Chapter V: Part 5

At the late meeting of the British Association in Edinburgh, Dr. Thomson rather startled the scientific world by an address delivered in the Biological Section, in which he characterised the so-called new science of spiritualism as the invention of impostors and mountebanks. His address, which lacked the author's constitutional caution and discretion, was severely handled in several of the leading journals, and a trenchant pen, in an Edinburgh cotemporary, "cut up rough" with a vengeance. Among others who replied to Dr. Thomson's strictures was Dr. Robert H. Collyer, of London, who claims to be the original discoverer of electro-biology, phreno-magnetism, and stupefaction, by the inhalation of narcotic and anaesthetic vapours. In the course of his address, Dr. Thomson spoke as follows:--"It must be admitted that extremely curious and rare, and to those who are not acquainted with nervous phenomena, apparently marvellous phenomena, present themselves in peculiar states of the nervous system--some of which states may be induced through the mind, and may be made more and more liable to recur, and greatly exaggerated by frequent repetition. But making the fullest allowance for all these conditions, it is still surprising that persons, otherwise appearing to be within the bounds of sanity, should entertain a confirmed belief in the possibility of phenomena, which, while they are at variance with the best established physical laws, have never been brought under proof by the evidences of the senses, and are opposed to the dictates of sound judgment. It is so far satisfactory in the interests of true biological science that no man of note can be named from the long list of thoroughly well-informed anatomists and physiologists, who has not treated the belief in the separate existence of powers of animal magnetism and spiritualism as wild speculations, devoid of all foundation in the carefully-tested observation of facts. It has been the habit of the votaries of these systems to assert that scientific men have neglected or declined to investigate the phenomena with attention and candour; but nothing can be farther from the truth. From time to time men of eminence, and fully competent, by their knowledge of biological phenomena, and their skill and accuracy in conducting scientific investigation, have made the most patient and careful examination of the evidence placed before them by the professed believers and practitioners of so-called magnetic, phreno-magnetic, electro-biological, and spiritualistic phenomena; and the result has been uniformly the same in all cases when they were permitted to secure conditions by which the reality of the phenomena, or the justice of their interpretation, could be tested--viz., either that the experiments signally failed to educe the results professed, or that the experimenters were detected in the most shameless and determined impostures." This sentence fell among the _savants_ like a bomb, and "great was the fall thereof." Some have described it as an _ad captandum vulgus_ use of words, and others have called it rash, and unduly sceptical. It is proverbial that doctors disagree, and it would be wonderful indeed if they were of one mind on the mysterious phenomena of spiritualism.

It would be unpardonable were we to omit reference to Dr. Allen Thomson's great exertions on behalf of the new University. No member of the Senate was more zealous and hard-working in raising the necessary funds for the splendid edifice that now rests on Gilmorehill, and Professor Thomson was suitably selected to cut the first sod some four years ago, when the work of erection was commenced.

Like his father, Dr. Allen Thomson has all his life been a consistent Whig in politics, although in political movements, as such, he has never taken any very prominent part.

In August last Dr. Thomson received from his _Alma Mater_ the degree of LL.D.

REV. DR. JOHN CAIRD.

Of the many ornaments which the Established Church of Scotland has produced, Dr. John Caird is one of the most brilliant as a preacher, as a thinker, and as a rhetorician. During the comparatively short period of his ministry, he secured a world-wide fame for the eloquence and beautiful diction of his sermons, and although his pulpit appearances are now few and far between, they are sufficiently important to draw together larger congregations than any Church in Glasgow could possibly accommodate; to find a prominent place in the newspapers of the day; and to realise for the author a handsome _honorarium_ for the copyright of his sermons.

The Rev. Dr. John Caird was born at Greenock, where his father was an engineer, in 1820. After following out a course of study at the University of Glasgow, he was licensed as a preacher in 1844. In the following year he was ordained minister of Newton-upon-Ayre, from which in 1846 he was translated to Lady Yester's Church, Edinburgh. The patronage of this appointment lay with the Town Council of the Metropolis, and Dr. Caird was nominated almost unanimously. Here Dr. Caird was building up a great reputation--his popularity being quite extraordinary, and his church habitually crowded--when he found it necessary to retire to the country to get rid of the demands made upon his physical energies by a metropolitan congregation. He soon found what appeared to be a more congenial sphere at Errol in Perthshire, to which he was translated in 1850, and where he ministered with much acceptance, drawing to his church strangers from far and near, for a period of about eight years. It was while at Errol that Dr. Caird fell out with the more orthodox Calvinists of his church, his breadth of sympathies failing to meet with approbation from the older members who were still leavened with the leaven of "persecuting and intolerant principles in religion." It is related of one old lady that on leaving the church, after hearing Dr. Caird deliver one of his most powerful and characteristic sermons, she exclaimed, "What's the use o' gaun to hear that body preach; ye never get a word o' gospel frae his lips." During the period of his pastorate at Errol, Dr. Caird preached, in 1865, a sermon, entitled "The religion of common life," before the Queen at Crathie. This sermon was subsequently published by her Majesty's command, and secured a very large sale. Indeed, it is recorded, in an article on the book trade in Chambers's Cyclopaedia, as an evidence of the kindness which publishers sometimes show to authors, that the Messrs Blackwood, of Edinburgh, made Dr. Caird a present of L400, in addition to the L100 which they had agreed to pay him for his Crathie sermon--so extensive was the sale which, in the form of a shilling pamphlet, it was able to command. The same sermon was translated on the Continent, under the auspices of the Chevalier Bunsen, Ambassador from the German Court to London, who has since died. Bunsen was well known as one of the most accomplished scholars of his day, and the preface which he wrote for this sermon suddenly carried the fame of the preacher into all parts of the Christian world.

In 1857 Dr. Caird accepted a call to Park Church, Glasgow. During the following year he published a volume of sermons marked by great chasteness and beauty of language, strength and delicacy of thought, and, above all, by spirituality of tone, and breadth of earnest sympathy with men. By this time his fame as a preacher had reached its zenith. The demands made upon his powers of endurance were such as no one could possibly last for any length of time. His sermons were not the mere inspirations of the hour. They were rather like the _chef d'oeuvre_ of a great painter or sculptor--well thought out, carefully and conscientiously reasoned, and polished until their lustre was perfectly dazzling. We have before us an extract from _Fraser's Magazine_, published about this time, which justly estimates Dr. Caird's oratorical gifts and graces. The writer states that Dr. Caird "begins quietly, but in a manner which is full of earnestness and feeling; every word is touched with just the right kind and degree of emphasis; many single words, and many little sentences which, when you read them do not seem very remarkable, are given in tones which make them absolutely thrill through you; you feel that the preacher has in him the elements of a tragic actor who would rival Kean. The attention of the congregation is riveted; the silence is breathless; and as the speaker goes on gathering warmth till he becomes impassioned and impetuous, the tension of the nerves of the hearer becomes almost painful. There is abundant ornament in style--if you were cooler you might probably think some of it carried to the verge of good taste; there is a great amount and variety of the most expressive, apt, and seemingly unstudied gesticulation; it is rather as though you were listening to the impulsive Italian speaking from head to foot, than to the cool and unexcitable Scot. After two or three such climaxes, with pauses between, after the manner of Dr. Chalmers, the preacher gathers himself up for his peroration which, with the tact of the orator, he has made more striking, more touching, more impressive than any preceding portion of his discourse. He is wound up often to an excitement which is painful to see. The full deep voice, so beautifully expressive, already taxed to its utmost extent, breaks into something which is almost a shriek; the gesticulation becomes wild; the preacher, who has hitherto held himself to some degree in check, seems to abandon himself to the full tide of his emotion; you feel that not even his eloquent lips can do justice to the rush of thought and feeling within. Two or three minutes in this impassioned strain and the sermon is done."

In 1862, Dr. Caird was appointed Professor of Divinity in the University of Glasgow. Since that time his pulpit ministrations have been comparatively few. In fact, although his eloquence is in some respects as powerful and unique as ever, his voice has lost much of the charm of former days, and this is perhaps one of the most weighty reasons that actuated the reverend gentleman in seeking the _otium cum dignitate_ of a Professor's chair. As a teacher no less than as a preacher Dr. Caird has made his mark. In reference to both functions we find personified in him the attributes of

"Echenus sage, a venerable man,
Whose well-taught mind the present age surpassed,
And joined to that the experience of the last.
Fit words attended on his weighty sense,
And mild persuasion flowed like eloquence."

If there is one thing more than another that has brought Dr. Caird a special name and reputation as a thinker, it is the broad and somewhat latitudinarian notions which he holds on religions matters. So far does he carry his toleration and charity that he has, we believe, given serious offence to not a few of his most attached admirers in questions other than religious. Briefly stated, Dr. Caird's belief is that all the theological distinctions that ever distracted Christendom are not worth a single breach of charity. In a sermon which he preached before the Senate, at the opening of the new University Chapel, on the 8th of January last, he set himself to show that the mere holding of the Catholic faith, in the sense and form of the creed, cannot be the essence of religion--first, because the great mass of mankind are incapable of doing justice to the definitions and evidences of the creeds; yet need religion, and are, in point of fact, pious in spite of their want of theological accomplishments; secondly, there is an organ or faculty of the soul deeper than the intellect, by which (apart from accurate doctrinal notions) the force of religious realities may be apprehended and appropriated; and, thirdly, men of the most divergent and even opposite dogmatic convictions may be, and are, religiously one. Accordingly, he maintains that the essence of religion must lie in 'something profounder than ecclesiastical and dogmatic considerations. And could we get at that something--call it spiritual life, godliness, holiness, self-abnegation, surrender of the soul to God; or, better still, love and loyalty to Christ as the one Redeemer and Lord of the spirit--could we pierce deeper than the notions of the understanding to that strange, sweet, all-subduing temper and habit of spirit, that climate and atmosphere of heaven in a human breast, should we not find that there lies the essence of religion?' Religion, in short, is a matter of feeling rather than of knowledge, a hallowed condition of the spiritual sentiments and instincts, rather than an orthodox complexion and arrangement of the spiritual ideas; a thing of the heart rather than of the head. On this view, it has been argued, though Dr. Caird does not expressly draw the inference, orthodoxy is not essential to "salvation," and heathenism is not a barrier to the blessings of heaven.

One distinguishing characteristic of all Dr. Caird's sermons--and, indeed, of everything to which he applies himself--is that they are carefully and conscientiously manipulated. He does not commit himself to a mere superficial treatment of the subject in hand, but, like John Bright--to whom in more than one respect he presents a striking parallel--he takes the utmost pains to provide thoroughly acceptable and nourishing pabulum for his hearers, believing that whatever is worth doing, is worth doing well. No man alive has furnished a more fitting illustration of the lines--

"The heights by great men reached and kept,
Were not attained by sudden flight;
But they, while their companions slept,
Were toiling upwards in the night."

Every sentence which Dr. Caird utters in his discourses is turned and polished with the consummate art of which he is such a master until it is a sparkling gem. Hence his diction bears the most crucial test; like his oratory, his composition is unique.

When the British Association held its meetings in Edinburgh in August, 1871, Dr. John Caird was selected to preach the sermon which it is customary to deliver before the _savants_ at any town at which they may happen to meet. On this sermon a pungent critic in a well-known metropolitan magazine, who rejoices in the _nom de plume_ of Patricius Walker, Esq., has the following remarks:--"Mr. Caird (who spoke somewhat huskily, but with much emphasis) was on the broad Liberal tack. He quoted passages from Herbert, Spencer, Comte, and other modern philosophers; not showing them up as monsters or deluded--O dear no!--or taking refuge behind his Bible or any 'cardinal doctrine' of faith, but professing a profound respect for these writers, and bringing his facts and logic against their facts and logic. It was a clever exercise and a very curious discourse to hear in the High Kirk of Edinburgh, but it was hard to suppose it could do anybody much good.

Says Caird, 'I'll quote and then refute,
Each modern philosophic _doot_'--
And so he did; but each quotation
Seem'd to outweigh the refutation.

Some of the old-fashioned worshippers must have felt uncomfortable, like the villager who, after a clever sermon on the Evidences of the Existence of the Deity, said he never thought of doubting it before."

Professor Caird is one of her Majesty's chaplains for Scotland.

REV. DR. NORMAN MACLEOD.

Those who believe in the transmission of hereditary qualities and predilections from generation to generation will find a rare practical illustration of their theory in the Rev. Norman Macleod, who is known and recognised as _par excellence_ Her Majesty's Chaplain for Scotland. With as unfailing certainty as if they had been regulated by the laws of primogeniture and entail, this estimable clergyman has inherited the gifts and graces of his esteemed father. Nay more, he has even fallen heir to whatever honours and emoluments of value accrued to the latter during his long and useful career. The two men are in many respects "similar, though not the same." Both have answered to the same name; both have been popular preachers; both have held prominent positions in the Established Church of Scotland; both have prosecuted their ministerial labours in the same city; and both have been honoured with special marks of favour and distinction from their Sovereign. There are other minor points of resemblance upon which we cannot stay to dwell.

Dr. Norman Macleod, the elder, was ordained a minister of the Established Church at Campbeltown in 1807, where his son, the present minister of the Barony, was born. From Campbeltown the father removed to Campsie parish in 1855; and subsequently he was inducted minister of the Glasgow Gaelic Church, afterwards St. Columba's, in 1836. While in Glasgow, he preached once in Gaelic and once in English every Sunday. Like his son, he had broad sympathies, and soared far above the petty barriers of denominational forms and prejudices. He was Moderator of the General Assembly of the Church of Scotland in 1836, and it was greatly due to his efforts that the Presbyterian Church obtained such a firm hold in the province of Ulster. In the year 1824 he brought the state of education in the Highlands and Islands of Scotland so fully and so eloquently under the notice of the General Assembly that the education scheme of the Established Church was projected to remedy the evils pointed out. Along with Principal Baird, he was appointed on three different occasions to inquire into the existing means of education in the Highlands and Islands, and in many other ways he contributed valuable service in "building up," consolidating, and expanding the distinctive schemes and agencies of the church to which he belonged. His labours were rewarded by the appointment--through the late Sir Robert Peel, with whom he had considerable influence--to the envied position of one of Her Majesty's Chaplains for Scotland, and by his preferment to the Deanery of the Chapel Royal.

But we have only said so much by way of introduction. It is with the son and not with the father that we have to deal. Young Norman, after spending his earlier days amid the rustic environs of his father's manse--the Scotch equivalent for parsonage--at Campsie, entered the University of Glasgow as a divinity student. So far as we have been able to ascertain, he made his first public appearance, while still in his "teens," at a banquet given to Sir Robert Peel on the occasion of the right hon. gentleman's installation as Lord Rector of the University of Glasgow. This event, memorable in the annals of the city, happened on the 6th Jan. 1837. Considered in relation to all its accessories, the banquet was perhaps the most brilliant affair of its kind that ever took place in Glasgow. On making an analysis of the attendance, we find that there were altogether 3300 gentlemen present, including 12 members of the peerage, eight baronets, ten members of Parliament, a host of military men, and all the gentry for many miles round. The total cost of the feast was L2434 13s 8d, and the toasts were thirty-seven in number.

The fact that Dr. Norman Macleod took a very active part in promoting Sir Robert Peel's candidature for the Lord Rectorship, which led to this brilliant gathering, must be our excuse for dwelling upon it at such length. In recognition of his exertions on Sir Robert's behalf, he was selected to respond to the toast of "The students of the University of Glasgow who have done themselves honour by selecting Sir Robert Peel to fill the office of Lord Rector." There was little in his reply worthy of quotation. It was neat, appropriate, and well put, and concluded by expressing the anxious hope that "by the additional means which had been adopted to promote Conservative principles and to unite Conservative students within the University, and especially by the establishment of our 'Peel Club,' the students may continue to heap additional honours upon themselves by returning Conservative Lord Rectors."

After a very promising career as a divinity student, Dr. Norman Macleod was at an early age ordained a minister of the Church of Scotland. His first parish was Loudoun, in Ayrshire, from whence, in 1843, he was translated to Dalkeith. He laboured with much acceptance in the latter charge for a period of eleven years, and in 1851 he succeeded the late Dr. Black as the minister of the Barony Parish of Glasgow--a position which he still continues to fill. It is related of the doctor that, while at Dalkeith, he happened one day to be strolling in the "kirkyard," and met the sexton, a man of venerable years, who took quite a pleasure in pointing out to the new minister the more notable graves in the little God's acre. "This," he said, "is where Mr. So-and-So (the former clergyman of the parish) is buried, and here--pointing to a still unoccupied lair--is whaur ye'll lie, gin ye be spared!" It is worth while mentioning that whereas the population of the Barony Parish in 1755 was only about 5000, it had increased in 1850 to 130,000, and at the present time it is estimated at 200,000, so that Dr. Macleod's parochial duties and responsibilities have been greatly multiplied since he entered upon his present important charge.

Dr. Macleod has taken the most active interest in everything relating to the welfare of the city, while the affairs of his own parish have afforded him a source of unremitting care and anxiety. With every movement projected for the purposes of Church extension or the development of missions in Glasgow he has been closely identified; and at the present time he is at the front of an association promoted some eighteen months ago, with the view of providing additional churches in certain neglected districts of the city. As the result of this association's efforts, several new churches are now in course of erection, one of them having been undertaken at Dr. Macleod's express request. Closely allied to the means of grace are the facilities for the acquisition of education, and of this important adjunct to the work of the ministry Dr. Macleod has never for a moment lost sight. No less than five large schools have been opened in connection with the Barony Church since he entered upon his parochial duties; and several preaching or mission stations, at each of which divine service is conducted every Sunday, have also been opened up, with the most successful results.

The Church of Scotland has not always enjoyed its present exceptional prestige. The time was when Presbyterianism had anything but a sweet smelling savour out of Scotland. It is largely due to the efforts of Dr. Macleod that the merits of Presbyterianism have come to be acknowledged and its principles understood by other denominations. No man has done more than Dr. Macleod to make the Church of Scotland famous and to give her a position in Christendom. His influence both at home and abroad, his abilities as a preacher, and his graces as a writer, have helped to bring the Presbyterian Church before the country, and to induce the respect alike of her friends and rivals.

It is in connection with her missions, more than any other agency of the Church of Scotland, that Dr. Macleod has made himself conspicuous. In these he has, from an early period of his ministerial career, taken a deep and active interest. So far back as the year 1844-45 he was sent out to Canada, along with his uncle and the late Dr. Simpson of Kirknewton, as a deputation from the Church of Scotland to inquire into the progress of the Church in the British Provinces. About four years ago, he was sent to India in company with Dr. Watson, to visit the missions of the Church in that country, and on their return to Scotland, Dr. Macleod published a series of articles, giving the results of his observations, which excited a considerable amount of public attention, and elicited among educationists and others a warm discussion. For some of his statements the rev. gentleman was taken severely to task, it being argued that he could not, during his limited sojourn in India, have acquired a sufficient knowledge of the country and its institutions to enable him to speak with anything like authority on all the subjects to which he referred.

We believe that Dr. Macleod commenced his career as an author by the publication, during the fierce heat of the controversy which eventuated in the Disruption, of three separate pamphlets, each bearing the title, "Cracks about the Kirk, for Country Folks." Two of these pamphlets, written in "broad Scotch," were remarkable for their pungency and effective banter. Although published anonymously, it was generally known that these pamphlets owed their existence to "young Norman," and they contributed very materially to establish his growing fame as a writer and preacher. During the memorable year of the Disruption he was a member of the General Assembly, and took part in all the controversies of the day. His efforts to keep up the drooping spirits of the Establishment are worthy of honourable mention. His boundless good humour, and cheerful, happy disposition kept alive the enthusiasm of those who preferred to stick by the Kirk in the greatest crisis she has ever known, and he was, above all, instrumental in preventing the missionary operations of the Church from becoming

"To hastening ills a prey."

From that time until now he has never ceased to manifest the warmest interest in the missions of the Church, watching over them with an almost paternal zeal and solicitude; and no man in the Establishment is so well qualified as himself to preside at the Indian Mission Board--an office which he has occupied with equal credit to himself and advantage to the church for a number of years.

Many who are quite unacquainted with Dr. Macleod's antecedents, will have heard of him as the editor of _Good Words_. It is not too much to assume that even the contributor to a New York journal, who lately described him as "Dr. Macleod, one of the Court physicians," will know him in this capacity. Commencing his editorial career on the _Edinburgh Christian Magazine_, which he conducted from April, 1849, till April, 1869, Dr. Macleod, in the course of the latter year, became connected with Mr. Strahan; and the _Christian Guest_, which was started in the beginning of that year, appeared with Dr. Macleod's name as reviser. The latter magazine, which was published by Messrs. A. Strahan & Co., Edinburgh, came to a conclusion at the end of the year which witnessed its birth, and it was succeeded in January, 1860, by _Good Words_, published by Messrs. A. Strahan & Co., London, and in which Dr. Macleod's name appeared as editor. We need hardly criticise the merits of the latter periodical, which, as we have indicated, owes its origin to the joint labours of Mr. Strahan and its able editor. From the first it was conducted on what might be called popular principles--being something more than a religious magazine pure and simple. The result was that it grew rapidly in public favour, and commanded the support and approbation of the highest literary circles. Indeed, it may safely be said that there is not a moral, religious, or scientific writer of any note that has not in one form or another contributed something to its contents. Mr. Gladstone, Dr. Vaughan, the Rev. Charles Kingsley, Dean Alford, and Mrs. Oliphant are but a few of the many names that have adorned its pages, and its popularity and merits are still maintained with undiminished vigour. Mr. Strahan's boundless energy and excellent discrimination have contributed more to this result than any other cause; but Dr. Macleod's editorship has at the same time been singularly able and judicious. Although Dr. Macleod never aspired to rank as a theological writer, he has in his way been a prolific and successful author. His works may be said to have merits peculiarly their own. His graceful, easy, fluent style; his admirable capacity for illustration; his graphic delineations of scenery and character; and, above all, his unfailing use of simple, terse, homely Saxon, have combined to place him in the front rank of living writers. Among his more notable publications we may mention "The Home School" (Edinburgh, 1856, 12mo), a reprint and extension of lectures for working men; "Deborah" (Edinburgh, 1857, cr. 8vo), a treatise on the duties of masters and servants; "The Earnest Student--being memorials of John Mackintosh" (1854, cr. 8vo); "Parish Papers" (Edinburgh, 1862, 12mo); "Reminiscences of a Highland Parish;" "The Old Lieutenant;" "The Starling;" and "Wee Davie." He also published numerous sketches of his travels in the Holy Land, in India, and in the British provinces. His "Eastward," a diary of travels in Palestine, is one of the most interesting and instructive works of its kind in our literature; while his "Far East," in which his Indian experiences are detailed, is not less full of useful matter. This leads us to mention the fact that his travels in Palestine were undertaken on his own account, and solely for the purpose of receiving correct impressions of the Holy Land, with its hallowed traditions and deeply-interesting associations. With the same object he has travelled in other lands, and scarcely a year passes without his visiting some new clime or country, and thus enriching his great stores of knowledge and observation.

As a preacher Dr. Macleod is great, although lacking some of those qualities which are essential to a popular and effective pulpit speaker. Many of his best pulpit efforts, and notably his sermons preached before the Queen at Crathie, are among the most excellent of their class, and may be read with as much profit and interest as the discourses of Wesley and Whitfield. Yet to those who have heard only of his great fame, apart from the pulpit, and who are naturally led to associate that fame to some considerable extent with his pulpit utterances, there must, in some respects, be disappointment in store. His voice is far from musical, being too much pitched on one key, and that not the most melodious on the gamut. His discourses lack the fire and finish of Caird or Guthrie; while his composition and style are neither so graceful nor so polished as those of Spurgeon or Newman Hall. He makes no attempt at nicely rounded periods, or subtle verbal distinctions. But he has other qualities entirely his own. His speech is homely, familiar, almost conversational. There is no "darkening of counsel with vain words." He is not only easily understood, but it is difficult, even on the most recondite points, to misunderstand him. What he states in the plainest possible phraseology, he renders still more intelligible by some apt illustration. Herein lies one of the great secrets of his success in the pulpit. Possessed of a very acute mental faculty and a warm heart, his sermons are always eminently practical, full of conclusive argument, appealing directly to the consciences of his hearers, and permeated above all by strong common sense, called so as _locus a non lucendo_, because so uncommon even in the pulpit. His thoughts, often strikingly original, are always expressed in a vigorous, manly style. He does not hesitate to call a spade by its proper name. Hence he has often been taken to task for what, gauged by the rule of the Confession of Faith, would be called loose, if not absolutely heterodox notions on sacred things. His memorable speech on the Decalogue is a case in point. The Presbytery of Glasgow woke up one fine morning to find that the minister of the Barony recommended in almost so many words that the Decalogue, inasmuch as it was a Judaical institution, was not for modern Christians. Of course the rev. gentleman brought a hornet's nest about his ears; and he had to explain away, as best he could, the "damnable and pernicious doctrine." There are more learned men in the Church of Scotland, but none have a greater share of sagacity, penetration, and strong, pungent, mother wit. Another distinguishing trait in the doctor's character is his charitable and tolerant disposition in reference to religious things. He does not believe that anything is gained by denominational differences, and would put an end to the intestinal strife that separates the various branches of the Church of Christ. To all who would say, "I am of Paul, or I am of Apollos, or I am of Cephas!" he has but one reply. Dogmatism is to his broad and liberal mind a foolish and unnecessary thing in theology, and hence he is to be found in the van of all progressive and tolerant measures as opposed to the _odium theologicum_, although in political matters he maintains a mildly Conservative tone. It is a curious fact that, despite his anxiety to keep pace with the times, Dr. Macleod has never yet been able to procure the introduction of an organ to the Barony Church, and it is not less remarkable that, notwithstanding his popularity both as a preacher, as a writer, and as a public man, his church, which might reasonably be expected to be one of the handsomest and largest in the city, is little better than a village school. Strangers visiting Glasgow are almost bound to "do" the Barony Church. Dr. Macleod is one of the "lions" of the city, and people from all quarters flock to see and hear him. Yet the building in which he preaches is, without exception, the ugliest in Glasgow, both externally and internally. It is situated in one of the most ill-favoured localities in the city, although in the immediate vicinity of the Cathedral and the classic Molendinar, with the statue of sturdy John Knox looking down upon it from the Pisgah of the Necropolis--that God's acre of Glasgow worthies through many generations. Chagrin and dismay will, we fancy, have been the feelings predominant in the breasts of many who entered the Barony for the first time. Between the preacher and the pews there is certainly neither affinity nor _vraisemblance_. Worship is also conducted in the most primitive fashion. Most of the Established Churches in Glasgow have now got educated up to the introduction of organs, as accessories of public worship, but here there is only an indifferently competent choir to lead the service of praise. Of course the emoluments of the living or parish are not regulated by "outward and visible signs," or the Barony minister would only draw a sorry stipend.

We have already had occasion to notice Dr. Macleod's acuteness of intellect. If there is anything in phrenology, his perceptive faculties must be very highly developed. Few men are so observant of all that passes around. Wherever he goes, he puts himself _en rapport_ with his society for the time being. He can read

Sermons in stones,
Books in the running brooks,
And good in everything.

In this fact we have a sufficient explanation of the rich store of fun and fancy--of humour and pathos--of anecdote and illustration--upon which he draws _ad libitum_. Adopting Captain Cuttle's plan, he makes a note of everything within his reach, and the merest trifles--incidents which to an ordinary mind would be

Like a snow-flake on the river--
A moment seen, then lost for ever!

he treasures up in the storehouse of a highly retentive memory.

In seeking briefly to analyse the secrets of Dr. Macleod's wide-spread fame, we are almost constrained to think that they will be found to lie in qualities belonging to the heart rather than the head. His _bon hommie_ is unique; he has a rich, pawky humour, which with his own countrymen is almost worshipped. In all circumstances he displays the _suaviter in modo_. In short, he is excellent company. "Aye ready!" might be his motto, if Dr. Macleod has any dealings with the literature of the Herald's College. He will speak, and that effectively, on any mortal subject; and if he cannot say much pertaining to the matter in hand, he will at least say something else, equally or perhaps more edifying and acceptable.

Of the high position which Dr. Macleod holds in the esteem of Her Majesty, our readers will have heard and seen so much, that we need say but little. Since his appointment as one of her Majesty's Chaplains in Ordinary for Scotland Dr. Macleod has had many gracious marks of Royal condescension bestowed upon him; and these he has reciprocated by vindicating, whenever opportunity offered, the character and conduct of the Queen from the aspersions and calumnies of her detractors. From him we have had glimpses, now and again, of what transpires behind the scenes at Balmoral, and we have as it were felt our hearts knitted more closely than before to a Sovereign who is a pattern to all her sex.

REV. DR. BUCHANAN.

The Rev. Dr. Robert Buchanan has many claims to be esteemed one of the "Pilgrim Fathers" of the Free Church of Scotland. He was one of the first to obey the injunction dictated by the Ten Years' Conflict, "Come out from among them, and be ye separate." Ready to abandon a Church that adopted principles, and practised a system, of which he could not approve, he was also in the front van of the handful to whose wisdom, prescience, and fostering care the Free Church owes its remarkably successful career. Of the many who took a more or less prominent part in the Disruption, Dr. Candlish, of Edinburgh, and Dr. Robert Buchanan, of Glasgow, are now the only two left who have been recognised from the outset as leaders in the great and memorable crisis. The Free Church has not within her pale, at the present moment, a man more generally esteemed, or more influential in all that relates to the discipline and welfare of the body, than he whose career and character we now propose briefly to sketch.

The century was very young when Dr. Buchanan first saw the light at the quiet, rural village of Gargunnock, near Stirling. His father, who followed mercantile pursuits, was able to give Robert a good, sound education; and as he displayed, when little more than a child, a tendency for reasoning and disputation, it was resolved that he should be brought up for the ministry. After receiving the rudiments of his education at a country school, he entered the University of Glasgow as a divinity student. In 1827 he was ordained a minister of the Established Church of Scotland. His first charge was Saltoun, in East Lothian, where Principal Fairbairn, his friend and co-worker, subsequently ministered. From Saltoun Dr. Buchanan came to the Tron Church, Glasgow, in 1834, and he continued to labour in that congenial sphere until the year 1857, when, in consequence of circumstances to be afterwards stated, he entered upon the pastorate of the College Church, where he still continues to labour with much acceptance. After the Disruption, Dr. Buchanan, with other 474 ministers that were identified with the Establishment, formed what has since been known as the Free Church of Scotland. Leaving the Old Tron, he and his followers made use of the City Hall for a time, until the Free Tron Church, which was built specially for Dr. Buchanan's congregation, was completed. The means were not long awanting to provide a church for a minister so popular and so well-beloved, and hence the period of his ministry in the City Hall--that asylum of needy, distressed, and transitional congregations--was very short.

A movement was set on foot about the year 1855 to change the sphere of Dr. Buchanan's labours from the Free Tron to the West-End of the city. A disjunction was drawn up; the advice of Dr. Candlish and Mr. Gray of Perth was taken as to the proper mode of procedure; a memorial, signed by about 150 members of his congregation, was laid before Dr. Buchanan, inviting him to transfer his services to a new church in the West-End; and a similar memorial was laid before the Presbytery, craving their consent to the project. After the preliminary arrangements had been carried out, the disjunctionists found a friend in Dr. Clark of Wester Moffat, the founder of the Free Church Training College in Glasgow, who offered, upon the most liberal terms, to provide them with a site. One of the conditions laid down was that fifty free seats should be reserved in perpetuity for the use of the students attending the college. It was also stipulated as a _sine qua non_ that Dr. Buchanan should accompany the disjunctionists to the new church. Both of these pre-requisites having been agreed upon, the new College Church was commenced. The total cost of its erection was upwards of L10,000, and about five years ago this amount was fully paid off. The new church grew and prospered under Dr. Buchanan's ministry, until it has now a membership of over 400, including not a few of the most influential and liberal men in the city. For the first time in its history, the College Church subscribed last year the second largest amount of any church in Scotland towards the Sustentation Fund, the exact sum being L1201, as compared with L3435 raised by St George's, Edinburgh, (Rev. Dr. Candlish's), which stands highest on the list. The total amount raised last year by the Free College Church for all purposes was L2939, being higher than the aggregate of any other church in Glasgow. It is not too much to say that Dr. Buchanan's admirable financial talents have been greatly instrumental in bringing the fiscal arrangements of the Free Church to such a high point of perfection. His eminently methodical and far-seeing mind set itself to work, immediately the necessity presented itself, to devise ways and means of putting the ministers of the Church who were all at once, without any preparation, and many of them under much physical disadvantage, compelled to bid adieu to "the fleshpots of Egypt." The ordeal was so terrible that it might well have appalled the timid. Suffering for conscience sake, these noble-minded men chose to leave behind them the _Lares_ and _Penates_ belonging to the Establishment: but their adoption of Moses' choice, did not, after all, entail much privation. Congregations and ministers alike resolved on surrendering a position which they could not any longer, with a good conscience, retain; and both proved equal to the emergency of dealing with financial problems which all at once they were called upon to solve. Casting herself promptly and entirely on the system of Free-Will Offerings as the means of her future sustenance, the Free Church met with a response so liberal and spontaneous that it is almost without parallel in history. In all these arrangements Dr. Buchanan took an active interest, and his sound practical advice was on all occasions of financial embarrassment consulted by his colleagues. As to the manner in which these difficulties were met Dr. Buchanan, himself, in a paper read on the 15th March, 1870, before the Statistical Society of London, stated that "The Free Church at once and unanimously adopted, as the backbone of her financial system, the plan of a common fund, to the support of which all her congregations should contribute, and in the benefits of which all her ministers should share. With whom the central idea of the scheme originated it is impossible to say. The very nature of the case was such as almost inevitably to suggest it to any one who was seriously and intelligently considering the subject. Of one thing, however, there can be no doubt or question, that the authorship of the system of finance, into which the idea now spoken of was gradually developed, belonged to Thomas Chalmers. It had taken shape in his mind, and in at least some of its leading features had been put in writing by his pen in the summer of 1841. It is true that in the autumn of the same year, and without any notion of the views or plans of Dr. Chalmers, the principle of a common fund, to be distributed in equal shares, was given out by Dr. Candlish at a great public meeting held at Edinburgh, in anticipation of the event which, even then, had begun to loom out, not indistinctly, through the storm and tempest of the time. It was not, however, till the month of November, 1842, that it took the form of a fully-planned scheme for the future support of the church, drawn out in detail and supported by elaborate argument. This form it assumed in a speech of great power and eloquence, which is still preserved, and which was delivered by Dr. Chalmers at a very memorable meeting. The meeting to which I refer was called 'the convocation,'--a name familiar enough in England, though descriptive there of a quite different assembly. The Scotch convocation was not a court, but simply a private, unofficial conference of ministers interested in the common cause of the then impending disruption. They met alone, because they desired to look their position, prospects, and responsibilities calmly and prayerfully in the face, without being liable, under the influence of public feeling, to be either turned back or to be carried further or faster forward in the direction in which events were moving, otherwise than as their own deliberate judgment and sense of duty might seem to them to sanction and require."

It is for his labours in connection with the formation of the Sustentation Fund, of which he has for many years been convener, that Dr. Buchanan is most prominently known. Indeed, we are not sure but the idea of a Sustentation Fund was entirely his own--at least he had a great deal to do with its development. The great object of the Sustentation Fund is the support of the ministry to the extent and effect of at least securing for each minister a certain minimum stipend. From the first it was the aim of the Church to bring up the minimum to L150, although that was not reached until the year 1863. The Sustentation Fund Committee, of which Dr. Buchanan has been convener and chairman ever since the death of Dr. Chalmers in 1847, is appointed annually by the General Assembly, and consists of about a hundred ministers and elders, in nearly equal proportion, nominated by the Assembly, and of one member, who may be either minister or elder, nominated by each of the fourteen Synods of the Church. The committee meets once a month in Edinburgh, and is usually attended by about 60 members.

This is scarcely the time or place to enter into an exhaustive account of the finances of the Free Church, or we might pursue these observations until we had traced the mighty river that now is, to the small and comparatively insignificant stream from which it took its source. The Free Church has set an example to the world in fiscal arrangements, showing what steady determination, backed by courage and sound judgment, can eventually accomplish. Not only had the Free Church to provide means for supporting its ministers, but also for building places of worship, manses or parsonages, and elementary schools. Since the Disruption, the Church has built 920 churches, 719 manses, and 597 schools, the total amount raised towards the general and local building fund during the twenty-six years intervening between May, 1843, and 1869, being L1,667,714. Three Theological Colleges for the training of candidates for the ministry, and two large and flourishing Normal Schools have also been provided.

Ministers of the gospel may be divided into two classes. There is the warm, enthusiastic, emotional evangelist, who flashes across the ecclesiastical horizon like a meteor, and creates a temporary "sensation," so to speak, among the dry bones in the valley of vision. Then there is the more steady-going preacher of the Word, who maintains an even pace throughout, turning neither to the right nor to the left--whose _forte_ is to conserve the truth, and keep it alive where it has once been found. In the latter category we may include Dr. Buchanan. He is not by any means a brilliant preacher, in the ordinary acceptation of the term. He does not draw the multitude about him. He is no Boanerges of the Temple; but he is a giant as regards a firm grasp of doctrinal truth. He never evolves new shapes or fantastic theories, "won from the vague and formless infinite;" but he "proves all things," and "holds fast that which is good." If he is not an essentially popular preacher--and this is a merit which even his most partial admirers would scarcely venture to claim for him--he is edifying and didactic, and few ministers are better qualified to build up and consolidate a church. Rather too stereotyped (if we may hint such a fault) in his tendencies, he is yet deeply skilled in the form of sound doctrine, and his style is terse, vigorous, and polished. There is, perhaps, what not a few would be disposed to term a want of animation in his pulpit utterances. Habitually grave and dignified, he seldom indulges in anything like an ebullition of fancy or of mirth. His sentences are cut, polished, and beautified like a piece of Parian marble. People are so much accustomed now-a-days to hear orators whose hearts (like Coriolanus) are upon their lips, that they have little sympathy with scholarly and erudite prelections, pure and simple, come from whatsoever quarter they may. But it does not therefore follow that calm, dispassionate, logical reasoning, of which Dr. Buchanan is both a master and exponent, is without its merits and admirers. On the contrary, it is impossible to sit under the minister of the Free College Church without being "built up" in all the Christian graces. He is an uncompromising foe to the Scarlet Lady, to the materialistic tendencies of the present day, to looseness and infidelity, of every kind, in religious matters; and some would perhaps object that his sermons are too strongly impregnated with the Confession of Faith, the Deed of Demission, and the Shorter Catechism. But he is on this account all the more entitled to rank as a living embodiment of the principles and practice of the Free Church of Scotland; and when questions on which a little margin of difference may be allowed are brought under consideration, Dr. Buchanan will be found to be tolerant and even liberal in his views. With a presence so commanding and dignified as to be almost leonine, a deep, melodious voice, and a head of snowy whiteness, Dr. Buchanan's appearance, as he ascends to the pulpit, conveys the impression of conscious power. He enters upon the services of the sanctuary with an evident sense of their solemnity and importance. No glimpse of humour, no _outre_ illustration, no divergence from the beaten track is attempted; the heavy and portentous gravity of his manner and matter is unrelieved by a single touch of light--all is sombre, deep, profound. One can fancy that Dr. Buchanan is inclined to think, with Dr. Johnson, that a punster is as bad as a pickpocket.

But it would be unfair to estimate Dr. Buchanan from his pulpit appearances only. Listening to his discourses from the pew, one can form but a faint conception of the greatest merits--the strongest points--of the minister of the Free College Church. It is in the ecclesiastical Forum that Dr. Buchanan is found most in his element; there, like Mark Tapley, he comes out the stronger, the greater the pressure and opposition brought to bear upon him. No man in the Free Church is more completely "posted up" in all the questions that come before the Assembly--no man is more entitled to rank in that body as the Rupert of debate. In the Glasgow Presbytery he takes a leading part in the discussion of all prominent questions; and no member is listened to with greater attention. It is not too much to say that, although he may meet with a foeman worthy of his steel in the General Assembly, he has not in the more circumscribed sphere of the local Presbytery, a single rival who is in any sense his match. The late Dr. Gibson was frequently accustomed to tackle him, and perhaps he sometimes did so successfully; but while the latter was undoubtedly an able debater, he lost ground from his impetuosity of temper--an infirmity to which Dr. Buchanan never gives way. In all circumstances he is cool, calculating, unruffled; he measures the full meaning and effect of every sentence; he can be fierce and withering, and still maintain a calm and composed demeanour. The gladiatorial conflicts in which these two combatants took part were often a source of rare amusement even outside the pale of the Presbytery, and, inasmuch as they were both well fortified with weighty and telling arguments, the spectacle was not always unedifying. On the question of Union, as is well known, they took diametrically opposite views. Many a passage of arms passed between them on this _questio vexata_, while the younger and less athletic backers surrounded the arena, waiting the shock with eager anticipation; for

"When Greek meets Greek, then comes the tug of war."

But the one has been taken and the other left; and no man, we believe will be more ready to do justice to the memory of his deceased fellow-_confrere_ than Dr. Buchanan himself.