for four years, when the position was abolished by Lord Morley, and Lord Kitchener became the sole representative of the military authorities in the Government.
During his early years the young soldier had not felt any spiritual need. His training at Woolwich Royal Artillery Academy passed without his being conscious of definite leading; indeed, up to the time he went to India, according to his own account, he had thought little of what so soon was to be the motive power of his life. Not long after his arrival in India he awoke to his need of a Savior, became an earnest seeker and student of the Bible to find the truth, and did not seek in vain.
Soon after his conversion he came under the influence of Mr. HENRY DYER, and became associated with those known as “brethren.” He took a very decided stand for Christ, not shrinking from His reproach, and all the spare time from his official duties was given to work for his Master. A good part of his thirty years’ service in India was spent at Ishapore, near Calcutta; and missionaries, work among soldiers, seamen, ships’ apprentices, the Y.M.C.A., and other agencies had his untiring help.

Dr. A. T. Schofield.

ALFRED T. SCHOFIELD, M. D., L. R. C. P., Lond.; M. R. C. S., Eng.; F. R. G. S., etc., a distinguished Harley Street Physician, an author of considerable repute, editor of various magazines, and one of the best known Christian workers in London, was born in Rochdale, in 1846, in Schofield Hall, dating from Jacobean days, and was connected with quite a number of distinguished families in the district. Like many old families, the fortunes had varied, and when the child was four his parents moved to London. His father had some interest in the building of the Crystal Palace at Sydenham. As a youth, A. T. Schofield remembered the first great Exhibition of 1851, the Great Eastern visiting the Thames, the fanciful dress of Lord Dundreary, the visit of Napoleon III with the Empress Eugenie, and of Lord Palmerston to the Palate.
His first school-days were in the home of ARTHUR PRIDHAM, a well-known author of expository volumes, in Devonshire, afterward in various other schools and colleges.
At the age of 14, when entering a Private Academy at Ryde, I. W., he had a remarkable and sudden conversion. At 15 he spent the early hours, from 4 to 8 a. m., of many days learning Greek, an invaluable asset to him in after days.

Richard W. Owens.

RICHARD W. OWENS was born at Enniscorthy, County Wexford, Ireland, on December, 1842, and was brought to know Christ as his Savior and Lord in the great 1859 Revival. When a youth he was apprenticed to the drapery trade in Dublin, and was associated for several years with believers meeting in the Merrion Hall. During his stay in the Irish metropolis he abounded in “works of faith and labors of love.” Amongst those with whom he was then associated in worship and service was Dr. Thomas Barnardo, the friend of destitute children, whom God so greatly blessed and honored. Mr. Owens and the Doctor labored together among the “down and outs” in the slums of Dublin.
In 1871 Mr. Owens went to the city of New York, and in December of the same year was united in marriage to Miss Marion Bunn, a Dublin lady, who was his true helpmeet for 56 years. On arriving in New York City, Mr. Owens identified himself with a small and feeble Assembly of believers meeting simply in the Lord’s Name.
He had the true pastor’s instinct and heart, and amidst much to depress and discourage, he acted the part of a faithful and tender shepherd. For over 50 years he steadily and persistently sought to encourage and strengthen believers, and help them on in the path of faith. As the work spread, and Assemblies increased in number in and around New York, his counsel and advice was often sought and valued. The “sheep mark”—“by this shall all men know that ye are My disciples, if ye have love one toward another” (John 13. 35)-was abundantly manifest in him.

Alexander Marshall.

ALEX. MARSHALL was born in the town of Stranraer, Wigtownshire, a county rich in Covenanting traditions and in memories of revival blessing. His father, who carried on business as a clothier, was known as “Holy Marshall.” He was an elder in the Evangelical Union Church, a church which at that time was not only evangelical, but evangelistic. His mother was an eminently devoted and godly woman, and Alexander had the inestimable advantage of a godly upbringing and Christian example.
He left home at the age of eighteen to fill a situation in the warehouse of Arthur & Company, Glasgow, and it was two years after that before the choice was made which changed the course of his life. These two years were years of dissatisfaction and of endeavor to stifle the strivings of the Spirit, during which he was never free from anxiety about his soul. Entering a circus in Ingram Street, where Gordon Forlong was preaching, he heard two great truths: (1) “The blood secures;” (2) “The Word assures;” and believing them, entered into rest.
Early in his Christian life he was brought into contact with a number of earnest Christians, who were gathering in New Testament simplicity to carry out the Lord’s commands, and Mr. Marshall, convinced of the scriptural character of their mode of meeting, joined himself to the disciples. His passion to win souls was such that, after the day’s business was over, he gave his evenings to preaching. In church, or chapel, or in the open air, wherever there was an open door, he delighted to tell out the good news, often traveling long distances to accomplish this. During the first memorable Moody and Sankey campaign he did valuable work in the inquiry room and at after meetings.

C. H. Hinman.

CHARLES HILLAM HINMAN, one of the ablest ministers of the Word amongst the companies of believers who gather simply in the Name of the Lord, was born in the village of Leigh, in the County of Rutland, England, in 1859. His ancestors had farmed in the vicinity for 400 years. After leaving school he was apprenticed to a draper in Grantham. After four years he moved to London, to one of the large wholesale houses in St. Paul’s Churchyard.
A double great change in his life was effected when he made the change from England to New Zealand, and there experienced the greater change-passing from death to life.
He spoke of his conversion thus: “I had been but a very short time in New Zealand when I was asked to go and hear Gordon Forlong, an ex-London lawyer and a converted Deist. I consented, and on the next Sunday went to hear what the lawyer had to say. I can now scarcely describe my feelings. He was evidently preaching what he understood, for he was telling it out with no uncertain sound. It was something very different to what I had been accustomed to listen to in the Church. I was convinced that what he said was in the Bible, yet I thought it awful presumption for anyone to say he knew he was saved. However, I was in such a state of mind that I wished to hear more, so the next Lord’s Day I was there again, anxious to catch every word. This day my interest and conviction were deepened. My false peace was broken up, and the bitterness of a guilty conscience took its place. The next Lord’s Day found me in the same place, and the burden of my soul was: What must I do to be saved? I had tried to leave off old sins, and turn over a new leaf, but it was no use; it gave no comfort, no peace.” He expressed the latter thus: “Oh, the joy of that moment when I realized the work was finished for me! It was on the Monday morning 10th May, 1880, about nine o’clock that the words, `IT IS FINISHED,’ came before me. My deep trouble then gave way to sweet peace. My sins were forgiven-my soul was saved. Since the day I took God at His Word, and believed the record given of His Son, my greatest joy has been to tell out to others God’s way of salvation.”

General Halliday.

GENERAL HALLIDAY belonged to an old Dumfriesshire family. He was the son of Mr. Thomas Halliday, of Ewell, Surrey, and was born on the 9th May, 1822. His grandfather was Dr. Matthew Halliday, physician at the Imperial Court of St. Petersburg during the latter part of the reign of Catherine the Great.
He entered the military service of the Hon. East India Company as a cadet, and joined the 12th Madras Native Infantry at the age of sixteen. He served in various stations in the Madras Presidency until he was appointed to the Mysore Commission for the civil administration of Mysore. He was married in 1845 to his cousin, Miss Lucy Cotton, daughter of Mr. and Mrs. Cotton, of Petrograd, being then a decided Christian. He became acquainted at Cannonore with Samuel Hebich, Christian Missionary, well known to Anthony Norris Groves, then laboring at Chittoor, from whom he derived much spiritual help.
On becoming Lieut. -Colonel he reverted to military duty, commanding his old regiment in various stations in India and Burma, until he was promoted to Regimental Colonel in 1876, when he took up his residence in England, and lived for more than thirty years in Lee. He was promoted to the rank of full General in 1888, and was the Senior General of the Indian Army. He was an accomplished linguist, having a thorough knowledge of French, German, and Hindustani; was well acquainted with Hebrew and Greek in Bible study, and possessed an extensive knowledge of various subjects connected with science, art, and literature, and was also gifted in water color drawing.

Dr. Anderson-Berry.

DAVID ANDERSON-BERRY, M. D., LL. D., F. R. S. (Edin.), was born in Wick in 1862. His father being a Presbyterian minister, he was brought up under good religious influence. The particular truth that led to his conversion was the imminent Return of the Lord Jesus Christ. He had heard of certain Christians to whom that blessed truth had become so real and precious that they had dispensed with all useless ornaments, such as bracelets, lockets, breast-pins, and to one so full of worldliness as he was, this devotion greatly impressed him. Further, to those people, the doctrine of the Lord’s return afforded them joy, while to him it caused concern and sadness.
He had known the gospel from his youngest day; he firmly believed that if he was to be saved he must, as a sinner, accept by faith the Lord Jesus Christ as his personal Savior, but his hope was that, as there is generally some little warning before death, he would enjoy the world, and at the end of life’s brief day make the great decision before passing hence. This truth of the Lord’s Coming, however, upset all such theories. To think that at any moment the Lord would return to this earth, take His own people to Himself and leave the unconverted for judgment disturbed him greatly. Under the gracious influence of the Holy Spirit he yielded heart and will to the Savior and gladly owned Him as his Lord and Master. Becoming a student of the Scriptures, he very soon learned the truth of the priesthood of all believers and the simple scriptural principles of gathering. Having a great desire to work for his worthy Master, yet naturally diffident, it gave him considerable mental concern before he could speak to another about his soul or give away a gospel tract.
“Not many mighty are called;” “to the poor the gospel is preached,” and when our Lord was here on earth it was the common people who heard Him gladly. It is the same today, for the Lord’s people are generally found in the humbler walks of life. It took great courage on the part of Dr. Anderson-Berry to meet to worship with unlettered brethren and, indeed, to profit by the ministry of such, but our brother has testified that the happiest moments in life for him were spent in the humblest surroundings.

Albert R. Fenn.

ALBERT ROBERT FENN was a native and freeborn citizen of London. He was born in 1832. His childhood was bright and happy; but various family trials saddened his boyhood and early manhood, which, however, in God’s wonderful providence resulted in spiritual blessing. When about eighteen, he entered the Borough Road Training College, with the object of becoming a schoolmaster. Six months of his studies were carried on in Bristol, when he visited “The New Orphan Houses,” Ashley Down, and purchased a report of Mr. Muller’s work, which he read with interest. He was duly appointed to the charge of a school in Lincolnshire.
On one of his holiday visits home, on coming out of church, he remarked to his father, “We have been calling ourselves ‘miserable sinners’ all these years, and I never felt miserable about my sins.” The reply was not satisfactory, so he went direct to God, saying, “O God, I am such a fool that I never felt my sins; make me feel them.” This prayer was strikingly answered, for he became deeply convicted of sin, and knew not how to obtain deliverance. Many weeks had passed, when one night, after his housekeeper had retired, he determined to make one more long prayer, and a last tremendous effort to gain salvation; if that did not succeed, he would despair. He had not been long on his knees when, in the language of the leper, he cried out with all his soul, “Lord, if Thou wilt, Thou canst make me clean.” This was evidently a Spirit-taught cry, and the same Spirit brought the reply with power to his soul, “I will, be thou clean.” Rising from his knees full of joy, he searched for the Scripture so powerfully brought to bear upon himself. So great was his happiness that he wanted to die and go to Heaven. The Wesleyans, then on the alert to set young Christians to work, with much persevering persuasion induced him to preach.
Mr. Fenn early determined to make the New Testament his guide, and the words, “Owe no man anything,” called forth his attention. He had purchased his furniture from his predecessor on credit. This he paid off as quickly as possible, and never after purchased anything without the ability to pay immediately. 1 Corinthians 16:2 came next, “Upon the first day of the week let every one of you lay by him in store, as God hath prospered him.” The debt being paid, he secured a box for “the Lord’s portion.” He did not receive money weekly, but separated the proportion he had “purposed in heart” quarterly. Where he had given a shilling before, thinking it enough for a young man with a small salary, now he could give ten, and could show kindness to needy neighbors without grudging. This proportionate giving was continued to the end, only the proportion increased with faith, and as “God prospered.” The baptism of believers was the next point under consideration. Naturally he went to the clergyman about it, but got no help from him or anyone else, and the subject was shelved for a time. The character of some of those who partook of the Lord’s Supper at church concerned him. He saw from the Scripture that it was an ordinance for disciples, and it was too evident that certain persons who participated monthly were not true Christians. He found out Mr. Andrew Jukes, author of “The Law of Offerings,” and other works, and consulted him. While entering fully into all he had to say, after giving him a most hearty welcome, Mr. Jukes pressed upon him the being first and most concerned about maintaining a good condition of soul, saying, “A good condition is more important than a good position.”

James E. Hawkins.

JAMES ELLIS HAWKINS was born in Bitterley, Salop, in 1843. His parents were godly Congregationalists, though afterward they owned only the true gathering center, “My Name” (Matt. 18. 20), and built a hall at Orleton, Hampshire, for worship and ministry on scriptural lines. His first soul concern was induced by hearing an address on “The Lord’s Coming,” by William Yapp. When 14 years of age George Lawrence, a well-known worker in Britain and Spain, said to him, “James, you are quick at figures, here is a sum for you, ‘What shall it profit a man if he shall gain the whole world and lose his own soul?” The impression never left him, till four years later, when Mr. Lawrence was preaching in the town he had the joy of pointing the sin-burdened soul to the Lamb of God, closing with 1 John 5. 13. Thus the light dawned on April 5, 1861, and from that day till the end of his course, 57 years after, he rejoiced in the possession of Eternal Life. The ‘59 Revival spirit, then so prevalent, also left its impress on his long and active career. Following the New Testament order, the young convert and others were baptized in the river flowing by the side of the town on April 28.
On April 30, on the invitation of Wm. Yapp, he left for London to assist in the Book and Tract Depot at 70 Welbeck Street. Afterward the business was changed to Yapp & Hawkins; the “Clapton,” “Iron Room,” and other series of booklets being issued at this time. In 1866 he married Clara Elizabeth Hunt, who proved to be a true helpmeet for 47 years, and an indefatigable worker in connection with Golden Grain Almanac.
In 1867 Wm. Yapp retired, and James E. Hawkins carried on a prosperous business in Baker Street and Paternoster Row, for many years. He introduced the “Mild- may Cards” and other famous series. His series of beautiful chromo booklets, including Songs of the Dawn, The Homeward Journey, The Garment of Praise, The Master’s Presence, etc., have never been equaled for their chasteness and superb coloring, and may rightly be treasured by their fortunate possessors. Many volumes of Spiritual truth valued today first bore the imprint of J. E. Hawkins. Wm. Lincoln’s Expositions of Hebrews, John, and Revelation; Arthur Pridham’s Expositions of Romans, Ephesians, Philippians, and other books; Denham Smith’s Brides of Scripture, Gospel in Hosea, Prophet of Glory, and Papers for the Present Time; D. L. Moody’s Wondrous Love, The Great Salvation, etc.; and many others might be named.

John Ritchie.

JOHN RITCHIE, for 37 years the Editor of The Believer’s Magazine, was born in the village of Old Meldrum, Aberdeenshire, on September 10th, 1853; he had in his personality a good deal of the “granite” for which his native county is famous.
As a lad he had the advantage of sitting under the ministry of a good man, Mr. Geo. Garrioch of the Free Church of Scotland, who often visited his home, and talked with him of the necessity of “the new birth.” A young doctor, Dr. Robert M`Killiam, well known in later years in London as the Editor of The Morning Star, and an able teacher of the Scriptures, who had recently begun to practice in the village, and who cared for the souls as well as the bodies of his patients, had taken up a Sunday School Class in connection with the church, and among the scholars who were deeply impressed by his earnest words was “J. R.”
Teacher and scholar met fully forty years after these early days at a meeting in Devonshire House, London; this time the “scholar” gave the address and the “teacher” closed the meeting with prayer and thanksgiving. Needless to say it was a happy re-union.

Dan Crawford.

DAN CRAWFORD was fellow-worker and then successor to FREDERICK STANLEY ARNOT, as Fred Arnot was the true follower and successor of DAVID LIVINGSTONE, the father of African pioneers and missionaries.
Mr. Crawford was born in Gourock, situated at the mouth of the Clyde, in 1869 A.D., and was led to Christ by a working man drawing a line across the floor of the Gospel Hall, and urging him to decide before he crossed that line. He has both written and repeated the story, concluding: “At 20 minutes past 10, by grace I crossed that line.”
At once he became a diligent student of the Scriptures, and a ravenous reader of good books, thus laying a good foundation, to be manifest in his labors in Africa, and in his letters to friends throughout the world. Acquaintances of early days say that from the first he manifested that out and out daring and individualism which ever characterized his service.