MEMOIR PART II
In the Presbytery of Perth, an interdict was asked from the
Court of Session, at the instance of several of the Moderate brethren, and was
with great alacrity granted, against the ministers and elders of the obnoxious
caste taking their seats, or voting in any matter. It was in these
circumstances that Mr. Gray found himself obliged to carry through a very
difficult sort of tactics on the day fixed for the election of the Presbytery's
commissioners. It turned out to be a field-day. And as the proceedings were of
a nature well fitted to illustrate Mr. Gray's tact and temper in the management
of such affairs - and also well fitted to throw light on the position of the
Church at the time, - I make no apology for giving a sketch of the exciting
scene. Nothing of the same sort exactly occurred elsewhere.
Mr. Gray and
his evangelical supporters were in a dilemma. On the one hand, it had been
determined that it was not desirable to have any more interdicts of the Court
of Session broken by the courts of the Church, or by its members, if that could
be avoided in consistency with conscience. For this there was an obvious
reason. The Church was making up her mind to a repudiation of what had been
declared on the part of the State to be the terms of her establishment, and a
consequent Separation on her part from the State; and it was not expedient, in
the view of that termination of the contest, to incur the risk and expense of
new legal actions. But then, on the other hand, it was impossible for those
holding the Church's principles to acknowledge the Civil Court's right to say
who should be members of the Presbytery, or to exclude from the Presbytery
persons who had been, in the Church's view, competently and constitutionally
admitted as members. This was the fix in which Mr. Gray and his friends found
themselves on the morning of 29th March 1843. They were neither to break the
interdict, nor to obey it, - neither to break it, by insisting on the
interdicted members retaining their places on the roll, nor to obey it by
consenting to do business without them. What then? Their only course was to
prevent the Presbytery from proceeding to business at all, and to do so by a
vote that should not commit them, either to an approval or to a disapproval, of
the roll that might be called. The roll was of course in the hands of the
clerk, and he was a thorough Moderate. His friends wished that he should read
the roll, and have it formally adjusted by the Presbytery, in, terms of the
interdict, before any motions were made. This would have been fatal to the
policy of their opponents. They accordingly objected, as they were entitled, to
object, to that course. They maintained that it must be left to the clerk, in
the first instance, to call the roll upon his own responsibility, when the
taking of a vote made it necessary to do so, and that the first thing was to
see if there was to be a vote. In the end, Mr. Gray managed to have his motion
put, - to adjourn sine die, or without appointing another day of
meeting, - without the Presbytery, as such, doing anything, or knowing anything
officially, about the roll. The clerk called it, as made up by himself,
excluding the interdicted members. By the roll even as thus called, Mr. Gray's
motion was carried. And the result was the breaking up of the Presbytery in
admired and impotent disorder.
This explanation will, I think, render
the following authentic, though abridged, report, sufficiently intelligible. It
may also be found somewhat entertaining.
"The note of suspension and
interdict was served upon the members on Tuesday. In consequence ot this
circumstance having become public, and as this was the meeting fixed at the
previous sederunt, for electing Commissioners to the ensuing General Assembly,
the Presbytery room was, long before the hour of meeting, crowded to excess,
and an adjournment to the West Church was found to be necessary. The Rev. Mr.
Burt of Arngarth occupied the Moderator's chair.
"Mr. Mather, a quoad
sacra minister, rose and intimated that, before proceeding to business, the
quoad sacra ministers and elders desired to make a statement fundamentally
affecting the liberty and constitution of this Court.
"Mr. Liston. - Before
proceeding to any business, the roll must be made up; and previously to the
making up of the roll, the motion of which I gave notice at a former meeting,
regarding the status of the quoad sacre ministers and elders, must be disposed
of.
" Mr. Mather. - To this I cannot agree, for -
"Mr. Hobertson. -
Moderator, I cannot allow Mr. Mather to proeeed, - there is an interdict
against his appearing here this day, and 1 insist he shall not be heard, nor in
any way recognised as a member of this Court.
"Dr. Thomson. - Moderator,
Mr. Mather has simply requested permission to make a statement, with the view
of ascertaining whether he and his qnoed sacra brethren are members of this
Court, ay or no. To this he is clearly entitled, that the Presbytery may decide
whether they shall assist in making up the roll. (Hear, hear.)
"Mr. Mather.
- I am making no claim farther than permission to make a certain statement. It
will be for the Presbytery to judge of that statement when they hear it.
"Mr. Gray thought it would only be fair to allow Mr. Mather to make his
statement, and it could then be ascertained whether that involved any breach of
the interdict. He would put Mr. Mather upon his guard. There were plenty of
sharp-eared lawyers in the house, who would soon discover if any breach of the
interdict took place, and fasten upon Mr. Mather accordingly. But he would put
it to the good feeling of his brethren on tbe other side of the Presbytery,
whether they onght to press with unnecessary harshness upon those gentlemen who
were now placed in such peculiar and very painfnl circumstances, threatened as
they now are with the pains and penalties of the law, and all the coercion of
the civil power.
"Mr. Robertson. - As Mr. Mather does not claim to be heard
as a member of Court, I have no objection that he should be allowed to go on to
make his statement; my objection was simply to protect my own consistency as
one of the parties to the interdict.
"Mr. Mather then read a statement on
behalf of himself and the other quoad sacre ministers and elders, protesting
against the interdict as illegal and unconstitutional, - as tyrannical and
Erastian, subversive alike of the anthority and laws of the Church and the
spiritual freedom of her office-bearers, - as destructive of the purity of
ministers, which is an essential feature in the Presbyterian polity, - and
finally, protesting that all acts and proceedings of the Presbytery, and
especially the election of representatives to the Assembly, which shall or may
be done while this interdict is in force, are illegal and inept, and of no
force or effect. To this protest the other qnoed secra ministers and elders
adhered, and took instruments in the hands of Mr. Kemp, notary public.
"Mr.
Kemp then read a formal protest, expressing the same grounds of objection and
complaint against the interdict, and as to its vitiating consequences while it
exists. The protest was then laid on the table.
"Mr. Liston now begged to
submit the motion of which he had formerly given notice to the Presbytery, and
laid on the table an attested copy of the interlocutor of the Court of Session
in the Stewarton case, and also a copy of the note of suspension and interdict
which had been served npon the members of Presbytery. Before making up the
sederunt, he conceived that the Presbytery was bound to expunge the names of
the quoad sacra ministers and elders from the roll, and he moved that the
Presbytery delete the names of the queed sacre ministers and elders from the
roll, and especially that they be not allowed to vote in the election of
representatives to the Assembly, nor be themselves eligible.
"Dr. Findlay
seconded the motion in a very long oration.
Mr. Gray, next rose, and
entered very fully into the quoad sacra question, and the general policy and
proceedings of the Evangelical party. He took particular notice of those
members of the Presbytery who were at one time Non-intrusionists and had
supported the Veto Act. He then proceeded to show that the pastoral office was
entirely, and in all respects, under the authority of the Church - that office
was not created by the State, nor received from the State, but from their
Divine Redeemer. The quoad sacra ministers were ordained to the full pastoral
office, and were entitled to exercise all the functions which the Church
declares to belong to it. These things they believed in their consciences, and
it was therefore a case of pure persecution to bring down the sword of the
civil power upon them to coerce them in the discharge of their duties in these
matters. He held the interdict to be a gross interference with a purely
spiritnal matter. If it had been confined to secular functions which ministers
are occasionally called to discharge, such as manses, schools, etc. the civil
court would not have transgressed the limits of its authority; these things
came from Caesar, and not directly from God; but the interdict brings the civil
power into the spiritual province, and meddles, profanely meddles, with the
sanctuary of God. The interdicters surrendered the pastoral office to the civil
power; they laid that office upon the dissecting table of the Court of Session,
and the effects of this were visible in the interdict which had been served
upon them.
Mr. Gray then alluded to the petitioners for the interdict,
and stated, that they knew that the principles of his (Mr. Gray's)
friends wonld not allow them to act upon the interdict. What, then! They must
desire to coerce our consciences! They threaten me not with the spiritual
censures of the Church, but with the sword of civil persecution, while no
necessity lay upon them to have adopted this most violent step, - a step
altogether at variance with the more kindly, brotherly, and equally effective
measures adopted by other Presbyteries. The decision of the Stewarton case is
under appeal to the House of Lords, and that appeal will assuredly be pressed
to a judgment, unless the proceedings of our brethren shall force us from tbe
Establishment. But why drive matters thus to an extremity? Why not have allowed
matters to go on for a few weeks or months longer? It could not be more. His
(Mr. Gray's) friends were in course of disentanglement from the Establishment,
- the disentanglement would soon have been completed without this additional
force to drive them from the field. In the conduct of the interdictcrs he
perceived the incipient signs of that persecution to which he was assured he
and his friends would be exposed when they were no longer connected with the
Establishment. In conclusion,(* This sentence is
worthy of remark in connexion with the alacrity and eagerness shown, in certain
quarters, to take advantage of a deposed ninister of the Free Church having
appeared to the civil courts, for the purpose of subjecting that Church to
civil Control in the exercise of her discipline over her own ministers and
members. I refer of course, to the Cardress case now in progress.)
he thought that the interdict should not be disobeyed. We shall be separated
from the Establishment in the course of a few weeks. We only wait to hear what
the Assembly shall say. We believe that the breaking of the interdict would not
vindicate the liberty of the Church. But, nevertheless, we cannot yield to it
an active obedience. Mr. Gray then moved as follows: - 'Find that said
interdict is an invasion of the liberty of this Church as a Church of Christ;
that it strikes a blow at the freedom of the ensuing General Assembly, to which
the Presbytery's commissioners ought this day to have been elected; that in
existing circumstances, the Presbytery of Perth is not a free conrt; that the
Presbytery is now sitting nuder the coercion of the civil power, and is thereby
incapacitated from the due diecharge of its functions. For these reasons the
Presbytery refer the whole matter of the interdict to the ensuing Synod, and
resolve to adjourn.'
"The Rev. Dr. Thomson seconded the motion.
"Mr.
Buchanan declared his entire approval of the application for the interdict, and
that he would have been a party to it had he not been from home when the
measure was resolved upon. He then argued, at great length, as to the
impropriety and the danger of allowing these brethren to remain, because it
would be illegal and unsafe to allow men of sagacity, and prudence, and
impartiality, and knowledge, to be employed as jurymen or judges, if not duly
anthorised, and so it was with the quoad sacra brethren.
"Mr. Craik did not
approve of the application for the interdict; at least, he would not have been
a party to it; bnt since it had been served upon him, he would obey it.
"Mr. Liston would wave his right of reply, but would simply observe that
Mr. Gray's motion was peculiarly incompetent. The Presbytery could not be
called to adjourn before they had met, which they could not be said to have
done until a sederunt had been made up. This ought now to be done before any
motion could be put to a vote.
"Mr. Gray admitted the validity of Mr.
Liston's argument, but it applied with equal force against himself. You cannot
vote for Mr. Liston's motion without making up a roll. The time for calling the
roll is when the motions are put, and the members of Presbytery are called to
give their votes.
"Upwards of three hours were wasted in debating whether
the clerk should call the roll upon the motions made, or should first make up a
sederunt before any motion was put to the vote. Mr. Gray, Mr. John Thomson, Mr.
Grierson, and others, contended that, according to form and the ordinary
practice, the clerk made up a sederunt upon his own responsibility, without the
interference of the Presbytery in the first instance, and called the roll, on
his own responsibility, when a vote was to be taken; it being thereafter open
to the Preebytery to judge of the correctness of the roll when the minutes were
submitted for their approval. Mr. Robertson, Mr. Craik, and Mr. Liston insisted
that until a roll was made up by the Presbytery itself, and not the clerk,
members could not vote, as it could not be ascertained who were or were not
entitled to sit in Court under the interdict, - that the Presbytery was not
constituted until a sederunt was formed, - and that this was an indispensable
preliminary to the performance of any act, - to the transaction of any business
whatever.
A scene now ensued, unprecedented in any court, civil or
ecclesiastical. The Moderates became perfectly infuriated; they saw the
predicament in which they had placed themselves by the hasty motion of their
leader, Mr. Liston. Times out of number attempts were made by Mr. Robertson and
Mr. Liston, at the ceaseless dictation and prompting of their law agent, who
stuck like a harpy at their ears throughout the whole day, to concuss and drag
from the Moderator an intimation of how far he was favourable to their views;
latterly the floor could not contain them, for they were mounted on the seats
and tables, vociferating at the utmost pitch of their voices. One of them was
perched at an altitude equal to that of the Moderator, screaming to his
opponents, Sit down, Sir,' Hold your peace, Sir.'
The Moderates
were not only infuriated by their own folly, but were deeply galled by the
castigation which Mr. Gray with so much power had inflicted upon them. A more
powerful, convincing, and feeling speech than that of Mr. Gray has seldom been
listened to. It was frequently cheered throughout, and at its conclusion was
followed by thunders of applause. At last the clerk intimated that he had made
up a sederunt in the usual way, upon his own responsibility. Mr. Buchanan then
moved that the Presbytery now proceed to elect their commissioners to the
Assembly. Mr. Gray pressed his original resolution, as an amendment to Mr.
Buchanan's motion.
"The vote was then taken, and stood as follows
"For Mr. Gray's amendment. - Dr. Thomson, Messrs. James M'Lagan, James
Grierson, J. W. Thomson, James Drummond, James Noble, Andrew Gray, C. C.
Stewart, Alexander Cumming, A. Bonar, - ministers. Messrs. Archibald Gorrie, R.
Hewat, James Duncan, Chalmers, B. Bruce, - Lennie, - elders, 16.
"For Mr.
Buchanan's motion. - Drs. Findlay and Esdaile, Messrs. Liston, B. J. Robertson,
J. E. Touch, D. Black, T. Buchanan, James Craik, and J. Struthers, - ministers.
Messrs. Belches and James Bell, - elders, 11.
"The Presbytery was then
adjourned sine die."
I have received an account of these proceedings
from an eye-witness, who was present, as a member of Presbytery-, at what he
calls the most interesting and remarkable of many passages-of-arms that
occurred about that time. I have thought it best to follow the newspaper
report, but I may borrow a few touches to set off the picture. "The popularity
of Mr. Gray," he says, "his well-known skill as a debater, his strength of
judgment, and his knowledge of church law and forms, created a great excitement
in the public mind in the prospect of this meeting of Presbytery, where it was
known that a great struggle would arise. And when the community of Perth
learned that an interdict had been got, and had been served upon the
Evangelical ministers and elders of the Presbytery, at the instance of five
Moderate ministers and two elders, it was with difficulty they were restrained
from expressing their feelings in a tumultuous manner." He describes the
extraordinary exertions of the Moderates, under "a salutary fear of Mr. Gray's
strategic talents," to muster all their forces, with a view to "throw the ranks
of the Evangelicals into confusion, and secure a quiet and easy victory ;" and
he adds that Mr. Gray "actually rose from a bed of sickness to attend the
meeting."
With the gusto of an old soldier fighting his battles over
again, and showing how fields were won, my friend vividly paints the fight. He
explains how, as the day wore on, and evening set in, it became a desperate
game with time; the law of the Church requiring that the representatives to the
Assembly must be elected between the hours of 1 and 8 P.M. It was this that
brought on the crisis. Mr. Liston, having privately ascertained that the clerk
had made up the roll as he desired, excluding the names of the interdicted
members, announced the fact, and gave it as his reason for withdrawing his
motion; alleging that it was virtually carried. Mr. Gray was too shrewd to fall
into that trap. He objected to Mr. Liston knowing anything, or the Presbytery
knowing anything, officially, about the way in which the clerk was making up
the roll, till it came in regular form before them. And he objected to the
Presbytery allowing either Mr. Liston's motion or his own amendment to be, at
that stage, taken out of their hands. Still it might have been difficult to
compel Mr. Liston to stand by his motion; and it was, therefore, a relief when,
either not seeing through Mr. Gray's policy so clearly as the others, or
pressed by time, Mr. Buchanan simply moved that, "as the time for electing
representatives was now nearly expired, the Presbytery proceed immediately to
the election." This served the purpose of Mr. Gray and his friends quite as
well as Mr. Liston's original motion. And so the vote was taken; eleven for Mr.
Buchanan's motion and sixteen for Mr. Gray's.
"The storm, which was
great before, now became a hurricane. The Moderate party and their friends lost
all self-command and control The people were frantic with joy at the victory,
and the Intrusionists mad with rage. The latter called on the Moderator to call
the roll for the election of Commissioners. But that was felt to be impossible
after the resolution and vote to adjourn. In the middle of this tempest, the
clock began slowly and deliberately to tell the fatal hour of eight; and the
merry ringing of the curfew chimed in with the joyful feelings of the people,
as they now quietly dispersed, but hissed, like drops of water on red hot iron,
as it fell on the scorching wrath of the Intrusionists."
This is
something like the fire of the old war-horse kindling at the old trumpet sound.
It was a stirring time, - the memory of it is still stirring to a quiet country
minister in his quiet Free Church Manse. But it was fast drawing to a close.
Not only on the arena of public strife did Mr. Gray render good
service. He did so also through the press ; - especially by a most valuable
series of newspaper articles, which at the time attracted much attention. And
by his sound judgment and practical sagacity in the counsels of the church, he
contributed his full share to the bringing about of that calm preparation
beforehand, and that thorough understanding among the brethren, when the time
came, which made the final movement of the Disruption at once so unanimous and
so orderly. No man grasped more firmly, or could expound more clearly, the
principles of that great transaction than Mr. Gray; and few, if any, have
succeeded so well as he has done in putting the case for the Disruption
emphatically, in short compass and without obscurity, so that a reader of
intelligence may take it in at a glance. I refer to his account of it in his
Catechism (Ch. iii., See. iv., Part 2): a portion of which I may be allowed to
quote as closing what I have thought it needful to say on the subject. I quote
it the rather, because it illustrates Mr. Gray's felicitous manner, as well in
the forcible statement of facts and doctrines, as in the quiet humour of which
we have a slight specimen at the end.
"Q. 333. What happened on the day
appointed for the meeting of the General Assembly?
"A. The ministers and
elders, commissioners to the Assembly, convened, according to appointment, on
the 18th of May, 1843, in St. Andrew's Church, Edinburgh, and in presence of
the Lord High Commissioner of the Queen; and the Moderator of the former
Assembly, Dr. Welsh, after prayer to Almighty God, having, in his own name,
and, as ultimately appeared, in the name of two hundred and three commissioners
besides, read at length a suitable Protest, the evangelical representatives of
the Church withdrew thereupon in a body to the Canonmills' Hall, and proceeded
to constitute, in separation from the State, a free General Assembly of the
Church of Scotland.
"Q. 334. What was the substance of the Protest?
"A.
That submission to the magistrate in spiritual things, and acquiescence in the
recent usurpations of the civil courts, as well as in any like usurpations for
the future, being now the conditions on which the benefits of the Establishment
must be held, the protesters were constrained to resign these benefits, because
they could not fulfil the conditions without committing what they
believed to be sin, in opposition to God's law, in disregard of the honour and
authority of Christ's crown, and in violation of their ordination vows;' and
further, that the protesting commissioners could not recognise any Assembly
that might now be constituted within the Establishment as a free or lawful
General Assembly of the true and ancient Church of Scotland, the conditions
attached to the Establishment being subversive of the original principles and
essential liberties of the Church.
"Q. 335. What spectacle arose in the
metropolis of Scotland from the Disruption which has now been described?
"A, There was the spectacle of two General Assemblies - the Established
Assembly and the Free Protesting Assembly - sitting at the same time, and each
claiming to represent the Church of Scotland.
"Q. 346. In what manner did
the Established Assembly deal with the Free Assembly's Protest?
"A. They
took it into their consideration on Wednesday, May 24; and finding that
the said Protest abounds in statements which are altogether unwarranted,
appointed a committee to draw up a Full And Formal Answer to the same, and to
report to the Assembly on Saturday.
Q. 347. What happened on Saturday?
"A. There was no report.
"Q. 348. Did the matter drop in this way?
"A. No. There was a report on Monday; and, besides the report, there were
resolutions by the procurator; and there was also a draft of an answer by
Mr. Milne - making three answers altogether; and the Assembly
approved of the diligence of their committee, and recorded their
obligations for the report now laid on the table, as also for the resolutions
of the procurator, and the draft of an answer submitted by Mr. Milne, without,
however, pledging themselves to adopt all the views set forth in any of these
documents; but found that a paper so important as the Protest under
consideration requires to be answered with greater care, and with fuller
leisure for mature deliberation, than it has been found possible to give to it
during the pressure of business which the Assembly have had to sustain; and
also, that in questions involving important points of jurisdiction, the
bearings of the various judgnients which have been recently pronounced by the
civil courts in the numerous cases that have arisen from the illegal
maintenance, on the part of the Church, of the Act on Calls and the Arts with
reference to Parliamentary and Quoad Sacra Cburches, should be very carefully
and maturely considered. The General Assembly recommitted the whole case for
the further consideration of their committee, and instructed them, accordingly,
to report in the whole case to the Commission in August.' The Assembly, at the
same time, enlarged their Committee.
"Q. 349. What happened at the
Commission in August? "A. The convener of the committee appointed by last
General Assembly to answer the Protest then given in by certain ministers and
elders, gave in a report by that committee. The Commission agreed to take up
the consideration of this report at their meeting to morrow.' (*from official
report)
"Q. 350. What occurred on the morrow?
"A. No quorum appeared,
and the Commission did not meet.
"Q. 351. What became of the answer to the
Protest?
"A. It was never heard of more."
This seems to be a
suitable place for adverting to Mr. Gray's affectionate solicitude about his
people's prayers in connection with the church's struggles and his own part in
them. I have before me letters addressed by him "To the West Church Prayer
Meeting for the General Assembly," in the years 1840, 41, 42, 43, 44. His
practice, during these years, while in Edinburgh attending to his duties as a
member, was to write daily letters to that prayer meeting, so as to keep those
frequenting it day by day informed of the Assembly's proceedings, thus
rendering their petitions on its behalf more pointed and precise than they
could otherwise have been. The devout breathings of his soul come out in these
letters, in connection with each step that was taken in the progress of the
conflict. He frequently also acknowledges, in warm terms, the assurances which
he receives of these prayer meetings being numerously attended, and pervaded by
a spirit of deep earnestness and seriousness. Such a correspondence was fitted
to carry his congregation along with him, in a remarkable degree, in his views
and actings, with reference to the principles at stake, and the ultimate issue
of the church's contendings for them. His flock, as well as himseli were
prepared for the crisis of 1843: His tender and faithful ministry gave him a
warm place in their affections. And he had spared no pains in his anxiety to
satisfy their minds and enlist their spiritual sympathies on the side of the
church. Hence it was that, when he was himself prepared to leave the
Establishment, his people were prepared to leave it along with him in a
proportion fully as large as any other minister could count.
When the
Disruption actually came, Mr. Gray's first anxiety naturally was about his
congregation. He had, as I have said, done his best to instruct them in the
principles of the controversy, and to keep them informed as to its progress and
probable issue. But he had no idea beforehand of the extent to which they would
adhere to him when he had to take the decisive step. He thought he might have a
congregation of 400, or perhaps 450; and he had accordingly been consulting
with some of his elders about the erection of one of the smaller-sized brick
churches then in vogue, to hold some 600 people, and cost £400. That sum
.he thought he might face; and that accommodation would be sufficient. It
turned out otherwise. Many of his hearers whom he did not expect to follow him
out of the Establishment, rallied around him; and the places of those who
remained were litore than filled up by accessions from other congregations.
Some 100, or 120, were left in his old church; and he found himself minister of
a larger flock than he had had before. The number of actual communicants, - I
mean of those actually present at the communion, - before the Disruption, had
never exceeded 600. At the first communion after it there were 620; at the
second (April 1844), 680; and at the third (October 1844), 736. Thus agreeably
were his expectations disappointed.
His congregation were accommodated,
according to a brotherly fashion then common in towns, in the Independent
Chapel, Mill Street; the people worshipping there having kindly consented to
adjust their times of service so as to meet the emergency. Mr. Gray's flock -
now the Free Church congregation - met at 12.15 and at 6. The first meeting was
on the Sabbath after the rising of the Assembly. The chapel, passages and all,
was densely crowded; and the street in front was, filled with anxious faces.
Mr. Gray had difficulty in making his way to the pulpit, and when he got to his
place there, he was thoroughly overcome. Giving a look at the multitude around
him, he sunk down out of sight. He had not laid his account with such a scene.
Mr Gray's discourses, on the last Sabbath he preached in the
Establishment, were, in the forenoon, a lecture on Paul's address to the elders
of Ephesus (Acts xx. 17-38).; and, in the afternoon, a sermon on 1 Pet. i. 8,
9, Whom, having not seen, we love." He had made a very solemn appeal as
to the faithfulness of his teaching; and had emphatically protested that, as he
did not mean to leave their vicinity, the responsibility of breaking the
pastoral tie, in the case of all who did not follow him, must lie with them,
and not with him. It was a solemn day to many. His first sermon, in Mill Street
chapel, was on the text, 2 Cor. x. 3-5, "For though we walk in the flesh, we do
not war after the flesh,"etc. It gave occasion for his explaining how the
church's strife within - the Establishment necessarily took end, when carnal
weapons were resorted to against her, and nothing was left for her but to
betake herself to her spiritual armour, under her great spiritual Head.
It is curious to observe, as a sort of measure of subsequent liberality,
that in his last services in the Establishment, Mr. Gray had occasion to
contrast what his congregation contributed to general Christian objects on his
first coming to Perth - £20 - with what they had contributed during the
last year (1842, 43) - £150. The year that then began (1843, 44) showed
£1800; and the following years, after the expense of building was over,
upwards of £1000 on an average. This is a tolerable specimen of what the
movement did, in the way of calling forth the spirit of bountifulness in the
people.
Of all the losses which he had to sustain at this crisis, what
he felt perhaps most keenly was the loss of his schools. They might well be
called his schools. They formed no part of the State's provision for the West
Church Parish. They were entirely the fruit of voluntary liberality. In 1837,
Mr. Gray set about the raising of funds for their erection; and in May 1838,
the foundation was laid. The whole was carried through by Mr. Gray's untiring
energy and zeal, in the face of not a little opposition in influential
quarters. He had one noble coadjutor, his warm friend, the late Mr. Stewart
Imrie, one of the most generous and large-hearted supporters of every good
cause that Perth ever numbered among her citizens. His personal influence and
ready purse were at the service of his minister. The result was the setting up
in the West Church parish of a very complete school establishment, which, under
Mr. Gray's watchful superintendence, continued in a flourishing condition till
he was forced to let it go out of his hands in 1843.
From that moment,
however, he contemplated replacing it with new schools in connection with his
new church; and, accordingly, in obtaining a site for the church, he took care
that it should be large enough to hold the schools also. The more immediate and
urgent pressure of church-building occasioned some delay; but in 1847, 48, he
was able to carry out his intention, and through the liberality of his people,
aided by a Government grant, he succeeded in having school premises of the best
sort completed at a cost of about £1300, and an effective staff of good
and godly teachers set to work. This was his third educational effort. He
planted schools, fully equipped, first at Woodside, Aberdeen; next in the West
Church Parish, Perth; and, lastly, near his new church in Perth also, for the
benefit of his old parish, and of the people in the neighbourhood. In all the
three instances he did the business thoroughly, and proved himself an earnest
and enlightened educationist.
Immediately after 18th May 1843, the work
of building churches began, and was carried on within the bounds of the
Presbytery of Perth, very much under Mr. Gray's counsels, with remarkable
energy and wisdom. He proposed that all the churches, in town and country,
should be built without drawing upon the central fund at Edinburgh for help.
This was done, the ministers and congregations helping one another, and making
common cause. His own church, the Free West, a plain but substantial edifice,
was opened for worship on 26th October 1843, the first sermon preached in it
being on the text, Gen xxviii. 17, "This is none other than the house of God,"
etc. Both before and after their entering the new church, the congregation were
much stirred, and gave signs of religious awakening. This was the experience of
many Free Church congregations at that time. "I look back," says a friend, "to
that period as a very happy one, a time of much spiritual life; the church
being placed in a new position, called to trust on her living Head." "The real
vitalities," he adds, "of the Disruption cannot be transmitted to posterity."
That is true of other places as well as Perth.
The summer and autumn of
1843 proved a very busy period for the leading ministers of the Free Church of.
Scotland, beyond the bounds of their own congregations, as well as within their
own proper spheres. At home, in consequence of the people in many places
adhering to her principles, when their pastors had either never held them, or
proved weak in the day of trial, the demand for gospel ordinances greatly
exceeded the supply; and the want of good accommodation, in spite of the
kindness experienced at the hands of the brethren of the older Secessions and
their congregations, made it necessary to have a great deal of preaching in the
open air, as well as in places at once inconvenient and unhealthy.
The
evil was often aggravated by the shortsighted policy of site-refusing
landlords. It was a very blessed season, spiritually. But it entailed
exhausting fatigues upon many of the church's best men, already affected by the
demands of the previous conflict. Such instances, as those of Baird, at
Cockburnspath, and the M'Kenzies, in Sutherlandshire, may be held to have been
extreme and exceptional. But short of these, which were fatal, cases of
needless hardship were not uncommon. We all, more or less, had experience of
them. Mr. Gray took his full share in the work, especially in Ross-shire and
Aberdeen- shire. He was not of course exposed to such hardships as those under
which more than one of the Disruption confessors fell victims. But he laboured,
as was his wont, beyond his strength, and often in circumstances unfavourable
to a constitution like his, peculiarly liable to affections of the chest. It is
not wonderful therefore, that he should have found his health beginning to give
way. For not only in labours at home, but out of Scotland also, he gave his
willing services, to his power, and beyond his power. When it was thought
expedient to send deputations into England, to explain our principles, and
vindicate our conduct in leaving the Establishment, as well as to afford to
sympathising friends there an opportunity of giving us their countenance and
help, Mr. Gray, of course, was in much request. In the end of the year 1843
(Nov. and Dec.), he was for some weeks incessantly employed in preaching and
addressing meetings, in the largest chapels of the large towns in Yorkshire.
The success of the movement was very great. But the strain of it, on a man of
Mr. Gray's temperament and state of health, was very considerable.
It was
not his nature, however, either to shrink from work, or to complain of
weakness, prematurely. He continued at his post, discharging all his
ministerial duties, and taking an active part in church affairs for upwards of
a year, without seeking change or rest. It was not till the summer of 1845 that
his friends in the church generally began to feel the necessity, or at least
the great expediency, of his having a clear "clerical furlough"; and
accordingly urged him to accept a commission, On the part of the Continental
Committee, to visit some of those places in Europe to which the attention of
the committee was directed, as presenting hopeful and interesting openings for
evangelistic labour.
Before that time, however, Mr. Gray had completed
a work which he undertook reluctantly, and only at the urgent solicitation of
the Publications' Committee; a committee consisting of the most influential men
in the church; both ministers and elders. That committee were impressed with a
deep sense of the importance of something in the form of a catechetical manual
being drawn up, to explain pointedly and clearly the distinctive principles of
the Free Church ; - such a manual as might be put into the hands of the young
in her own communion, as well as of others desiring information in short
compass upon the subject. It was a very difficult and delicate task; requiring
remarkable skill and tact, as well as a full and minute acquaintance with the
earlier, as well as the later, history of the Church of Scotland. With one
consent, Andrew Gray was fixed upon as the very man, and almost, if not even
altogether, the only man, to do the thing. It was well known that, in addition
to all the other necessary qualifications, he not only had the pen of a ready
writer, but possessed the much rarer gift of being able to express his meaning
in strong, terse, clear, and racy Saxon; the sort of style or diction suited
for a popular catechism. He was therefore pressed into the service; and most
laboriously and conscientiously did he perform the service. He gave his whole
mind to the task; and from his correspondence during the preparation of it, it
sufficiently appears that for many months he grudged no time, and spared no
pains, in his endeavour to make the book as full and correct an exhibition as
possible of the general mind of the church upon the subject he had to handle.
It is in fact a comprehensive and complete summary of the whole ecclesiastical
history of Scotland, viewed in the light of those great scriptural and
constitutional principles which the Free Church of Scotland had been called, at
a great sacrifice, to maintain. When it was finished, and before it was
published, it was submitted in proof to the revision of all the men accustomed
to take a prominent part in the church's affairs, including the Professors of
Theology. While offering suggestions on points of detail, - which, I think,
were almost always adopted, - they all, without exception, expressed themselves
in terms of strong and warm approval of the catechism as a whole. There was but
one opinion about its plan and method, - about the way in which it brought out
the doctrine of God's word, as well as the views of all the Scottish Reformers,
on the supremacy of Christ as the Head of his church, and the church's freedom
under him.
It first appeared, in December 1845, under the authority of
the Assembly's Publication Committee, and it obtained immediately a very large
circulation. After having been about a year and a half before the church and
public, it was submitted, in an improved and enlarged form, but without any
essential alteration, to the Assembly, 1847, and an act was passed to the
effect that the Assembly, "being satisfied with its soundness, as well as its
suitableness to the purpose intended, approve generally of it, as containing a
valuable summary of this church's history, and exhibition of her distinctive
principles, from the beginning of the Reformation to the present time, and
earnestly recommend its general use."
At a subsequent period, towards
the end of 1848, a very vehement assault was made on the catechism, by the Duke
of Argyle, in his essay published under the title of " Presbytery Examined."
The assault was of the nature of a reductio absurdum an attempt to
impugn the doctrine of Christ's Headship as asserted in the catechism, by
exposing the absurdity involved in its being applied to particular questions of
ecclesiastical order in detail, as much as to the great general question. of
the Erastian controversy, respecting the civil magistrate's place in the
church. The Duke's essay called forth an able rejoinder from Mr. Gray,
published in 1849. It was also very thoroughly met, in so far as it seemed to
touch the Free Church's Testimony, in an article, by Principal Cunningham, in
the North British Review (February 1849); an article of permanent value, which
it is to be hoped will not be suffered to fall into oblivion. Dr. Cunningham
was not led by his line of argument to deal much, or even at all, with the
Duke's criticisms on the catechism; nor did Mr. Gray himself grapple with them
thoroughly; considering it enough to point out some instances of unfairness,
and to assail the duke's leading principle and position on the subject of
church authority.
It must be admitted that since that time, a certain
measure of doubt has been felt, not as to the substantial soundness of the
views advocated in the catechism, but as to the fair logical connection of
these views with the doctrine of Christ's Headship. This has from time to time
appeared, in different forms. Mr. Gray himself, on a careful revisal of his
work, came to be satisfied that there was room for some considerable
modification in several of its statements; and, in spite of failing health, he
had prepared a paper which he meant to be the basis of full consultation among
brethren of various shades of opinion, in the hope that there might be a
general agreement as to the best and safest way of putting the case. His death
prevented his intention being carried out. There is no reason, however, why it
may not, by-and-by, be resumed. For the catechism is so excellent, and has been
so acceptable, that it concerns, not Mr. Gray's memory only, but the church's
credit, to have it made as nearly as possible perfect, with a view to its
permanent use.
This is not the place for entering on the discussion but
to prevent misconception, a word or two may be allowed on the state of the
question. The weak and vulnerable point in the catechism is its bringing the
doctrine of the Headship to bear, as it might seem, almost equally and in the
same way, on such a matter of detail as kneeling at the Lord's Supper, or using
the sign of the cross in baptism, and on the general principle of the admission
of the civil magistrate's jurisdiction, or authoritative control over the
church, in things spiritual. And the difficulty lies in drawing the line of
distinction. It is a difficulty more in theory than in practise. It is admitted
that the mere doctrinal statement that Christ is the sole King and Head of his
church, visible as well as invisible, does not, and cannot, of itself, condemn
any opinion or any usage whatever. There must be an ulterior step; an appeal to
his word, as the only intimation which we have of his will. It is only by
setting aside his will, as intiniated in his word, that the church can rebel
against his supremacy as her King and Head. Ultimately, therefore, the question
must resolve itself into that of the authority and interpretation of Scripture.
Any disregard of his will, - or even any mistake about his will, - on any
point, - may be said, in a certain sense, to touch or affect his Headship. And
it is not easy to see how it does so in one case more than in another, unless
we take into account the comparative importance of the matter to which the
neglect or error relates, and the character and circumstances of the parties
concerned.
The truth is, the charge of violating Christ's headship is a
charge of treason; and, as in the instance of treason to an earthly sovereign,
it must often be of the nature of a constructive, or inferential, charge of
treason. Nay, it must always, or almost always, be so, when the monarch's
supreme authority is in words and by profession, not denied, but acknowledged
and asserted. The formal repudiation of Christ's headship over the church
visible, may be dealt with, perhaps, summarily ; - as the formal repudiation of
the kings of the house of Hanover was in the Stuart rebellions. But that is not
what we have for the most part to deal with in this controversy. That Christ is
sole King and Head of the visible, as well as of the invisible, church, must be
held to be the avowed belief of our opponents as well as of ourselves. Our
charge against them, therefore, of being traitors to the crown, can scarcely be
any other than a constructive or inferential one. It is a charge against them
personally, of disregarding more or less knowingly and willingly, the will of
Christ, as intimated in his Word. Obviously, as thus put, the charge admits of
degrees of guilt, wide as the poles asunder. To fasten it upon mistakes or
aberrations in subordinate particulars, would of course be the height of folly
and uncharitableness, especially when it is considered that they who bring the
charge confess fallibility in themselves, as well as in their neighbours.
But it does not follow that the charge may not be warrantably brought and
thoroughly substantiated in its gravest aspect ; - as when a church is seen
deliberately accommodating her procedure, and consents to be legally bound to
accommodate her procedure, in the discharge of her most spiritual and sacred
functions, to the mere mandate of the civil magistrate; not on the ground of
the magistrate having received authority from Christ, as Head of his church, to
exercise his government in it, according to his word; but in opposition to her
own declared conviction that he has not.
Nor will it avail anything to
say, that the matter in which she does so is one as to which she thinks that
Christ has given no explicit directions, or none that forbid absolutely what
the magistrate requires her to do. That is nothing to the purpose. If it is a
spiritual matter, it is one which Christ would have to be regulated by the
party, whoever he may be, to whom he has entrusted the government in his
Church, - that party doing the best he can to ascertain his will. And if the
church allow it to be regulated for her by a third party, that she does not
admit, but denies, to have received authority from Christ, - and a party,
moreover, that does not profess to be guided by his word, - is there not a
direct outrage offered to the kingly prerogative of her Head?
I would
oniy farther add, that I think a line surely may, and must, be drawn, between
questions as to what the governing body in the church, under Christ, may and
ought to do, and questions as to what the governing body should be, - in
particular, the question, whether the governing body should be within or
without the church itself - whether it should be the church's own officers, or
the civil magistrate as such? Of course that question must be decided by an
appeal to Scripture. But I am inclined to hold, that an erroneous decision of
it, however conscientiously it may be adopted, does affect the Headship of
Christ, and his Crown-rights, directly and immediately, in a sense in which no
misunderstanding of his will on any other subject does or can do.
But I
must quit this topic. And in doing so, I quote one short passage from Mr.
Gray's Correspondence with the Duke of Argyll, not only as affording a good
specimen of logical fencing - giving the Duke a Rowland for his Oliver - but as
bearing materially on this whole argument.
(* * I am tempted to give, from
Dr. Cunningham's Article, the series of propositions, in which he embodies all
that he considers essential to the Testimony of the Free Church. "Her
principles then upon this subject are these: -
1st, That the visible Church
of Christ, and every branch or section of it, is an independent society,
distinct from the kingdoms of this world, and differing from them in many
essential particulars, - its origin, nature, constitution, government,
subjects, objects, etc.
2nd, That Christ is the only King and Head, and
that he alone can settle its constitution and laws, and determine how its
affairs are to regulated.
3rd; That the Sacred Scripture is the only rule
or standard for regulating its constitution and laws, and the ordinary
practical administration of its affairs.
4th, That the only parties
authorised to administer the ordinary affairs of this society, according to the
constitution and laws which Christ has prescribed, are ecclesiastical
office-bearers, appointed and qualified according to the Word of God.
5th,
That the civil magistrate, though bound to aim in the exercise of his lawful
jurisdiction in civil or temporal things, at the prosperity of the Church of
Christ, does not as such possess any jurisdiction or right of authoritative
control in ecclesiastical or spiritual matters, and of course cannot, by any
laws he may pass, or by any decisions he may pronounce, impose a valid
obligation to obedience upon the church in general, or upon her office-bearers,
in the execution of their respective functions. -
6th, That the distinct
government which Christ has appointed in his Church - the spiritual or
ecclesiastical province - the sphere within which ecclesiastical office-bearers
possess jurisdiction, or are entitled to exercise a certain ministerial (not
lordly) authority, comprehends not only the preaching of the Word, and the
administration of the sacraments, but also the whole of the ordinary necessary
business of the church as a visible soeiety, - the whole of those processes
which must be going on wherever the church is fully executing its functions; in
short, the exercise of discipline, including, of course, the admission and
exclusion of members, and the ordination and deposition of officebearers.
And 7th, That Christ having established all these arrangements as King and
Head of the Church, the maintenance of them on the one hand, and the
infringement of them on the other, specially concern his honour and dignity as
the church's only head and ruler."
"The memorable statement of the
Confession of Faith, that the Lord Jesus, as King and Head of his church,
hath therein appointed a government in the hand of church officers, distinct
from the civil magistrate,' is condemned by your Grace for its want of logic.
You say that there is no logical connection whatever between the several
assertions' contained in it. The sentence is expressed so as to suggest
the idea that an argument is involved; although, if it is examined, it becomes
evident that there is none whatever.' The sentence has nothing of the form of
an argument about it - no more than this other sentence, - ' The Duke of
Argyll, as hereditary keeper of the royal Castle of Dunstaffnage, hath therein
appointed a depute-keeper, distinct from the depute-keeper of Dunoon.' Does
this suggest the idea of an argument to your Grace? It ought, if the other
does. The truth is, that the sentence of the Confession is not in the form of
an argument at all, but in the form of what logicians call, and what it
actually is, and what your Grace should have recognised it to be, - a compound
proposition. You think it is made up of three assertions: it is made up of
five. It is a compound proposition, consisting of the main proposition, and
four subsidiary propositions, whereof one belongs to the subject, and three
belong to the predicate. The main proposition is, - That the Lord Jesus
hath appointed a government.' He might have appointed no government at all, as
some, indeed, maintain to be the case. The subsidiary proposition belonging to
the subject is, - That the Lord Jesus is King and Head of his Church.'
The first of the subsidiary propositions belonging to the predicate is, - That
the government he hath appointed is in the hand of church-officers' (it
might have been in the hand of the people); the second is, - That this
government is distinct from the civil magistrate;' and the third is, -
That the appointing of a government in the hand of church officers,
distinct from the civil magistrate,' is an act of his Headship. These five
propositions are perspicuously, and with entire logical fairness and precision,
joined together, when it is said, that the Lord Jesus, as King and Head
of his church, hath therein appointed a government in the hand of church
officers, distinct from the civil magistrate.' Your Grace tells us, that
Presbyterians generally quote this passage as if' it were an argument.' I
have never, myself, met with even one Presbyterian who regarded it as an
argument, or viewed it in any other light than as a dogmatical announcement of
doctrine, which required, in all its parts, the authority of Scripture to
establish it."
I now resume my narrative; going back to the time of the
first publication of the catechism. Mr. Gray had scarcely got the work out of
his hands when he started on his foreign embassy. He left home for London
towards the end of November 1845, and crossed from Dover to Ostend on 4th
December. He had visited his brother-in-law, near Chester, in May; and spent
June and July with his uncle at Tunbridge Wells. In fact he had been
travelling, as an invalid, during the greater part of the summer and autumn,
while he was finishing his catechism. His going abroad was a measure
reluctantly forced upon him, after the failure of these temporising expedients.
There are jottings in one of his note books of his whole tour; but they
are far too fragmentary to be of much use. By means of them I trace his route,
through Belgium, to Cologne and Bonn; thence, by the Rhine, to Manheim; and by
rail and diligence to Lausanne, where he arrived on 12th December. He remained
at Lausanne till the 16th, and at Geneva till the 22d.
His time, at
both places, was chiefly occupied about the affairs of the brethren in the
Canton de Vaud, who had just been forced out of the Establishment by the
high-handed tyranny of the Democratic party, then in the ascendancy in the
State. Mr. Gray had a commission from our church at home to these brethren
abroad; who were, in some respects, similarly situated with ourselves. In, the
execution of it, he was ably supported by his companion in his travels, Mr
Robert Watson, who since that time has rendered good service as Chaplain to the
Forces, in the Crimea and in India. He was able to supply Mr. Gray's lack of
familiarity with foreign languages. That this visit was a great encouragement
to the suffering ministers in Vaud will appear from the following extract of a
letter which I have received from the Rev. Charles Scholl of Lausanne; a man
well known to many brethren here, and much beloved in the Lord.
"We
were then in a very perplexing and threatening situation. Our meetings for
worship were prohibited. The interdicts passed against our infant church were
becoming stronger and stronger. Fines, and banishment from our flocks, were
enacted against us when we were caught in the illegal act of worshipping God
according to our conscience, in private houses. The Free Church of Scotland
who, from the day we demitted, had taken and manifested a great brotherly
interest in us, being made aware of the situation we were in, considering very
justly that we were in great need of sympathy, advice, and encouragement,
thought that the time was come to send us a deputation of some of its most
experienced and ablest members, and among others, the first, I believe, who
came was the Rev. A. Gray, of Perth. We were greatly rejoiced at his appearance
amongst us. His brotherly feeling, the great interest he manifested in us and
in our cause, his Christian and ecclesiastical experience, the clearness and
straightforwardness of his mind, the facility and openness of his
communications with us during his stay, his firm faith, and his good advice,
were of great service to us in our difficulties, and in the midst of our
inexperience. Mr. Gray was a real friend and brother in our need. When he left
us, to pursue his journey to Leghorn, his departure left a blank in our minds.
But I must not forget to mention, also, that the particulars he had
communicated to us concerning the Free Church of Scotland - its difficulties
and its success, its trials and the blessing which the Lord had bestowed upon
it - proved, not only very interesting, but also very encouraging to us."
*** In the same letter, Mr. Scholl gives an account of
his own reception in Scotland some years after, and of Mr. Gray's friendly
attention : - " In May 1848, being invited by your Continental Committee, and
sent by the Synodal Commission of our church, I went to Scotland in order to
attend the Assembly. By my presence in the midst of it, and the particulars I
could communicate concerning our persecuted church, you wished me, and I
intended, to keep up the kind interest for us that ever since our disruption
your church had shown us in a variety of ways. I received the most hearty
welcome from our Scotch brethren, and especially from Dr. Clason and Mr. A.
Gray, both of whom I had seen in Switzerland. Our lamented friend took the best
care of me, and did all he could do to make my stay in Edinburgh sweet to my
heart and beneficial to onr church. As I was then banished from my flock, after
I had attended the meeting of the Assembly, you, my dear sir, wished me to
remain some weeks more in Scotland, in order to visit the most important Free
Churches of your country, for the purpose of strengthening, by the particulars
I could mention, the brotherly interest felt for us. As I could not then return
to Lausanne, I willingly consented to your request; and in order to make my
intended excursion in Scotland more easy for me, more pleasant and more useful,
you kindly asked Mr. A. Gray to be my companion, my guide, and my helper in the
said excursion. He was good enough to comply with your request, made a plan of
our tour, took the necessary steps to convene the meetings we were to attend,
and travelled with me nearly during three weeks. We visited together, Glasgow,
Stirling, Crieff, Perth, then Dundee, Arbroath, Montrose, Aberdeen, and some
other places. During our journey, Mr. A. Gray was to me all that a friend and a
brother could be. His presence, experience, and kindness did contribute greatly
to the success of my mission during the which, I doubt not, it was given me, by
the blessing of God, to gather for my then suffering church many, very many,
faithful prayers, which assuredly have had their share in obtaining the
deliverance out of our troubles we now enjoy. I am sure also, that my excursion
with our lamented brother did greatly help, though I made it a point never to
mention it in my allocutions, the collection for our church which, by order of
your Synod, was made in July 1848, after my departure from Scotland, in all the
congregations and stations of the Free Church of Scotland; a collection which
proved so generous and abundant that, during the two or three following years,
it was of the greatest service to us in our pecuniary needs. By all I have
mentioned, you see, my dear sir, I cannot forget what our church and myself owe
to the kind exertions of Mr. A. Gray in our behalf. In the discourse he
pronounced at the opening of the Assembly in 1848, I think he said, in allusion
to our church, We heve a little sister in the Canton de Vaud; and I can truly
Say, jU conclusion, that, while I was with him, he always acted in obedience to
this Christian and brotherly feeling. In the midst of my regret at his loss, it
is sweet to my heart to feel assured that Mr. A. Gray has entered the rest that
reniaineth for the people of God."
Writing to Mr. Gray
himself, in 1846, Mr. Scholl warmly and pithily says, "You have won all our
hearts; so you must come back to insure your conquest." From Lausanne and
Geneva, Mr. Gray and Mr. Watson proceeded to Lyons, where they had pleasant
intercourse with M. Fisch, and saw something of his important evangelistic
movement; thence by the Rhone to Avignon, and by diligence to Marseilles; where
they separated; Mr. Watson returning home, and Mr. Gray going on alone. He
embarked on the 27th December for Genoa; enjoying the fine climate much, though
saddened by the Sabbath gaiety on board the steamer. From Genoa, he reached
Leghorn on the 30th, and remained there till 10th February 1846. I find an
entry on the 20th January; "Night without coughing, first for months." It would
seem that his health, was somewhat better, though there are not many of his
nights thus marked. He was able, however, to preach occasionally for the Rev. R
W. Stewart, our admirable representative at Leghorn, whose praise indeed is in
all the churches. Along with the Rev. Messrs. Keith and Makellar, Mr. Gray
assisted Mr. Stewart in the election of elders constituting a presbytery and a
kirk-session, for that purpose, and thus organising the Leghorn congregation
according to Presbyterial order. Mr. Gray had much pleasant intercourse at
Leghorn with Christian friends of different denominations; among others, with
M. Gobat, then on his way to preside over the Malta College - now the
Prusso-Anglican Bishop of Jerusalem. He had also opportunities of learning a
good deal not only of the outer show, but of the inward working, of Romanism
and semi-romanism; obtaining insight and information which he turned to good
account afterwards in grappling with these evils nearer home. On 10th February,
he left Leghorn for Florence; and on the 14th he arrived at Rome. In addition
to all the usual wonders of the Imperial city, which he seems to have seen
pretty thoroughly, he had the advantage of witnessing the Carnival, and he
notes his having one day met the Pope unexpectedly, and received "a bow from
him." He does not say if he returned it.
Leaving Rome on 19th February,
along with Mr. Wingate (Missionary to the Jews), his wife and child, and Mr.
Rawlins, whom, upon his leaving the party shortly afterwards, Mr. Gray calls "a
noble fellow," he proceeded by Loretto to Ancona, and there embarked in an
Austrian steamer on the 25th. He writes in raptures of the pleasant sailing on
the Adriatic, and the beauty of the scenery. He notes a very interesting
conversation he had with the engineer, an Englishman from Southampton, who had
been baptized by Adam Clarke. This man, with whom Mr. Gray dealt very
faithfully, showed him much attention during the voyage; and among other
services, procured for him an opportunity of preaching. On 3d March, the party
reached Athens, and were warmly welcomed by the American Missionary, Dr. King,
with whom they had much consultation on the subject of missions.
Leaving Athens on 8th March, and visiting Syra, Scio, and Smyrna, they
reached Constantinople on the 13th. Having been instructed to make particular
inquiries about the Free Church Mission to the Jews there, as well as about the
American Missions, Mr. Gray and Mt Wingate spent the following days in
diligently prosecuting that task. It occupied them till the 19th March; after
which Mr. Gray turned his face homewards; sailing by Smyrna and Lazaretto, to
Marseilles; and spending a short time at Malta by the way. On 13th April, he
went on to Lyons, and thence to Paris, where he spent two days. Crossing from
Havre to Portsmouth on the 21st, he reached home safely on the 29th; having
been benefitted, not a little, by his four months' tour.
In the
following Assembly, May 1846, Mr. Gray was called upon to make a statement on
the subject of the Continent, and what he had seen and learned while there. His
speech on the occasion, as reported in "The Proceedings," is an excellent
specimen of his eloquence, not in debate, but in simple exposition and
exhortation. Of his eloquence in debate, there is also a good specimen in the
proceedings of that same Assembly. I refer to his very able extempore speech in
the discussion on Christian union and the Evangelical Alliance, - .-one of the
most interesting discussions that has occurred in the Courts of the Free
Church.
For some years after his "furlough," Mr. Gray continued to
discharge his pastoral duties without any considerable interruption, and to
take his usual share in the business of the church, and in public affairs
generally. He was sent from year to year by his Presbytery, as one of their
commissioners to the Assembly; and no one can testify, as I can, to the
untiring zeal with which he attended to Assembly business, by night as well as
by day, and the invaluable help which he gave in the adjusting and conducting
of it. For years, he and I worked together in that department; and much of the
system of arrangement which makes the meetings of our Assembly so orderly, is
due to his firmness and sagacity. He took his fair share in its discussions and
debates. In 1848, he was appointed to deliver an address to the Assembly at its
usual devotional diet on Friday, on the present position and duty of the
church. By desire of the Assembly, on whom it made a most solemn impression,
the address was published separately, as a tract for distribution, under the
title of "Our Sins, our Dangers, our Duties." In the discussions and
proceedings about College Extension, which agitated the church so painfully for
several years, Mr. Gray warmly and keenly espoused the cause of the Aberdeen
Hall. Into the unhappy personal misunderstandings which the controversy
occasioned, it would be wrong to enter, now that the strife is over. Let it
suffice to say, that while Mr. Gray may have sinned and suffered, as we all
did, - and while he had often much anguish of soul, on private as well as
public grounds, - he had none but the purest and highest motives influencing
him all along. And in the midst of sad divisions, his feelings of real
brotherly esteem continued unabated. Another matter in which Mr. Gray felt a
deep and strong interest was the question of National Education. He entered
warmly into the discussions which took place, especially in 1849, 50;. watching
with anxiety the movements then made in that direction. He differed somewhat
from some of his friends, being more favourable than most of them to the
continuance of the present denominational plan of rates in aid, and more
apprehensive of some of the proposals made for a national system, as not
sufficiently securing the religious element. But he substantially approved of
the position occupied by the Free Church, in prosecuting vigorously her own
educational enterprise, and at the same time seeking the reform and extension
of the Old Parish School Establishment, so as to adapt it to the circumstances
and wants of the country.
Towards the close of his public life he
undertook a great work of Christian philanthropy, truly worthy of his zeal. His
spirit was deeply affected by the religious state of large masses of the people
in our larger towns, and especially in Glasgow. The subject had long occupied
his thoughts; but it was in 1851 that he first moved in it actively. At the
Assembly of that year, there were overtures from various Synods and
Presbyteries, which, it is believed, Mr. Gray was largely instrumental in
getting up; and, in concert with Dr. Buchanan of Glasgow, he had already been
devising plans of operation. His idea was, that instead of directing her
attention at once to the large towns generally, the church should, in the first
instance, concentrate her strength upon Glasgow, and deal with the spiritual
destitution existing there. After a very full statement by Dr. Buchanan of the
case of Glasgow, enforced by a most powerful and pathetic appeal, the Assembly
warmly entered into Mr. Gray's idea ; resolved to prosecute, as a distinct
object, the evangelization of Glasgow; and entrusted it specially to his
charge. Mr. Gray acted as Convener of the Glasgow Evangelization Committee till
his health again gave way, in the spring of 1855.
His successive
Reports to the Assembly are full of interest, and might, with advantage, be
before the church in a more accessible form than as they are at present, almost
buried in the mass of Assembly proceedings. He was ably seconded by the
ministers of the city, as well as by those enlightened friends among the
citizens, who, although they had some years previously borne the chief burden
of erecting the quoad sacra churches lost at the Disruption, did not hesitate
to repeat what they then did, and to reorganize their "Church Building
Society." Mr. Gray's method was to stir up influential congregations to
undertake the planting of Territorial charges, by offering them help towards
the support of the agents, while the Church Building Society aided in the
erection of premises. In the course of two years he was able to report eight
such charges as in hopeful progress; and the number went on increasing
steadily. It is impossible, without going into details unsuitable here, to give
any adequate idea of the toil and trouble - the expenditure of time, and
thought, and pains - which Mr. Gray went through.
During one of these
years, 1852, he was set free from his charge, by order of the Assembly, for
three months, that he might devote himself to this work, in which his whole
heart was. His correspondence, his meetings, his speeches, not only then, but
all throughout, were such as to task the strongest man's energies to the
utmost. His faculty of organization, and power of impulsive action,
conspicuously appeared in the whole movement. He has left his impress on the
enterprise, as it is now carried forward by his like-minded successor; and the
minister of the Wynd Church, as well as the catechist, Mr. Hog, with the men
whom they have smitten with their own zeal, are, to a large extent, entering
into Mr. Gray's labours.
He has bequeathed the church a double legacy,
as regards this great field of Home Mission operations; a matured plan, and a
half-solved problem. The plan is that of the "Chalmers' endowments." It is a
plan intended to foster one set of new Territorial charges, by means of
moderate endowments, till they can stand on their own feet; and then to foster
another set, by transferring the endowments to them. Mr. Gray succeeded in
procuring several such endowments, thus transferable from charge to charge; and
experience is owning that the plan is one that works admirably, with great ease
and great efficiency. It is a plan capable of application all over the country.
A beginning has been made in the Highlands; and the sooner it is extended more
widely, the better.
The problem is a much more serious and difficult
affair. It is to find or create the sort of agency, fitted in its nature, and
sufficient in amount, for really accomplishing the end in view, and reaching
thoroughly the classes sought. Mr. Gray's mind, in the course of his actual
experience of the work, came to be deeply impressed with the necessity of this
problem being fairly faced. He prepared an elaborate paper on the subject which
he never had an opportunity of submitting to the church; for, although he was
named Convener of a Committee, specially appointed by the Assembly to institute
inquiries and make suggestions, his failing health hindered him from taking any
action. The matter, however, is still so urgent, and the urgency of it is so
well put by Mr. Gray, in his Report to the Assembly, 1854, that I make no
apology for giving that portion of the Report almost entire. The problem
assuredly is uot solved yet.
"We are placed in circumstances quite
peculiar and extraordinary, - in circumstances to which there has been no
parallel among us since the Reformation. We have our arrangements for the
training of the ordinary ministers; we gather students together and educate
them, expressly with the view of their being pastors of ordinary congregations;
but we have no arrangements of any kind that are specially directed to the
object of attracting, enlisting, and qualifying those who might dedicate their
lives to the evangelistic work, and be the pastors of mission churches and
congregations. At the same time, it is interesting to observe that the matter
has begun to excite attention in various quarters. We confess we have
entertained the thought, that the evangelists who are wanted for this field of
Christian labour may be found among the working-classes themselves. Is it
unreasonable to hold that the way to gain the heathen abroad is the way to gain
the heathen at home? We expect that the former are to be evangelized on a large
scale by their own kinsmen after the flesh, by persons of their own class, by
preachers drawn from their own number, who can understand them, bear with them,
feel for them, live among them, and be all things to all men among them, as
strangers never could; and to this expectation is to be ascribed in a great
degree the distinctive nature of the arrangements and labours of our
missionaries in the foreign field. Why, then, should we not expect that the
evangelization of the heathen at home is to be accomplished on the grand scale
by means of their own brethren, of preachers and pastors from their own ranks?
"We are not without some proof that this is the way. About the middle
of last century there was a home mission founded by George Whitfield. At the
same time, another home mission was founded by John Wesley. What are now the
visible fruits of these two home missions? The home mission of Whitfield is
rupresented mainly by a feeble community of thirty or forty congregations. The
home mission of Wesley is represented by the great Wesleyan Church, with its
thousands of congregations, and a large proportion of the workmen and labourers
of England embraced in its pale. But what would have been the state of
Wesleyanism at this moment, if Wesley had not adopted a system of organization,
and summoned pious and gifted colliers and miners to his aid, as evangelists
and pastors of the people? And what might we have seen as the issue of the work
which Whitfield commenced, if Whitfield had followed Wesley's plan?
"An
objection, however, may occur. Has not trial already been made of such agency
as the working-classes can supply, and with no very extensive or encouraging
results? The answer is, No. The city missionary plan, with which all are
familiar, is no proper trial of it. For one thing, that plan does not
contemplate, or admit of, the organization of the people. It leaves them at the
most critical stage of the work to go away and join themselves to some existing
pastoral charge, the ministry of which has not been directly instrumental in
awakening them, may or may not be suitable for carrying them on, and can, at
all events, have but little time to pay them the necessary attention. On the
old plan of city missions, the humble labourer who reclaimed the people was not
intended to be, and could not become, their stated and ordinary pastor. It was
a fixed principle that other men must enter into his labours, and reap where he
had sown. He was expected to he the instrument of the people's conversion, but
he was not permitted to be the chief and regular instrument of their
edification thereafter. He was expected to do one part of the shepherd's
office, by finding the sheep that had strayed, and bringing them back to the
fold; but he was forbidden to do the other part of the shepherd's office, and
to be clothed with the functions of their ordinary watchman and pastor within
the fold. The hardest toils that can fall within the sphere of the gospel
ministry were devolved upon him, but the distinctive honours and powers of the
ministry were beyond his reach.
"Among the working classes there is as
large a proportion as there is in any other of men of energy, intellectual
power, and natural eloquence; and during times of agitation, of political or
social excitement, or when any great and wide-spread influence is to be exerted
upon them, the leaders who are most successful in speaking to their hearts, and
setting them in motion, are generally those which have stepped forth from their
own ranks. But the attempt to enlist for evangelistic work the services of
working-men who have talents and grace, has never yet been seriously made. The
offer to employ them as city missionaries, with power to hold a few
prayer-meetings, teach a Sabbath-school, and go the rounds of a district,
distributing tracts, and urging the people to attend some place of worship, is
not enough to secure them. But is there no ground to think that the effect
would be different if the offer was to send him forth as an evangelist to
gather a flock, and to form a congregation, of which he himself should be the
pastor? Might not this open np a prospect that wonld influence his Christian
zeal, and make him follow the example of Matthew, when he abandoned the receipt
of custom, and of the fishermen of Galilee, when they left their nets for the
service of Christ? And is it preposterous to hope that, in many cases, the
flock would he gathered and the congregation formed?
"In submitting
these thoughts, with most profound deference to the consideration cf the
General Assembly, it may scarcely be necessary to say, that we have no notion
that they should he carried out and acted on without very special regulations
to gnard against abuse and against any encroachments on the system of the
Church in the training of the ministry for her ordinary charges. The Chnrches
of Christ have a great and difficult problem before them regarding the agency
for home mission work, and all we have attempted is to give some hints, which
we pray God to bless, for promoting the solution of it."
I now draw
near the end of my undertaking. it can serve no good purpose to linger over the
few remaining years of doubtful struggle with inveterate disease; a sound mind,
- a mind sound to the last, - wrestling, often almost desperately, with an
unsound body. The attack which prostrated him in the spring of 1855 was of a
most serious character; hoemorrhage to a great extent occurring more than once;
with former symptoms not a little aggravated. He spent the summer where he was
accustomed to spend some weeks or months almost every summer, at a favourite
retreat, Amuiree, in Perthshire. There was a considerable rally. He was able to
resume his pulpit and pastoral work, with the occasional or stated relief of an
assistant; and he still exerted himself, when there seemed to be a call, in
public business. He was again. in his place as a member in one or two
successive Assemblies. But he was under strict regimen and restraint; and
although all his powers of intellect and eloquence were in full vigour, he was
compelled to forego much of his wonted activity.
At last, in 1859, it
became too apparent that a change of scene and climate must once more be tried.
The first suggestion was that he should visit Australia, in the hope of the
voyage being beneficial; and the opportunity and means were put within his
power. But insuperable difficulties came in the way. Another Continental tour
was then resolved on. He had spent a good part of the previous winter and
spring in England, - some of it at Ben-Rhydding with Dr. M'Leod, whose kind and
judicious treatment he always highly appreciated.
On 11th April, he
left home, with Mrs. Gray, on a Mediterranean voyage; arriving at Gibraltar on
the 21st. After visiting Palermo, Venice, Corfu, Tangiers, and other places, he
left Gibraltar on 25th June, and reached London on 10th July. There he
consulted Dr Billing, whose advice was of great service, and whom he continued
to consult by correspondence down to the close of life. He reached home on 9th
August 1859; but it was only to set out again on the 26th for Ben-Rhydding,
where he remained till 12th December. Thence Mrs. Gray and he proceeded, by way
of London, to the Isle of Wight, arriving at Ventnor on 3d January 1860. At
Ventnor they resided till 23d May; after which they returned home; reaching
Perth on 13th June. During all that time, from jottings of his letters to Dr.
Billing, it appears that his complaint was on the whole making progress.
The state of his flock was much upon his mind. He was constantly
praying for them, and manifesting, in various ways, his anxiety for their
highest good. But their circumstances, under his so frequently interrupted
ministry, were such as to occasion uneasiness; and both he and they were glad
and thankful when he returned among them, fit for some portion of his duties.
He resumed his place in the pulpit, officiating generally once every Sabbath,
apparently with no bad effects. But the end drew near. He had just completed a
satisfactory arrangement with his office-bearers and people for the appointment
of a colleague, when the necessity for that step ceased. He addressed his
people for the last time on 15th December 1860, from the text 1 Tim. vi. 12,
"Fight the good fight of faith." And then, having himself fought the good fight
of faith, he was gradually and peacefully called to his rest and reward.
Mr. Gray was never disposed to make much of death bed experiences; and
I shrink from saying much of his own. But a few notices may be allowed; as
illustrating at once his concern for his people, and his state of mind with
reference to himself In all his absences, he shewed a deep interest in what was
going on at home; in his last, as much as in the others. Writing to a friend
from Gibraltar, he says (20th June 1859), "Thanks for all the little bits of
congregational news. They are very interesting to me. I am particularly pleased
that poor old A. C. is not neglected, and that he gives evidence of having
placed his trust where trust was never placed in vain." Again, writing to the
same friend from Ben Rhydding (26th Sept.), with reference to some concern
awakened by accounts of the Irish revivals, he adds, "Your report of some
appearances of an increase of interest in Divine things among my dear flock is
good news. I have often wished for a work of revival in the congregation, but I
have often also felt much doubt of my fitness for the ministerial
superintendence of it; " - a doubt which, alas! who has not felt? "Will it not
be a little remarkable if the wish should be granted when I am laid aside and
away? May the blessing come at all events, and not tarry! And when it does
come, I will hope that the absent pastor will get a share of it." "1 have need
of patience," he says, "I often forget myself. I am like one who would jump out
of the furnace." " Here we are," he writes from London, 29th May 1860, "on our
way home to our beloved Perth. I am comforted and encouraged by knowing that I
have your prayers. Oh, how I need them! This poor body of mine is not so much
invigorated as I have often hoped it would be, and, perhaps, too wilfully
desired it to be; and, alas! the lustings of the spirit against the flesh are
but feeble, compared with those on the other side."
In this frame of
mind he returned for the last time to Perth. His last days there, after he
ceased to preach, were, on the whole, very peaceful And there were
characteristic incidents. His scrupulous honesty, for instance, and jealousy of
anything like deathbed display, appeared in an apparently trifling matter. He
was in the habit of asking for his little Bible every morning after breakfast.
One morning, when he was too sick to read, Mrs. Gray, in arranging the room for
the Doctor's visit, naturally placed the Bible, as usual, on the table beside
his bed. Turning round in his quick way, he said, "What do you mean? Take it
away. The Doctor will think I have been reading it, when I have not." One
forenoon, a fortnight before his death, a dear friend called. "I fear I am
going to slip through your fingers," he said. "What matters it," was her reply,
"if you fall into kinder arms ?" "If!" be rejoined, "oh, that if !" She said,
"Fear not." "Ah! you don't know me." "But the Lord does; and yet he is willing
to receive." "Yes! but a minister's sins are so aggravated!" And then he burst
into tears. For a few days, about the time of this conversation, he appeared
depressed and unhappy. But that appearance passed away, and was succeeded by a
calm, placid look, which never left him. He had difficulty in speaking; but his
friends say they never can forget, even in these days of great suffering, the
look of warm affection and the kind pressure of the hand, with which he always
received them.
He spoke little of death; but all his affairs and papers
were arranged; and, though it is a trifle, it may be mentioned, as
characteristic, that the wages of his domestics were paid in anticipation of
the usual time. He was always exceedingly fond of singing the Psalms, not only
at church and in family worship, but in his private devotions. Shortly before
his death, finding that he could not sing, he seemed much distressed, remarking
to Mrs. Gray, "It will not do now."But he instantly added, -
"There in a nobler, sweeter song,
I'll sing thy power
to save,
When this poor lisping, stammering tongue
Lies silent in the
grave."
He continued calm and collected to the last. Taking a
tumbler of milk in his hands, he drank it, and said, "You see I have not
spilled a drop." His wife read to him the hymn, "My Redeemer liveth." He looked
up and said, "That's sweet." Seeing her very sorrowful, he said, "But you know
who is the widow's shield."
On the morning of Sabbath, 10th March 1861,
when the bells were ringing for church, he fell asleep.
On Mr. Gray's
character, his private worth, and public services, I need not enlarge. I leave
my narrative, however imperfect, to speak for itself. He had not much taste for
eulogy at any time; and he is now beyond its reach.
To the prominent
feature of his inner man, it has been remarked that even his outward form and
bearing gave vivid expression. An utter abhorrence of display - a fixed
purpose, or rather a rooted instinct, compelling him to seem always what he was
- a noble incapacity of guile, and even of cautious reserve - such was the
temperament that his blunt bold attitude strongly and stoutly bespoke. It was
the habit of his soul; and, one might say, of his body too. To see and hear him
at any time, whether in open debate, or in the familiarities of most intimate
home fellowship - to see his keen look, and hear his clear voice - made you
feel that he was one who could not but show what was in him, and speak out all
that was on his mind. Too much of this there might sometimes be for strangers,
or for unfriendly watchers and observers. To them, he might appear abrupt and
violent. And even his intimates might now and then shrink from his earnest
vehemence. But no man could ever doubt his truth ; - or distrust, I say not his
word, but his very aspect and gesture, and the glance of his eye. He was
pre-eminently a true man; unmistakeably, invariably, fearlessly, true. And he
could well afford to be true; for his nature was as genial as it was genuine
and guileless. There was no keenness of temper about him, no fixedness of
purpose, no dogmatic confidence, or as some might think, even occasional
opinionativeness, in his way of forming and giving forth his sentiments and
judgments, no eagerness of disputation, no pertinacity apt to be mistaken for
obstinacy, no intensity of excitement, looking almost like passion, - that was
not all tempered by a heart as gentle, and warm, and unselfish, and loving, as
ever beat in the bosom of any of the meekest and mildest of God's saints.
His mental powers were acknowledged universally. He had an intellect
acute and keen to draw sharp lines, and yet large and firm to grasp broad
principles. A sense of humour and play of fancy would often break in to enliven
discussion or debate. And the reader of the discourses published in this
volume, while perceiving in them all evidences of strong sense and great power,
will see in not a few of them proof of an imagination naturally capable of high
flights ; - aud made capable of still higher, by familiar converse with the
glories of Zion and Zion's King. Such as he was by original endowment, improved
by most thorough training and sanctified by special grace, he gave himself to
the business of life. Of no man could it ever be more truly said, that whatever
his hand found to do he did it with his might: he did it heartily as unto the
Lord. He was always in earnest. None ever sought his counsel, or sympathy, or
help, without finding that he threw his whole soul into the case. None who
sought him ever left him without being the better for his wise head and warm
heart. He was as ready to be useful and helpful in the most private and
personal affairs of a brother, or of a member of his flock, as in the public
counsels of the church.
He was at the command, - not a part of him, but
the man entire, - of every call of Christian duty, every claim of our common
humanity. Into whatever he went he went thoroughly. His liberality was on a
large scale, and it was systematic. In all instances in which he had occasion
to make appeals, for his schools, or his church, or any other undertaking, he
himself set the example, by giving more in proportion to his means than he
could ask or expect from any other: and his private accounts show his stated
contributions to religious and charitable objects to have been strictly
regular, and of more than ordinary amount. But this was the least valuable of
his services to the cause of God and truth. His pen, and tongue, and heart, and
soul, were consecrated to it. In every righteous enterprise, for every
philanthropic end, he was ever the foremost and the firmest to stand for high
principle and resist treacherous accommodation.
Hence the respect in
which he could not fail to be always held. Some might dislike, and others might
disapprove of, his proceedings. Even his closest allies might at times be
compelled to differ from him. But all men always knew where to find him. None
could deny him the tribute of esteem. But I gladly desist from attempting
myself to do him justice, and take advantage, in closing, of the well-weighed
sentences in which Dr. Buchanan commemorated him, in his Discourse at the
opening of the Assembly 1861 : -
"Since last we met in General
Assembly, another has been added to the roll of distinguished names that have
disappeared from the midst of us. I need not add, that I refer to the name of
the lamented Andrew Gray. It seems but yesterday, though in reality it is
upwards of thirteen years ago, since I heard him in the Commission of Assembly,
mourning the loss of one just then deceased, - that same John Hamilton already
spoken of; and none who were present can forget the pathos with which Mr. Gray
uttered on that occasion, as expressive of the painfulness of his own personal
bereavement, those beautiful and touching words of David - " I am distressed
for thee, my brother Jonathan: very pleasant hast thou been unto me. Thy love
to me was wonderful, passing the love of women." In the vivid recollection of
the warmth of Mr. Gray's own love for his friends, more than one will this day
be ready to utter over him a similarly tender lamentation. It is not, however,
of his personal amiability and ardently affectionate nature that it chiefly
concerns me, in this public place, to speak. His character and labours as a
minister of Christ, and as a profound and powerful expounder and defender of
the great Scripture principles for which our church, in her memorable conflict,
was, and still is, called to contend, it cannot be out of place here, and
especially on the part of one who loved him well, gratefully to commemorate.
For thirty years he served God in the gospel of his Son, and with his whole
heart. He was one of those men who cannot be anywhere without making their
presence felt, and leaving their mark behind them. In the large manufacturing
village near Aberdeen, where he began his labours, he speedily set a-going a
multitude of wholesome Christian agencies, to which previously the place had
been an utter stranger. Week-day and Sabbath-schools rose around him; and the
sweet savour of Christ's name, preached from Sabbath to Sabbath with
earnestness and power, awakened throughout the neighbourhood an interest in
Divine things, little known or experienced there before.
"His
subsequent removal to a larger and more important sphere in the city of Perth,
was attended by similar results. His great force of character, his intellectual
activity, the courage and energy of his masculine mind, his unbending
integrity, his pulpit gifts, and his singular capacity in handling the often
intricate public questions which were then agitating the church, speedily
raised him to a place of highest influence, not alone in the community to which
he belonged, but throughout the church at large. These things are more or less
known to all who possess even a moderate acquaintance with the public movements
which have been signalising the religious history of our country during the
last five-and- twenty years. But only those who were more closely concerned in
those great movements, and who had personally to deal with the perplexing
questions, agitating discussions, and anxious deliberations, that were
inseparably connected with them, can fully appreciate what this church of ours
owes to my honoured and lamented friend. In re-organising. the church, and
adapting its machinery and its laws to the altered circumstances of its new and
untried position, no counsel was more valuable, and no pen was oftener
employed, than his. No pains, no time, no labour did he ever grudge by which
God's cause might be promoted, and the interests, and honour, and efficiency of
the Free Church might be advanced. The multitude who see only the outside of
things may imagine that the goodly order and the marvellous prosperity at which
our dis-established Church has so soon arrived, have come about without an
effort, and as a mere matter of course. The world, indeed, will never know at
the expense of what sleepless nights, and shattered nerves, and shaken health,
the happy results now spoken of have, under the Divine blessing, been reached.
These things had their share, I doubt not, in hastening more than one of those
to whom I have this day alluded, and among them, the brother now spoken of, to
their everlasting home, Perhaps there are at this moment hastening to the same
glorious resting place some who still remain."
So Dr. Buchanan spoke on
2nd May last. And, strange and sad coincidence, I close my task on 18th
December, amid the gloom and grief of Dr. Cunningham's funeral-day.
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