PREFATORY NOTE.
FIRST, as to the Memoir. I expected, when I undertook the
task, to be able to devote to it the cornparative leisure of the summer and
autumn months. Unfortunately, the necessary materials did not come to hand,
till my vacation was well nigh spent. Hence I have had the most of it to do,
amid the pressure of all my ordinary engagements. This must be my apology for
appearances of haste. I have found the labour very pleasant, as he to whom it
relates was himself very pleasant, to me. My chief difficulty has arisen from a
sort of "embarrassment of richnesses"; the letters preserved by Mr. Gray, as
well as his various scraps and memoranda, being exceedingly numerous. I have
examined them all pretty thoroughly, and have done my best to turn them to
account ; keeping in view, on the one hand, the interest which personal friends
naturally feel in dates md details ; and, on the other hand, the public
questions and events in which Mr. Gray had so large a share. In consequence of
this last consideration the biography may perhaps seem to be too much of the
nature of church history. But to many this may be rather an acceptable feature.
At any I felt that I could scarcely otherwise do justice to Mr. Gray, or to the
church; not to speak of myself.
Next, as to the Sermons. They are
published exactly as I found them, arranged together, and numbered
consecutively, from the first to the nineteenth. Evidently this had been Mr.
Gray's own doing. I discovered, in one of his latest scrap-books, a list of
titles of sermons, with the general heading, "Gospel Contrasts, Comparisons,
and Similitudes ;" shortened in the margin, to "Gospel Contrasts and
Parallels. This list very nearly corresponds, though not in exact order,
to the series of discourses which he left, as I have stated, arranged and
numbered, with an evident view, as I think, to the press. I have placed his
general heading at the top of my title page; and I have put his own titles at
the beginning of the discourses. The discourses are all fully written out; and
they are printed, I may say, verbatim; with the single exception of a page or
two at the close of one of them, which I had to supply from notes.
R.
S.C.
Edinburgh 18th December 1861.
MEMOIR.
MR. GRAY was born at Aberdeen on 2d November 1805. He was
the first-born child of his parents, William Gray and Ann Taylor. His father
came from the parish of Foveran, in Aberdeenshire, being the son of a gardener
there, and settled in Aberdeen, as a stocking-maker. His mother came from the
parish of Peterculter, in Aberdeenshire, and was residing with her widowed
mother in Aberdeen, when she was married on 29th January 1805. She, as well as
her husband, was in humble circumstances. But they were both of them eminent
for piety.
By the father's side, Mr. Gray had two uncles; of whom the
one lost his life in St. Domingo, on the occasion of the negro outbreak there
in 1794 - his words in his last letter home being ominous of his fate: "We are
all soldiers now; the other was a druggist in Aberdeen. He also died
early, leaving a son and daughter, both still alive; the son being now a
medical graduate of Aberdeen. Mr. Gray's uncles by the mother's side were three
in number. Two settled in business in London, and one in Aberdeen. One of the
two in London died early. The other, Mr. Andrew Taylor, having been very
successful, retired to Tunbridge Wells, where he lived for nearly forty years,
dying at the age of eighty-seven about four years ago. He was a decidedly
Christian man, kind to his relatives, and liberal in every good cause. Mr. Gray
often experienced the benefit of his liberality in the various plans of
religious and philanthropic usefulness which he set on foot. His maternal uncle
in Aberdeen, Mr. Peter Taylor, was also a man of marked Christian devotedness.
He was a keen dissenter, and took a lively interest in the congregational
"cause in Aberdeen.
Mr. Gray's early home was in keeping with his
future character and career in life. His mother was endowed with a large
measure of shrewdness and sagacity; and though tried much with a severe illness
of long duration, was spared to reach her fifty-fourth year, and to see her son
called to his first charge at Woodside in 1831. His father, who lived latterly
in Mr. Gray's house at Perth, and died there in 1846, at the age of
seventy-four, is described as having been, in guilelessness and simplicity, a
perfect child; well meriting the appellation of a Nathanael He was easily
imposed upon, having in his composition much of the "charity which thinketh no
evil. So far he might seem to be but ill adapted to cope with the world
and its ways. But he was remarkable for conscientiousness and uprightness, and
a firm adherence to what he believed to be right. In church matters he was
especially so, and on more than one occasion manifested something of that
tenacity of purpose which marked so conspicuously the temperament of his son.
He was a staunch churchman, warmly attached to the Church of Scotland, although
he viewed with deep grief the defections of which, under the rule of moderate
policy, she had become guilty. In particular he abhorred the yoke of patronage
which that policy sought to rivet, in its utmost severity, on the necks of the
people of Scotland. He was a member of Trinity Chapel. This was one of the
earliest chapels-of-ease, which the dominant party in the presbytery was got
with difficulty to tolerate ; - the population of Aberdeen having so enormously
outgrown the supply of church accommodation in the old place of worship, that a
new one, even in the obnoxious shape of a chapel-of-ease, could not for very
shame be refused. It was a great blessing. For many years it was one of the few
sanctuaries in Aberdeen in which the gospel was really preached.(** At that time, in connexion with the Establishment, the
people who sought to hear evangelical doctrine conld find it only in Gilcomston
Chapel, where the once famous Dr. Kidd ministered; in Trinity Chapel, which was
occupied, first by Mr. Doeg, and then by Mr. Murray; in the East Church, Dr.
Ross's; and in Belimont Street Chapel, Mr. Bryce's. A great change took place
before the Disruption in ls4s, when all the ministers of Aberdeen, without
exception adhered to the popular cause, and joined the Free Church of
Scotand.)
In 1823, it was at last resolved by the
authorities that the town of Aberdeen, which had up to that time been one
parish - St. Nicholas' parish - should be divided into six; and the magistrates
proposed to have one of the chapels-of-ease erected into a parish church. The
offer was first made to Trinity Chapel Many of the members, including the
minister, Mr. Murray, were inclined to entertain it favourably. It held out the
prospect of some important advantages; and although it implied that the chapel,
becoming a church, must be subject to the law of patronage, yet the
magistrates, who would be the patrons, were willing to agree to such terms as
might seem consistent with a large measure of freedom of choice on the part of
the congregation. But a sturdy band of uncompromising anti-patronage men stood
out. They were against the evil thing, root and branch, let it be "buskit
ever so fine. Mr. Gray, senior, was one of the most determined; and at a
congregational meeting, over which the minister presided, he made a speech on
the subject. It was a rare effort with him, and it was short and pithy: "Mr.
President, it is the opinion of certain members of this congregation that we'll
be doing as we are. There was no need of more. The ground of the
opposition was well enough known; the strength of it was abundantly apparent.
The proposal then fell to the ground, for that time, at least. Another
congregation got the boon.
It need scarcely he added of so true-blue a
Presbyterian, that he was a zealous member of the Anti-Patronage Society, and
its committee, from its commencement in Aberdeen. He was also an active
promoter of the Bible and Missionary Societies in the town. He was in all this
the sort of father that it was fitting such a man as Mr. Gray should have to
train him. - Like the rest of his family, Andrew was taught to read by his
father; sitting beside him while he was at work - the "A, B, C, with the
Shorter Catechism, being, as usual in those days, his primer. He suffered
much in his childhood from a disorder in his eyes; so much so, that he had to
sit in darkness in the house, and be led along the streets, When he was about
seven or eight years old, a simple operation completely cured the disorder,
although, as had been anticipated, it left him ever after extremely
near-sighted.
For a short time he resided with his uncle, Mr. Peter
Taylor; and while there, attended his first school - the Town's English School,
Drum's Lane, then taught by Mr. Gilbert Falconer; - whose son, the late Forbes
Falconer, Professor of Oriental Languages in University College, London, was
afterwards a fellow-student of Mr. Gray's at college. In his uncle's house he
imbibed a strong taste for reading, which his uncle's library seems to have
exercised and stimulated. But he did not remain long with his uncle. If he had,
that good man's zeal for dissent might have led to his nephew being one of
several whom his influence drew to the ministry among the Independents.
Upon his return to his father's house, Andrew was sent, along with his
younger brother, to a school in Long Acre, kept by Mr. John Paterson. Mr.
Paterson was a neighbour of the Grays, living, in fact, in the same tenement;
and he was thus enabled to bestow much pains on their tuition, in private as
well as at school.* * Mr. Paterson was a devoted
Christian; a strong Old Light Anti- burgher; and as such, a stern protester
against the defections of the Church of Scotland. And yet, strange to say, one
of this man's occupations was the preparation, for pay, of the Presbyterial
exercises of young men, candidates for the ministry, in that Church! It is to
be hoped that, like Othello's, that occupation is now gone. Mr. Paterson at all
events, was a faithful teacher. It seems that he found difficulty in getting
the young Grays to study Latin - it was so hard. The difficulty was overcome,
in the case of Andrew, by his impatience of being in the same class with a
girl, and his ambition to occupy a more manly place,
Under
him,Andrew made such progress in Latin, as well as in English, that at the
competition for the bursaries in Marischal College, in November 1820, he
succeeded in gaining the second bursary of £8 or £9 a-year. This
was a small sum, but taken along with certain exemptions as to fees, which it
secured, it was to one in his circumstances a material help. On the strength of
it, he was able to enter college.
This brief record of Mr. Gray's
earliest days may be closed with the testimony borne by those who knew him
then, to his remarkable truthfulness and sense of justice, as well as to the
determined spirit of self-assertion and self-defence which he had occasion to
manifest in meeting the taunts and threats, if not the violence, of companions
apt to presume on the bodily infirmity that got him the name of "blindy.
That he profited also by the religious influences amid which he grew up, is
sufficiently attested generally, although details are not given. The first book
which he bought with money that he could call his own was the "Pilgrim's
Progress; - a poor enough copy, but much prized.
At Marischal
College, Mr. Gray passed through the usual four years' course of literary and
philosophical study, required by the church as preliminary to the study of
theology; and at the close, in 1824, he took with credit the degree of A.M. "He
had the reputation of a first-rate scholar when at college " - so Dr
Cruikshank, Professor of Mathematics, writes; and his progress was signalised
by several high marks of honour. He took an interest in chemistry and natural
science, but was especially devoted to mental and moral philosophy. In that
department he so distinguished himself as to carry off the Rector's Prize at
the end of his fourth session.
Like many of our Scottish youth at
college, he had to maintain himself, in whole or in part, by private teaching,
in summer as well as in winter. His brief vacations, in June and July, were
more than once spent in the manse of Rosskeen, in Ross-shire, with Mr. and Mrs.
Carment, to both of whom he used to express him.- self as having been thus laid
under the deepest obligations. Mrs. Carment on one occasion nursed him through
a very severe illness; and between her husband, then a minister of old
standing, and the youthful student, an intimacy then began which soon ripened
into the closest and most confidential friendship.
The influence of
that remarkable man is very apparent in Mr. Gray's first grappling with the
public questions of his day. In frequent contact with so shrewd, quaint, and
original a mind as Mr. Carment's, as well as in the practice of the College
Debating Society, in which he took an earnest part, Mr. Gray might seem to be
well rehearsing the sort of part which he was to be afterwards called to play
in the drama of life.
Having taken his degree at Aberdeen, Mr. Gray
apparently contemplated a change of residence. In July 1824, he sent in,
through an influential friend, an application for the situation of teacher of
mathematics in Heriot's Hospital. This, if he had succeeded, would have led of
course to his studying theology in Edinburgh. He continued, however, in his
native city, being still dependent for his support on his own exertions. During
his attendance in the Divinity Hall, he was engaged in private teaching; and he
had also several more permanent appointments. He taught the parish school of
Cluny, Aberdeenshire, for some considerable time, as substitute for the master.
He was himself the master of the Seaman's School, Aberdeen; his
management of which is said to have been characteristic. Without fuss or
effort, he maintained perfect discipline; and although he had often rough
enough customers to deal with, - especially in the evenings, when big fellows
of sailors came to learn navigation in the intervals of their voyages, - he had
the rudest of them thoroughly under the control of his mere word and look.
Failing health occasioned his resignation of that appointment. But he
afterwards taught successfully in Mr. Thomas Meston's academy, and continued,
it is believed, to do so until about the time when he was a candidate for his
first ministerial charge.
Mr. Gray's theological course in Marischal
College (1824 - 1828) does not require particular notice. One of his
fellow-students, well entitled to speak on both of the points which he notices,
says of him generally: "Mr. Gray was well known among us all as a man of the
highest logical power. But he was also well known among us as a man of
transparent personal piety and devotedness. I remember one or two of us meeting
under his worthy father's humble roof, in a garret room there, for prayer. But
details have now escaped my memory. Another recalls his first meeting
with him in a debating society, when Mr. Gray, as essayist for the night, had
to stand the brunt of a fierce attack for thrusting religion into a literary
discussion, as well as for the narrowness of his religious ideas. The same
friend adds that "Mr. Gray was known as a steady champion of evangelical
orthodoxy in the Hall and of the evangelical party in church politics, and that
he played an important part in the change which about that time took place in
the character of the Aberdeen Hall.
It had long been
remarkable for the prevalence of Moderate opinions, in theology and church
politics, among the students; but the tide was now turned, and the evangelical
party was in the clear ascendant, not so much in numbers as in talent. The true
men, feeling this, took their position, and their opponents quailed before
them. Mr. Gray's indomitable spirit appeared conspicuous in the movement. One
instance is remembered; and as it is really creditable to all the parties
concerned, it may be, at this distance of time, mentioned without indelicacy.
When the son of one of the professors, and the most influential among
them, applied for admission to a theological society, Mr. Gray strained every
nerve to induce the members to reject him - his conduct being notoriously and
flagrantly inconsistent with his standing as a student of divinity. The
applicant was rejected accordingly. "It was, as his friend asserts, "a
very noble act on the part of Mr. Gray, and tended to add to his weight in the
Hall, and the just influence of the principles which could prompt it. Nor
was it done without personal risk. It brought upon him, as one of the prime
movers in the business, the wrath of the young man's father, at whose hands Mr.
Gray experienced for a time not a little of what was very like persecution. But
he had his reward, and the young man "took a noble revenge. One day, at a
subsequent period, when Mr. Gray had preached in the National Scots Church,
Regent Square, London, his old fellow-student, who had abandoned the profession
of theology for that of medicine, came into the vestry after service, and
"warmly thanked Mr. Gray for his noble consistency; acknowledging that he knew
himself to be unfit for a Theological Society and Divinity Hall, and that he
now honoured the man who had kept him out, for what he had done.
While still a student, Mr. Gray began to show an active interest in the
public questions then beginning to agitate the Church and the country. Early in
the second session of his attendance in the Divinity Hall, he sent an able
letter to an Aberdeen paper (21st December 1825) in defence of the
Anti-Patronage Society, and he had an article in the Christian Instructor
(November 1825) on the rights of chapel-of-ease ministers. In the Assembly of
that year, his friend, Mr. Carment, had almost single-handed supported an
overture on that subject. It got little or no countenance from any quarter. Mr.
Gray, in fact, was from the first the main originator, as he was all along the
most indefatigable promoter, of the movement which issued in the Chapel Act of
1834. His article in the Instructor was probably the first clear and bold
assertion of the principle that pastors of congregations were, by their
ordination, entitled to rule as well as teach in the church; from which it
followed that the prevailing practice of refusing to chapel ministers seats in
church courts, was unconstitutional and indefensible.
The matter soon
began to take practical shape; and Mr. Gray was still the prime mover. In 1828,
he drew up a petition to the General Assembly of that year, which was signed by
parties connected with chapels-of-ease in Aberdeen, praying that their
ministers should be acknowledged to have the right of holding kirk-sessions in
their congregations, and sitting in the superior church judicatories. The
rejection of that petition did not discourage its supporters. For, in the
following year, 1829, Mr. Gray again exerted himself to have a similar
application made; the circular and draft of petition being this year also
prepared by him; and the minister of Rosskeen being again .the advocate of the
measure in the Assembly. Both parties in the Assembly - Dr. Inglis proposing
and Dr. Thomson seconding the motion - concurred in refusing the prayer of the
petition. This procedure was substantially repeated in the Assembly 1830; and
thereafter the question seems to have been in abeyance till it was re-opened in
1833, mainly through the persevering zeal of Mr. Gray, who by that time had
become a chapel-of-ease minister himself. It is curious, however, to notice how
early and how keenly he took up the cause, when he was simply a student of
divinity, and could have no idea of ever having any personal interest of his
own in its advocacy.
Mr. Gray was licensed as a preacher of the Gospel
by the presbytery of Aberdeen, on 25th June 1829. He preached his first sermon
in the South Church of that city, from the text Colossians ii. 14. Thereafter,
he used to officiate frequently in the churches of Aberdeen, and in other
places; as in Edinburgh, for Dr. Andrew Thomson of St. George's, by whom his
services were highly commended, and in whom he found a warm friend. He was
brought into connection with that eminent man by occasional contributions,
about this time, to the Christian Instructor. His signature was a
characteristic one, - "An Old Light Presbyterian, of the Established
Church. he had warmly espoused also Dr. Thomson's side in the Apocryphal
controversy. It was chiefly by him that an elaborate statement was drawn up in
1828, in name of the Aberdeen Bible Society, ably vindicating the cause of pure
Bible circulation, and exposing the policy of the opposite party.**
The friend already quoted gives this account of the affair: - The sad
Apocryphal controversy brought Dr. Andrew Thomson, among other places, to
Aberdeen, where he held a large audience rivetted for no less than the almost
incredible space of six hours and a half, with certain brief pauses only, which
gave both him and them breath and refreshment. An Aberdeen Bible Society was at
once formed, to be in connection with the new Edinburgh one, dissevered from
the British and Foreign. Dr. Thomson lived with my eldest brother, who, with
Mr. Andrew Gray and myself, resolved that a Statement' of our own should
be prepared, submitted to our Committee, and if approved, published, for the
information and direction of the friends of pure Bible circulation in the North
of Scotland. By common Consent, the task of drafting it was devolved on Mr.
Gray.
But he did not subscribe to all Dr. Thomson's
views. He felt keenly on the subject of Catholic Emancipation, and was actively
engaged in the agitation against that measure. He published a strong pamphlet
in 1829, "taking to task the Protestant supporters of Popery. Apart from
the question of Emancipation, it was a good exposure of the false charity,
apologising for Popish errors, which had been manifested by influential persons
in Aberdeen. It had a large sale. Already Mr. Gray was known as a champion in
the Romish controversy. While he was a preacher, he held the appointment of
Lecturer on Popery to the Aberdeen Reformation Society, and delivered lectures,
once a fortnight, on alternate Wednesdays, to crowded audiences.
His
reputation, at the same time, as a faithful and eloquent evangelical preacher,
was increasing and extending, and led to his being chosen, by the Managers of
the newly erected Chapel of Ease at Woodside, a suburb of Aberdeen, to be one
of a leet of three candidates, to be presented to the subscribers, who were
entitled, under the constitution, to elect the first minister. Mt Gray was
elected by a considerable majority over the other two, on 23d September 1830.
These proceedings having become matter of dispute in the Church Courts, on the
ground of certain alleged violations of the constitution, the case was in
suspense till the Assembly of 1831. Mr. Gray's election was then confirmed.
In the interval, while the question was undecided, Mr. Gray was invited
to preach in Regent Square Church, London, then vacant by the deposition of
Edward Irving, with a view to his being brought under the notice of the
congregation, as one well fitted to be their pastor, in the difficult, and
painful circumstances in which they were placed. But he felt himself bound to
the people who first called him; and his lot accordingly continued to be cast
in his native land.
The opposition to Mr. Gray's settlement, however,
was not put down by the Assembly's decision. There was still a determination,
on the part of some of the minority, who were much in the moderate interest, to
stand out against him. - 'The Presbytery, in the usual form, moderated in a
call to Mr. Gray on 3d August 1831, and, found that "the call was subscribed by
a very respectable number of seatholders. But a charge was brought
forward by certain parties to the effect that on the afternoon of 8th August
1830, when preaching as a candidate, Mr. Gray had advocated "the doctrine of
the peccabiity of Jesus Christ. Mr. Gray, it is understood, delivered the
obnoxious discourse, exactly as he had preached it in the Woodside Chapel,
before the Presbytery, in the presence of Professors and learned Doctors,
including Dr. Mearns, Dr. Forbes, and others, by no means favourable to his
evangelical views. The complainers, who, when they heard of his being about to
preach before such judges, were beginning to exult, were somewhat disappointed
by the issue. Dr. Forbes, their great friend, speaking, it was believed, for,
his brethren as well as himself, pronounced the discourse to be, not only an
orthodox, but a masterly production, and its author to be an honour to the
University and the Church. In the end, the Presbytery overruled the charge, on
the ground of misapprehension by the parties of what Mr. Gray was affirming.
They found him quite sound in doctrine, in all his discourses and exercises
before them.
Mr. Gray was ordained and admitted to Woodside Chapel on 1st
September 1831.
The district of Woodside presented the very field of
labour for such a man to cultivate, in the first fresh vigour of his days. It
was fallow ground, rough and thorny; and he was the sort of workman to break it
up. Lying about two miles and a half north from Aberdeen, it embraced three
villages, with a joint population, at that time, of nearly four thousand souls.
The people, employed chiefly in two large manufactories, for cotton and flax,
on the Don side, - though a considerable number of the men worked in the great
granite quarries in the neighbourhood, - had been for years in good steady
employment, and were generally well off as regards their worldly condition. But
there was great destitution of the means of grace. The parish church of Old
Macbar, which is the Old Cathedral of Old Aberdeen, was a mile and a half
distant; and the services there were not attractive. A small chapel, originally
intended for occasional evening service by preachers of all denominations, but
latterly appropriated by the Congregationalists, was of use to a few; and some
of the older and better disposed of the inhabitants frequented the rare places
of worship in Aberdeen in which the Gospel was preached. Among the general body
of the people, however, great indifference to spiritual things prevailed. There
had been recently, before the erection of Woodside Chapel of Ease, some little
stir, chiefly in consequence of an Anti-patronage movement; and it was this
partly that led to the chapel being built. The contest about the election of
the first minister was fitted to keep alive the excitement; and Mr. Gray,
happily, was the one of all the candidates most likely to follow it up to good
results, and make it serve the cause of vital and personal godliness.(* * By appointment of thc Presbytery, the Chapel, after it was
opened, and before a minister was settled, had for a time the benefit of the
services of Mr. John Duncan, (Rabbi) now the Rev. Dr. Duncan, Professor of
Hebrew in the New College, Edinburgh. This was a circumstance highly favourable
to the awakening of an interest in Divine things. Dr. Duncan was even then
distinguished for the deep thought, the racy originality, and the searching
insight into the mind of the Spirit, which have since been so noticeable in his
pulpit ministrations, and theological disquisitions. He could not fail to be a
useful precursor to one, between whom and himself, as kindred and congenial
spirits, he closest intimacy subsisted.)
His first sermon
was characteristic. On the day of his settlement, he had been admonished by the
presiding minister, a well known Moderate Doctor, to avoid the monotony of
continual harping on a few doctrinal topics, and rather, by way of variety, to
discourse upon the virtues and moral duties one by one, according to the
approved moderate method. On the following Sabbath, having been introduced to
his congregation in the forenoon by his friend Mr. Carment, he took occasion,
in the afternoon, preaching on 1 Corinthians i. 23, 24, to enlarge uppn the
vast reach and compass of the Apostle's glorious theme, its power on earth, and
its charm even for heaven; closing with the quaint remark, that those who found
it wearisome on earth, would be inclined, if suffered to enter heaven, to
exclaim, "Oh the dull monotony of this place! I wish I were out! His
Sabbath ministrations, thus begun, very soon told upon the people.
They
were especially attractive to the young. Without any parade of intellect or
learning, they had the effect of quickening the mental faculties of his hearers
in a remarkable degree, as well as touching their consciences and hearts. Many
a young man got his first start in thinking from Mr. Gray's early sermons. He
was indefatigable as a worker. At first, and indeed all throughout, he had
considerable opposition to encounter, chiefly from the efforts of a few
influential parties, who disliked his zealous ways. As the old minister of
Bosskeen said to him, by way of encouragement, it showed that he had been
coming up upon the Devil, or "he wadna hae been kicking at him sae.
But very soon he gathered round him a staunch body of effective
coadjutors. He had a large Sabbath-school in his church, and the teachers in it
became his allies in every good work. Hundreds of children, formerly neglected,
attended; and "never, says one who used to help, "have I seen a finer
sight than this school when met in the large church, which was dotted all over
with classes, above and below, with the young minister moving about from class
to class, and encouraging teachers and scholars with his kind and hearty
smile. One portion, says the same person, "of the
Sabbath-school exercises was going over one or both of the services of the day.
Mr. Gray's sermons were peculiarly fitted for such an exercise being always so
clear that the youngest of the scholars could get a hold of them. Often have I
been astonished to see one of his masterly discourses fairly mastered by young
boys and girls, and the ideas so rooted and fixed in their minds that it would
have been impossible for them ever, to be erased. Indeed this, in my opinion,
was one of Mr. Gray's excellences, that he could, and did, imprint himself upon
the minds of his hearers. "In the Sabbath-school, he says again,
"there was great interest. It was new in the place; and it was conducted
with such an amount of life that it was felt to be a pleasure to be there; and
not only for the children, but I have seen hundreds of the parents gathered
around the classes, listening with interest as the teachers and scholars went
over their lessons; especially when the sermons of the day were under review.
Many have told me how much they benefitted by hearing the sermon thus gone over
again, and how easy it was for a teacher to go through this part of the lesson.
The subject handled, though in one view exhausted, so that little more could be
said about it, was yet handled in so suggestive a manner that I have often
wished to occupy the whole evening with it. The writer, somewhat
shrewdly, adds, "How different we used to find it when some other men occupied
the pulpit for the day; when we had either to attempt to make a sermon - I
mean, supply it for the class - or pass it over altogether. I often thought it
a fine test of the quality of a discourse, when put through this ordeal.
Mr. Gray set himself to complete the ecclesiastical establishment at
Woodside; and although the raising of large funds for such objects was not so
well understood then as now, he succeeded in having a commodious hall added to
his church, for prayer-meetings and other similar purposes; in erecting a large
day-school; and finally, in procuring a suitable manse. So thoroughly did he do
the business, in his short incumbency of five years, that his active successor
had scarcely any occasion to add to it; and to this hour, the church, school,
and manse at Woodside, secured now to the Free Church, stand very much as its
first minister left them.
Nor was it only the "outer things of
the house of God that he attended to. He wrought a decided moral change in the
district. He fairly stirred the minds of men in it. They had been, as a
community, wholly taken up with the drudgery of their daily tasks, and the
doubtful recreations that relieved it. But they were now observed, on all
hands, to manifest an entirely new interest in religious matters generally, and
especially in the various works which their pastor was carrying on. He soon
thoroughly gained the affections of the people; especially of the young, many
of whom were attached to him by the strongest tie as the instrument of their
awakening to spiritual life.
As one instance out of many, proving what
a hold he had of their hearts, a simple incident may be noticed. Some years
after his removal to another charge, Mr. Gray was returning from a visit to the
north on the Church's business, and had occasion to pass through Woodside. It
was late in the evening, indeed almost dark; but as he wished to make a call in
the village, he left the coach, intending to walk to Aberdeen. He was seen
entering the house, which, in a few minutes, was surrounded by a great crowd of
young people, all anxious to see his face and hear his voice again. He waited
only to have a cup of tea, being in haste to have his walk to Aberdeen over.
When he came out, he was pressed upon by the throng; and there being an open
field before the house, he walked into it, the crowd still pressing him so that
he could not speak to, or shake hands with, every one of them. "I think I see
him yet, says the friend who was with him. "He walked down to the middle
of the field, and seemed unable to speak. But, throwing off his hat, and
lifting his hands and eyes to heaven, he prayed. Soon were the young ones about
him subdued to tears; and several of the group have told me since, that they
never forgot that prayer in the field, when they thought the very stars in
heaven were interested in it. We walked together to Aberdeen; and we were more
than half way on our journey before he could resume the subject about which we
had been talking, when he made his call in the village.
Mr. Gray
began a course of Lectures on John's Gospel: and these, as well as his other
sermons, drew hearers frequently from Aberdeen, in addition to those from his
own neighbourhood. Considerable discussion was the consequence, and in some
quarters considerable hostility. Accustomed to the style of preaching which Mr.
Gray had been advised, at his ordination, to adopt, there were not a few who
disliked the style which, in spite of that advice, he actually did adopt. The
cry of heresy was not, indeed, raised again seriously. But it was not allowed
to drop altogether. The prejudice against him in certain quarters continued
unabated.
Certainly Mr. Gray was not the man to conciliate in any
special manner the leaders, lay or clerical, of the moderate party in Aberdeen.
Even before he obtained a seat in the church courts, he was a troubler of their
peace. On all public questions, he was on the popular or reforming side. In
particular, he kept up the agitation in which he had taken part while yet a
student, on the question of the rights of Chapel of Ease ministers - a question
now, of course, become of double urgency in his eyes, in consequence of his own
ecclesiastical standing being involved in it.
It was mainly at his
instance that a movement was again made in 1833, of a much more decided and
effective character than any former one. In concert with the other ministers of
Chapels of Ease in Aberdeen and its vicinity, five in number, he had a memorial
presented to the Presbytery, on 27th March, 1833, which the Presbytery agreed
to transmit to the ensuing General Assembly. He exerted himself vigorously, by
correspondence and otherwise, to get similar measures adopted in other
Presbyteries: and the result was that now, for the first time, the Assembly was
obliged to look the question fairly in the face.
The Chapel ministers, as a
body with one or two remarkable exceptions, were held to be at the Assembly's
bar, demanding a recognition of their right, as having been competently
ordained to the pastoral office, to rule as well as to teach in the Church.
With some difficulty, upon a motion in the House, carried by a majority of
twenty, they were allowed to be heard by counsel.(* *
The opposition to this just motion was significant. At this very Assembly, a
few days before, the ministers of the parliamentary churches in the Highlands
had been heard by counsel, as a matter of course, and without a whisper of
objection. They were asking the very same thing that the chapel ministers were
asking; to have kirk-sessions, and to be allowed to sit in church courts. And
they got it. The Assembly at once conceded their claim to the full. With the
single exception of Dr. George Cook, the Moderate leaders all seem to have held
that the Assembly had power to do this, at its own hand, without any civil
sanction. Certainly the Act of Parliament erecting these churches gave no such
power. It might rather be supposed to have an opposite effect, since it very
expressly defined the conditions of their institution. Still it was held that
the Church had in herself power to do for the ministers of parliamentary
churches what she could not do, without the State's permission, for the
ministers of Chapels of Ease. When the struggle came, it turned out that Dr.
Cook was right. The civil courts admitted no distinction between the two cases.
The admission of ministers of parliamentary churches was declared to be equally
illegal with that of Chapel of Ease ministers; and in obedience to the civil
courts, both alike were excluded. The reason for the distinction made in 1833
is obvious. The Moderate party expected benefit from the one class of
ministers, and damage from the other. The popular party made no difference
between the two.)Their advocate was Alexander Dunlop. His whole
heart was in the cause. He had been in close correspondence with Mr Gray and
his friends, advising with them in all the preliminary steps that had been
taken. His speech, which was afterwards published separately as a pamphlet,
went thoroughly into the merits of the question, constitutional as well as
scriptural, and may be held to have virtually settled it.
The debate
vhich followed ended in a very narrow division; the numbers being 106 to 102.
Dr. Cook's motion, approving of the object, and appointing a committee, was
thus carried against an amendment, expressly recognising the church's power in
the matter. The amendment was proposed by the late Sir James Gibson Craig, who,
in supporting it, used these memorable words - as memorable now as then: "If
the General Assembly of the Church of Scotland cannot determine whom it shall
admit to, and whom it shall exclude from, its church courts, it is of no use
that it sit at all
This result was encouraging, and gave a fresh
stimulus to the agitation. Accordingly, before the next meeting of Assembly,
while Dr. Cook's Committee were deliberating, the chapel ministers and their
friends were actively organising. In church courts, and through the press, the
controversy was keen. Mr. Gray was the chief agitator. He carried on an
extensive correspondence in all quarters. And he published a pamphlet under the
title of - Letter to Dr. Cook, by the minister of a Chapel of Ease " -
in which he entered fully into the law and constitution of the church
applicable to the question, and met the arguments of the two classes of
opponents with whom he had to deal
For now, besides the old moderates,
who, like Dr. Cook, doubted or denied the church's power, as established by the
State, to do the thing sought, without the State's intervention, - a small but
influential portion of the evangelical body were maintaining the necessity, -
or at least the extreme desirableness, - of endowments being got for the
chapels, before they were placed on the footing of churches. This, was Dr.
Chalmers' opinion; which he urged, with characteristic force, in a pamphlet
published with a view to the Assembly. The same view was held by the ministers
of the three chapels in the parish of St. Cuthbert's, Edinburgh.
These
ministers, accordingly, appeared in support of their view at the bar of the
Assembly, 1834 ; - setting themselves thus apparently in opposition to their
brethren, the other chapel ministers throughout the country. For they also
appeared at the Assembly's bar, by their representatives. And they chose the
right men; Andrew Gray, of Woodside, Aberdeen, and Charles J. Brown, of
Anderston, Glasgow; both chapel ministers at the time, but both soon after
translated to Parochial charges.
The case was argued with consummate
ability from the bar. And thereafter, in the House itself, a motion in favour
of the claims of the chapel ministers was carried by a majority of 153 to 150.
To this result, which took both sides not a little by surprise, two causes
very much contributed. The corninittee named by the Assembly of 1833 had
brought up a report, prepared chiefly by Dr. Cunningham, and adopted, as it
would appear, without a division, which very elaborately and powerfully
vindicated the claims of the chapel ministers. It is one of the ablest papers
which its author has written, And in the debate, the telling speech of Mr.
Dunlop, who was not now an advocate at the bar of the House, but himself a
member, made it all but impossible for any one who held true presbyterian
principles, on the subject of ministerial parity and the pastoral office, to
refuse a measure which simply put all the ministers of congregations throughout
the church on their just footing of scriptural equality.
The Assembly,
as a matter of course, passed an act, in terms of the motion which had been
carried. It was simply a Declaratory Act. It declared the ministers of Chapels
of Ease to be members of church courts equally with other ministers; and it
made provision for their congregations having kirk-sessions formed, in the
usual manner, and also for their having districts assigned to them, as
parishes, quoad spiritualia.
Thus the object of Mr. Gray's early
and continued exertions was accomplished. So far as the church was concerned,
it was accomplished thoroughly. An attempt, indeed, was made, first in the
inferior courts, and then in the Assembly of 1835, to unsettle the question
again. The pretence was that the Assembly of 1834 had passed the Act without
consulting presbyteries, according to the Barrier Act But the attempt was
easily and conclusively put down. It was felt that within the Church no
distinction could be made between the Parliamentary churhes and Chapels of
Ease, and that if a declaratory act was enough for the one, it must be held
sufficient for the other. The Assembly of 1835, accoplingly, confirmed the
decision of 1834. And in 1836, so thoroughly was the settlement accepted by all
parties as final, that on the suggestion of the moderates themselves, Dr.
Norman Macleod, of Glasgow, one of their number, and then the minister of a
quoad sacra church, - or what used to be called a Chapel of Ease, - was
unanimously elected Moderator of the General Assembly, and took the chair in
that capacity, solely in virtue of the Church's Act in 1834.
So the
matter stood till the question was raised in the civil courts, in connection
with the wider question of the church's independent jurisdiction. Then Mr. Gray
was again summoned to defend what was to no inconsiderable extent his own work
- a work in which he always felt it to be one of his best distinctions to have
lent from the beginning to the end a helping hand* *
Mr. Gray has left a volume containing all the proceedings in this matter, from
his own letter in the Christian Instructor, in 1825, down to the election of
Dr. Macleod as Moderator in 1836. Reports from newspapers are carefully pasted
in, together with reports of committees, memorials, circulars, and other
documents. The Assembly debates, Mr. Dunlop's speeches, Dr. Chalmers' pamphlet,
Dr. Clason's, and his own, form part of the collection. The whole is carefully
arranged in chronological order; and there are prefixed a printed titlepage,
and a printed table of contents. The volume is bound as a book. It is a very
interesting record. And according to his understood 4lesire, it will be
deposited, with other similar collections, in the Free Church College Library,
Aberdeen.
By the Assembly's Act, 1834, Mr. Gray became a member
of the Presbytery of Aberdeen, and in that capacity he began to take an active
and leading part in the management of its affairs, and in the public questions
that came before it. His power and value as a counsellor and debater were
acknowledged by all his brethren ; - .-so much so indeed that when he was
leaving them, on his translation to Perth, even those who were most commonly
opposed to him expressed much regret, and paid a warm compliment to his high
talent, and his uniformly straightforward, honest, and honourable conduct.
In his congregation, the Act entitled him to have a district assigned to
him for pastoral superintendence, and a session formed of elders chosen by the
people. In both of these objects, he was sadly thwarted, and harrassed by the
vexatious petty tyranny of some of the "millocracy in the neighbourhood.
They happened to have the control of a private bridge over the river Don, and
also to be the masters of a considerable number of operatives employed in their
manufactory. By the former of these powers, they were able to coerce Mr. Gray,
and the Presbytery of Aberdeen, and the Commission of Assembly, in fixing the
bounds of the proposed quoad sacra parish of Woodside ; - obliging them
to leave out a village properly fitting into it, and much needing to share in
the benefit, because the inhabitants, excluded from the private bridge on
Sundays, must have gone four or five miles round to get to church. By the
latter, they were able to interpose a veto, when some of their workmen or
overseers of the better class were elected elders, by threatening them with
dismissal from employment if they should presume to accept office. Some of
those elected were willing to accept office, even in the face of the unworthy
menace. But Mr. Gray dissuaded them, and deemed it better to postpone the whole
affair until men's minds were cooler ; - working on, meanwhile, as he best
could, with the aid of his noble band of Sabbath-school teachers, and such of
the elders of the original parish of Old Machar, as had been associated with
him under the old Chapel of Ease system, before the Act 1834 was passed.
But these things, much as they were fitted to weaken his hands, and
chafe his spirit, did not materially hinder his work. He was daily rising in
reputation, and was in the very midst of growing influence and usefulness, in
the pulpit, among his flock, and in his parish, as well as in the presbytery,
and among the community generally, when he was summoned to another sphere of
labour, in the beginning of the year 1836. While he was minister of Woodside,
Mr. Gray was married, on 23d July, 1834, to Barbara, second daughter of Mr.
Alexander Cooper, manufacturer, Grandholm, Aberdeen - a worthy Christian man,
and one of the elders connected with the congregation. Mrs. Gray proved to him
a true helper, both in his ministerial work, and in his manifold private
trials. She survives him, after having been his patient and tender nurse in his
long illness. They never had any family.
The part which Mr.Gray took in
the "Chapel Question, and especially his speech at the bar of the
Assembly, 1834, gained for him immediately a very high reputation. This was
increased by a lecture delivered in Edinburgh, and afterwards published, as one
of a series of lectures on the Voluntary controversy, in which leading
ministers took a part. These things naturally led to his being prominently in
the view of several influential congregations, and made it obvious that his
promotion could not long be deferred. (* The lecture
was delivered on 30th April, 1835; and was published immediately after, under
the title, "Lecture on the means of promoting a retnrn to the Parochial Economy
of the Church of Scotland, and on the true character and highest dignity of
that church, as the church of the people, the church of the poor. It went
through several editions, and was highly prized. It was very much in the line
of one of his favourite and most powerful arguments in the "chapel
question. For he was accustomed to plead for the Chapels of Ease being
put on the footing of parochial churches, çuoad sacra, not only on the
ground of their ministers being entitled to the same right of ruling in the
church as the parochial clergy, but even still more on the ground that the
people would be better cared for and provided for, by the parochial system,
with all its advantages, being carried out in the districts in which the
chapels were placed.
The most affecting and telling part of his
remarkable speech at the bar of the Assembly, in 1834, was upon that topic. It
is in itself so noble an appeal, and it is so characteristic of the man, that
it may not be improper to give here a specimen of it: - "Our object, then, is
not adverse to the parochial system. We are ready to erect, and to work it, if
you will only give us the power. The materials are all at hand; and we wait
with anxiety for your flat. At the risk of being thought egotistical, I will
mention that I am stationed in a manufacturing district, whose population
exceeds 5,000 souls, and is rapidly increasing. We have a Sabbath-school in the
chapel, attended by nearly 500 young persons connected with the congregation,
and taught by nineteen teachers, among whom are the most influential, and
enlightened, and attached friends of the Church of Scotland residing in the
place. But I wish to go beyond the congregation, and, as far as possible, to
diffuse religion throughout the locality. We have many hundreds of heathens who
never go to a place of worship. These I am desirous to bring within the pale of
Christianity. Drunkenness and Sabbath profanation prevail to a fearful extent.
On these I would fain impose some check. But how is this to be done! It can
only be through the labours of a numerous and an indefatigable eldership. The
ministerial visitations of such a district, unless followed up everywhere by
the much more frequent, and the regular periodical calls, as well as hy the
constant superintendence of an elder, would do nothing.
But I cannot
appoint elders. I have Sabbath-school teachers, as many as are necessary, and I
would have elders too in abundance, were I possessed of the powers of a parish
minister. What, then, is the obstacle in the way of the parochial system at
Woodside? Is it the lack of an endowment? True it is, an endowment would he
acceptable enough, as the stipend is not by any means too large; but fifty
endowments would not make me either more able or more willing than I now am to
carry on our parochial operations. Our chapel is large, and our seats are
cheap; and what we need is a numerous and active eldership, who, headed by the
minister, may go into the streets and lanes, and compel them to come in. The
chapel minister has his station in that part of your ecclesiastical territory,
which is overrun by the profane and the revolutionary, by the enemies of
religion, and of the Established Church. You have
put him there to defend the cause of truth, to resist the encroachments of a
spreading infidelity, and to fight for his country's most sacred institutions.
But consider the disadvantages to which he has been subjected. There he
stands in front of the foe, like a general who has no officers to his army; or
like a general whose army is ill-officered, and the officers of which are not
under his command, but receive their orders from the general of another army
twenty miles off! In the face of a well disciplined, and, in all respects,
properly appointed enemy, stands he, surrounded by a crowd, the greater part of
whom know not wherefore they are come together! The opponents, whether they
assume the form of a political union, or of a dissenting congregation, are
always organised, so as to act with the concentration of an individual, while
they have the force of a multitude. But the numbers by which he is attended are
of little use, because he is denied the power to unite, and combine, and direct
them.
But our deliberate and solemn conviction is, that it will he for
the good of the church in every respect, if our congregations and ourselves
obtain forthwith our constitutional status. We are persuaded that the chnrch
will thereby be strengthened, her influence extended, the support of the people
more generally secured, and her connexion with the State perpetuated, as well
as made more prolific of endowment, than it has been, heretofore; and, if it
were possible for us to unveil the feelings and motives which are at work
within our breasts, the House would see that it is more on public than on
private grounds that we nrgo our claims: and that it is more from affection to
our venerated church, from a deep anxiety for her prosperity, and from a desire
for the disappointment and utter confusion of her enemies, than from a concern
about our personal interests or respectability, that we have this day come to
crave that all the powers and privileges of the pastoral office may be bestowed
upon us.
The congregation of the West Church, Perth,
became vacant in December, 1835. On the recommendation of the elders, - and
after a deputation of their own number, sent to Woodside to hear Mr. Gray, had
reported favourably of his preaching, - the congregation united in a cordial
and earnest request to the Town Council to exercise their right of patronage in
his favour. This accordingly was done. And Mr. Gray, having preached on two
Sabbaths, in terms of the Veto Law then in force, and having thereafter
received a call numerously signed by the whole people, was inducted as one of
the ministers of Perth, on 14th July, 1836.
On the following Sabbath he
began his ministry in the West Church, with a sermon. on Acts x. 29, "I ask,
therefore, for what intent ye have sent for me? The impression made on
his first coming among his new flock for the most part was highly favourable.
Some, it is said, thought him rather rough in his style, and a few left the
church, not relishing his rugged manner. But their places were soon supplied by
others, who were attracted by his vigorous, strongly evangelical and
evangelistic preaching, and his force and manliness of character. Most of his
hearers were from the first much taken with the great firmness and force of
mind which he showed; and the congregation, which had been a good and
flourishing one under his predecessor, the Rev. Samuel Kennedy, continued to be
of about the same size, until the era of the Disruption drew near, when it
became much larger than ever it had been before. It is believed, moreover, upon
good grounds, that there was very soon a considerable change in the character
of the congregation. An interest was manifested in religious matters generally,
and in home ecclesiastical matters in particular, which at an early period
began to be very marked. This might no doubt be partly ascribed to the stirring
times then running their course. But there can be no question that it was
mainly the effect of the enthusiasm and zeal of the minister.
In public
matters, and in the affairs of the Church, Mr. Gray's removal to Perth
contributed not a little to his being brought more prominently forward, both
for action and for counsel. His position as a city minister gave him new
standing and influence; and his comparative vicinity to the eastern and western
capitals of the country, led to a closer intercourse and intimacy with his
brethren at head-quarters, on whom naturally and necessarily a large share of
that sort of work was devolved. Already, as has been seen, while resident in
Aberdeen, he had taken a leading part, especially in the Chapel question; and
he had been called to assist in Edinburgh as a speaker and lecturer, in the
Voluntary controversy, which was then at its height.
At Perth he
continued to show his usual zeal in the cause of Establishments, as well as in
the movement for additional endowments set on foot by Dr. Chalmers, and in the
proceedings of the Royal Commission for inquiring into the religious
destitution in Scotland which that movement occasioned. There is preserved
among his papers a full collection of documents relating to what he calls "The
Stonywood controversy ;" a somewhat keen correspondence between him and a
dissenting brother, arising out of the evidence which he gave before the
Commissioners on the subject of his late charge at Aberdeen. On various
occasions, he distinguished himself as a defender of Established Church
principles and institutions, against the attacks which were then vigorously
made on them in all the three kingdoms. Within the Church, in his place as a
member of presbytery, he was the strenuous advocate of all measures of reform.
While he was always a staunch anti-patronage man, he stood by the Veto law
through all the trials it had to sustain. And he earnestly promoted the efforts
made to place the eldership on a purer footing, both in congregations and in
the General Assembly, by requiring the consent' of the people to their
election, and by excluding from the supreme court those who held the office
only nominally, and to serve a purpose.
But it was when the "ten years'
conflict became critical, that Mr. Gray became conspicuous as one of the
ablest expounders and defenders of the Church's principles. His pamphlet or
treatise, "The Present Conflict", may be said to have become the text-book of
the controversy. It was prepared in the spring of 1839, and issued about the
time of the meeting of Assembly in that year. The previous Assembly, 1838, had
passed, on the motion of Dr. Buchanan (Glasgow), the memorable declaration of
Independence. With reference to the Auchterarder case, then on its way for
final decision, in its first form, to the House of Lords, the emphatic note of
warning was sounded. It was declared that the Church, while acknowledging the
right of the civil courts to dispose of all questions of property or of civil
interest arising out of her proceedings, must maintain ber own exclusive
jurisdiction in matters spiritual. This declaration was rendered necessary by
the shape which the Auchterarder case had taken in the Court of Session. That
Court was not content with the exercise of its unchallenged power over the
temporalities of the Church's establishment, - a power enabling it to give or
withhold the stipends, glebes, and manses at its pleasure. A majority of the
judges held that it was entitled to control directly the action of the Church,
and to issue orders and interdicts in matters purely spiritual, such as the
conferring of the pastoral office and the dispensing of ordinances. The plea
was that the Church, by being established, virtually surrendered some of her
original independence, and must be held bound to obey the instructions of the
State, given through the ordinary civil tribunals, even when she was
discharging her own proper functions within her own proper province. This plea
Mr. Gray set himself to examine in the light, not only of abstract principle,
but of the actual history and constitution of the Church of Scotland; and he
did his work very thoroughly.
In fact, he produced a treatise which,
while valuable as a contribution to the pending controversy, was still more
valuable as fitted to be an enduring record of the consummate wisdom and care
with which our ancestors discriminated between things civil and things sacred;
so as to lay a sure foundation for that religious liberty which modern
worshippers of a universal State supremacy, either cannot understand, or will
not tolerate.
Of the countless crowd of pamphlets and speeches that kept
the press going in these eventful times for Scotland, Mr. Gray's is one of the
few that will now bear more than a cursory perusal It will always be studied by
those who wish to master the ecclesiastical polity of the Scottish Reformation.
Its facts and reasonings have never been seriously called in question.
It was circulated widely everywhere; it was constantly quoted and
referred to by the leading speakers and writers on the side of the Church's
independence; and their opponents utterly failed in all attempts to impugn it.
It may be truly said, indeed, to have been all but admitted, on all hands, that
Mr. Gray had made good the main point in his argument; and that, considered in
themselves, the three parliamentary settlements of the Church's liberty, in
1567, 1592, and 1688, with the ratification contained in the Treaty of Union,
fully vindicated all that the Church claimed in l,838, when she sought to be
allowed to act upon her own conviction of duty, by refusing to intrude
ministers upon reclaiming congregations, without being exposed to the risk of
any civil interference, beyond what might be implied in the undoubted right of
the civil courts to dispose of all the temporalities of her benefices. It was
mainly on the Act of Queen Anne, restoring patronage, passed after the Union,
and in violation of its terms, that the judges and lawyers opposed to the
Church, as well as their clerical and lay admirers, depended, as giving a turn
in their favour to all the old usages and enactments. That, and the mere
general clap-trap that came to be in vogue, about State pay implying State
control, may be said to have mainly decided our great question in the courts of
law, in the country, and in Parliament. The historical deductions and
constitutional arguments of Mr. Gray and other authorities in the controversy,
stand to this hour untouched. They may one day, perhaps, become noticeable for
practical purposes again.* * Some specimens may be
given of the manner in which Mr. Gray's Treatise used to he appealed to in the
course of the controversy. Let the folloning suffice: - "Mr. Gray was, we
believe, among the first writers, if not indeed the very first, who came
forward on the side of the Church in the present controversy; and for nothing
did we more admire his pamphlet than for the judgment it displayed in taking up
the proper ground at so early a period. Not a single outjet or barbican did he
erect that has since been deserted. - Hugh Miller in Witness Newspaper,
March 14, 1840. "For an account of the constitutian of the Church of Scotland,
as recognised by the State, see a very able pamphlet l,y the Rev. Andrew Gray
of Perth, titled, The Present Conflict between the Civil and
Ecclesiastical Courts Examined.' " - Answer to the Dean of Faculty by A.
Dunlop, Roy., Adrocate, p. 47. Second Edition. "You never refer to Mr. Gray's
admirable pamphlet on the present conflict between the civil and ecclesiastical
courts. You must have felt that the pamphlet was one which you could not
answer, and therefore you have wisely refrained frons referring to its
existence. - Rev. Mr. (Dr.) Cunningham's Letter to the Dean of Faculty,
p. 18. On this subject (viz., the constitutional jurisdiction of the Church of
Scotland), see the pamphlet of the Rev. Andrew Gray of Perth, which contains a
complete, aud, we think, an unanswerable demonstration. In the necessarily
brief and general notices that we bestow on this part of the subject, we are
glad that we have it in our power to make this reference to one of the most
masterly and conclusive reasonings that ever issued from the press; which the
Dean must have known, and which makes it all the more surprising that he has
not made so much as one allusion to the existence of it. - Dr. Chalmers'
Remarks on the Dean of Faculty's Letter to the Lord Chancellor, p.40. "For a
full exhibition of the manner in which the Church of Scotland maintained her
ground, I beg to refer your Lordship to an admirable pamphlet by the Rev. Mr.
Gray, one of the ministers of Perth, entitled The Present Conflict.' " -
Rev. Mr. (Sir H. W.) Moncrieff's Letter to Lord Melbourne, p. 84.
It is not necessary to dwell on the progress and issue of the struggle.
Dr. Buchanan's "Ten Years' Conflict,' and Dr. Hanna's "Life of Dr.
Chalmers, are accessible to all. Nor is it intended to narrate
particularly Mr. Gray's share in it. Before the General Assembly met in 1839,
the adverse judgment of the Court of Session in the Auchterardcr case had been
affirmed by the House of Lords. The Assembly accepted the judgment and
acquiesced in it, as determining that the Church, in rejecting a presentee on
the ground of his being unacceptable to the people, must be held, in the view
of the civil courts, to have acted illegally; and that consequently she must
run the risk of their disposing of the benefice, in such a case, adeording to
their own opinion of the law, and without respect to her spiritual procedure.
In this way, it might come to pass that the benefice might go in one direction
and the cure of souls in another. The Assembly of 1839 regarded that as a
serious evil; and resolved to aim at the removal of it, by procuring an Act of
Parliament giving civil effect to the Church's law against intrusion. The
Assembly also took precautions to avoid further collision and complication in
the meantime, and to prevent any new case arising; in the hope that all parties
might be willing to pause, and allow time for a satisfactory adjustment. It
was, however, clearly enough avowed, on the one hand, that the Church would
continue to reject unacceptable presentees; and, on the other hand, that she
could not recognise the judgment of the civil court as binding upon her in
matters spiritual or as going a hair's-breadth beyond the mere disposal of the
temporalities. No such interval of virtual suspense as the Assembly craved was
granted. On the contrary, the enemy pressed forward the war, until it soon
became plainly war to the knife. The Auchterarder case was urged on a step
further in the Court of Session. The judges were asked to interpret and apply
the judgment already got, as implying a right to control the Church directly,
by civil process, to be enforced by pains and penalties, in the spiritual act
of admitting a man to the pastoral office. And they did so.
It was the
assertion of this right by the Court of Session, and the confirmation of it by
the House of Lords in 1842, that brought the contest to a crisis.
In point
of fact, the right in question had been assumed and exercised already, as if it
was established, in various processes before the Scottish judges. Ministers
disobeying their ecclesiastical superiors, were sustained in their disobedience
by the civil courts. Suspended and deposed by the Church, they had the
sentences of suspension and deposition reduced by the civil courts. Interdicts
against preaching and dispensing the sacraments in particular districts became
so common, and were so coolly disregarded with impunity, that men began to feel
alarm lest the civil authority should come into contempt, even in its own
province, by being thus impotently paraded in a province wholly out of its
reach.
Thus the conflict grew more and more embarrassed; extrication
was evidently becoming more and more hopeless; when the second Auchterarder
judgment of the House of Lords made it plain, as already indicated, that all
these assumptions, on the part of the judges, of direct authority over the
Church in matters spiritual, would be sustained as legal in the court of last
resort; and that it must be broadly held to be the condition of the Church's
establishment that she is subject to the civil courts, and bound under a civil
obligation to take directions from them, in the discharge of her own proper
functions as a Church, determining who shall be her ministers and who shall be
her members.
Singularly enough, towards the close of the struggle, Mr
Gray found himself once more in contact with his old friend, the "chapel
question. And some noteworthy "passages of arms are still
remembered, turning upon the Church's act admitting ministers of chapels of
ease, with their elders, into the church courts.
It was a great object
with the moderates, then in a minority, to have these ministers and elders, who
usually voted on the popular side, thrust out of the courts again. They were
well contented therefore to have it declared by the Court of Session, that the
chapel act of the Assembly 1834, was illegal and incompetent, and ultra
vires. They did not, indeed, themselves directly move in the matter, in the
first instance. They could scarcely do so. For - with the single exception of
Dr George Cook, who had consistently objected, on this ground of incompetency,
both to the chapel act of 1834, and to the analogous act of 1833, respecting
the parliamentary ministers in the Highlands - the Moderate party generally
seemed to be satisfied that the Church had not gone beyond her province in
either case. But when that point was mooted from a quarter outside of the
Church, and when the Lords of Session came to an adverse decision upon it,
these churchmen were found ready, with all alacrity, not only to acquiesce in
the decision, but officiously to urge its practical application to the
uttermost. The decision was to this effect : - that the church had no power to
say to one of her own ministers that he should take the spiritual oversight of
souls within a defined district adjoining his church, - or to say that he
should be held entitled to rule as well as to teach, - without the express
sanction of the civil court. That is now the law to which the Established
Church consented at the Disruption. While the judges were in course of making
it the law, the church, true to her principle of spiritual independence, was
prepared to resist to the last. But before that second question could be
carried to the House of Lords, the crisis had come upon the first.
In the
prospect of the Assembly 1843, both of the contending parties in the church
clearly saw this. The Evangelical or Popular party, then in the majority, had
come to the conclusion that it was not their duty to prolong the contest. The
Supreme Civil Court, the House of Lords, had finally decided, in the second
Auchterarder judgment (1842), that it was entitled, not only to declare the law
or condition of the church's establishment, to the effect of disposing of the
temporalities, according to its own view, but also to compel the church, by
civil power, and civil pains and penalties, to accommodate her procedure to
that view, in her own spiritual actings ; - in the trial and ordination of
ministers, and in the forming of the pastoral tie. The church had solemnly
applied to the Government and the Legislature, asking inquiry with a view to
her relief, and had been decidedly refused redress. In these circumstances, the
only fair and legitimate conclusion seemed to be this: that the State held, and
meant to hold, the terms of the church's establishment to be such as the church
had declared that she could not conscientiously submit to; and that, since
undoubtedly the State alone has the right and power to determine whether the
church is to be established or not, - and on what conditions, - the church had
really no alternative but to relinquish her position of affiance with the
State, and maintain her liberty apart. Under this conviction, the . Evangelical
majority had come to be of opinion that the Assembly of 1843 would probably be
the occasion of their conclusive separation from the State.
But it soon
appeared that that Assembly was not to be allowed to meet as a free and
constitutional Assembly at all The Moderate minority precipitated the impending
schism. The presbyteries in which ministers and elders of chapels of ease, or,
as they were now called, quoad sacra churches, had seats, were about to
elect their commissioners to represent them in the Assembly. In some, as in the
Presbytery of Glasgow, in which this class of ministers and elders was
numerous, the Moderates refused to sit along with them; so that two
Presbyteries met, each claiming to be the Presbytery of Glasgow, - the one by
the decree of the Court of Session, the other by the constitution of the
Church, under Christ, her only Head, - and each choosing its own
representatives to the Assembly. This of course implied that there must be two
Assemblies. But this was not all. In the Presbytery of Perth, an interdict was
asked .......
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