The writings of Reid, Stewart and Brown have exerted a great influence on the thinking of Scotland, which, even among the common people, has a somewhat metaphysical turn. Combining with religion and poetry, it has given to both a peculiar depth and earnestness of tone. In some it is deeply practical, in others speculative and visionary.

Thomas Carlyle, the product chiefly of Scotland, but partly also of Germany--or perhaps, rather, a magnificent "lusus naturae," has a large amount of Scottish shrewdness, enthusiasm and speculation, overlaid and burnished with German spiritualism and romance. A native of Annandale, and imbued with the religion of the Covenant, and the poetry of the hills, he has wandered off into the fields of metaphysical speculation, where, amid dreams of gorgeous and beautiful enchantment, he is evermore uttering his burning oracular words, of half pagan, and half Christian, wisdom. A genuine _Teufelsdrockh_,--he is yet a genuine _Scot_, and cannot therefore forget the holy wisdom of his venerable mother, and his Annandale home.[16]

[Footnote 16: The following graphic description of the residence, personal appearance and conversation of Carlyle is from the pen of Elizur Wright, Junr. "Pa.s.sing the long lines of new buildings which have stretched from Westminster up the Thames, and engulphed the old village of Chelsea, in omnivorous London, you recognize at last the old Chelsea Hospital, one of the world-famous cl.u.s.ters of low brick palaces, where Britain nurses her fighting men when they can fight no more. A little past this and an old ivy-clad church, with its buried generations lying around it, you come to an antique street running at right angles with the Thames, and a few steps from the river, you find Carlyle's name on the door. A Scotch la.s.s ushers you into the second story front chamber, which is the s.p.a.cious workshop of the world-maker. Here are lots of books--ponderous tomes in Latin, Greek, and black letter English,--some are on shelves occupying nearly all the walls, and some are piled on tables and a reading rack as having just been read. The furniture speaks of Scotch economy, and the whole face of things of more than common Scotch tidiness. In fact, a superbly wrought bell-rope indicates that the wife is a true hero worshipper. Carlyle is a mere man, ordinary size, lofty and jutting brow, keen--exceedingly keen eye, and modest una.s.suming manners. His voice is melodious, and with its rich Scotch cadence, and rapid flow, reminds you of Thalberg's music in some strange out of the way key. Just set him agoing, and he runs without stopping, giving you whole ma.s.ses of history, painting and poetry, and a great ma.s.s of the boundless system of Carlyleism. There is nothing which he does not touch; and figures of speech come tumbling in from all corners, top and bottom of the universe, as the merest matter of course. Doubt, hesitation or qualification have no place among his opinions, he having kicked them all out of doors when he began his philosophy."

Many inquiries have been made respecting Carlyle's religious opinions; but it is difficult to say anything very decisive in reply. That he has a deep reverence for the Christian faith,--that he strongly inclines to a sort of transcendental orthodoxy,--that he loves, moreover, true-hearted piety, and is himself a model of integrity and affection cannot be doubted. He often speaks of Jesus as divine,--as the most perfect of all heroes--as the G.o.d man--as the Divine man. He possesses a profound sympathy for the higher and more beautiful forms of Christian virtue, and describes the lives and characters of good men with the liveliest relish. We incline therefore to believe, that notwithstanding his transcendental speculations, and philosophical doubts, he has a true (though not thoroughly defined) heart faith in the essential doctrines of the Christian system. Clouds and darkness hang upon the horizon of his spiritual vision, but gloriously irradiated with light from heaven, and here and there opening into vistas of serene and ineffable beauty.

Many of his followers, we think, do not understand him, and we fear, will never reach his purity and elevation of mind. They are more likely to be led astray, by the magnificent illusions of his gifted but somewhat erring fancy. Instead of resting in the simple-hearted and heroic faith which he loves so much to describe, they may plunge into the abysses of doubt and despair.]

CHAPTER VII.

Preaching in Edinburgh--The Free Church--Dr. Chalmers--A Specimen of his Preaching--The Secret of his Eloquence.

Edinburgh has ever been distinguished for its preachers. In former times the cla.s.sic Blair, the fervid Walker, the impa.s.sioned Logan, the judicious Erskine, the learned Jamieson, the exquisite Alison, the candid Wellwood and the energetic Thomson delighted and instructed all cla.s.ses of the community. To these have succeeded a host of learned and truly eloquent men, some of whom are members of "the Kirk," others of the Episcopal communion, and others of the various bodies of Presbyterian "Seceders," Congregationalists and Baptists. Among the clergymen of the Free Church, Dr. Chalmers of course is "_facile princeps_;" Dr. Candlish, in effectiveness and popularity probably stands next, while Drs. Cunningham, Bruce, Gordon and Buchanan, the Rev.

James Begg, and one or two others form a cl.u.s.ter of influential and eloquent preachers. Among the Congregationalists, Rev. William L.

Alexander is the most learned and polished. He has written ably on the Tractarian controversy and on the connection of the Old and New Testaments, and recently received a pressing invitation to become a.s.sociated with Dr. Wardlaw of Glasgow, as a.s.sistant pastor and Professor of Theology. He is a fine looking man, being some six feet high, with expressive features, dark penetrating eyes, and ma.s.sive black hair, cl.u.s.tering over a fair and lofty forehead. His manner is dignified and agreeable, but not particularly impa.s.sioned.

Among the "seceding" Presbyterians, Dr. John Brown, minister of Broughton Place, and one of the Professors of Theology in the United Secession Church, the Rev. Dr. Johnstone and the Rev. James Robertson of the same communion are among the most effective preachers in Scotland.

The Baptists are justly proud of the learned and polished Christopher Anderson, author of an able work on the "Domestic Const.i.tution," and an elaborate "History of the English Bible"--the Rev. William Innes, one of the most amiable and pious of men, and the Rev. Jonathan Watson, whose earnest practical discourses are well appreciated by his intelligent audience. Mr. Innes at one time was a minister of the established Church, with a large salary and an agreeable situation, but abandoned it for conscience' sake, as he could not approve of the union of Church and State, nor of some of the peculiarities of Presbyterianism. His pious, consistent course, and liberal, catholic spirit, have won for him the admiration of all denominations of Christians.

Bishop Terrot of the Episcopal Church is somewhat high in his church notions, but is regarded as an amiable and learned man, while the Rev.

Mr. Drummond and others of the same church, are able and influential preachers. Among those who adhere to "the Kirk" as it was, the Rev. Dr.

Muir is one of the most accomplished, and the Rev. Dr. Lee, of the University, the most learned and influential.

Taken as a whole, the Edinburgh clergy are fair representatives of the Scottish preachers generally. Those therefore who wish to form a just estimate of the spirit and power of the pulpit in Scotland, have only to hear them repeatedly, in their respective places of worship. They hold doctrinal views somewhat diverse, though essentially one, adopt different styles of preaching, and in certain aspects different styles of life. Yet they manifestly belong to the same great family, and preach the same glorious gospel. They are remarkably distinguished for their strong common sense, laborious habits, pious spirit and practical usefulness. Occasionally they come into keen polemical strife; but it amounts to little more than a gladiatorial exhibition, or rather a light skirmishing, without malice prepense, or much evil result. Generally speaking, they are not pre-eminently distinguished for their learning, though certainly well informed, and devoted to the great work of their ministry. They are more practical than speculative, more devout than critical, more useful than renowned. They live in the hearts of their flocks, and the results of their labors may be seen in the integrity, good order and industry of the people. It is not our purpose to say much on the subject of the recent "break" in the Scottish church, in which, as the members of the "Free Church" a.s.sert, the supremacy of Jesus Christ is concerned. The intrusion by lay patrons, of unpopular ministers upon the churches, is certainly a vicious practice, and ought to be abolished. But this is only a fragment of a greater and more vital question, pertaining to the spirituality and authority of Christ's church, which must be settled one of these days. The Free Church movement has developed much fine enthusiasm, and no small amount of self-denial; and the results will doubtless be favorable to the progress of spiritual freedom; but this is only a single wave of a mighty and ever increasing tide, which is destined to sweep, not over Scotland alone, but over the world. In this place, however, we cannot refrain from expressing our conviction that this division in the Presbyterian ranks is not properly a schism or a heresy. It breaks up an existing organization, but affinity remains. The doctrines and discipline of the two churches are essentially the same. The one may be purer and stronger than the other, but they are members of the same family, professedly cherish the same spirit, and aim at the accomplishment of the same ends.

This, too, may be said of nearly all the other sects; so that in Scotland, there is more real unity among Christians than there is in Papal Rome. The latter is one, only as a mountain of ice, in which all impurities are congealed, is one. The unity of the former is like that of the thousand streams which rush from the Alpine heights, proceeding, as they do, from a common source, and finally meeting and blending in a common ocean.

But enough of general speculation and description. Dr. Chalmers is to preach at Dr. Candlish's church, so let us go to hear him. He has lost something of his early vigor, but retains enough of it to make him the most interesting preacher in Scotland or the world. Let us make haste, or we shall fail of obtaining a seat. Already the house is filled with an expectant congregation. The Doctor comes in, and all is hushed. He is dressed in gown and bands, and presents a striking and venerable appearance. His serious, earnest aspect well befits his high office. He is of the middle height, thick set and brawny, but not corpulent. His face is rather broad, with high cheek bones, pale, and as it were care-worn, but well formed and expressive. His eyes are of a leaden color, rather dull when in a state of repose, but flashing with a half-smothered fire when fairly roused. His nose is broad and lion-like, his mouth, one of the most expressive parts of his countenance, firm, a little compressed and stern, indicating courage and energy, while his forehead is ample and high, as one might naturally suppose, covered with thin, straggling grey hair. He reads a psalm in a dry, guttural voice--reads a few verses of Scripture, without much energy or apparent feeling, and then offers a brief, simple, earnest, and striking prayer.

By the way, the Doctor's prayers are among his most interesting exercises. He is always simple, direct, reverent, and occasionally quite original and striking. You feel while joining in his devotions, that a man of genius and piety is leading your willing spirit up to the throne of G.o.d. How striking, for example, when he calls us to remember "that every hour that strikes,--every morning that dawns, and every evening that darkens around us, brings us nearer to the end of our pilgrimage."

Yet he has no mouthing or mannerism, in this solemn exercise. He is not _making_, but offering a prayer. His tones are earnest and solemn; most manifest it is that his soul is holding intimate fellowship with the Father of Spirits.

But he announces his text--1 John iv. 16. "G.o.d is love"--a text from which he has preached before; but no matter for that.[17] He commences, with a few broken sentences, p.r.o.nounced in a harsh tuneless voice, with a strong Scottish accent. The first feeling of a stranger would be that of disappointment, and apprehension that the discourse was to prove a failure. This was the case with Canning and Wilberforce, who went to hear Dr. Chalmers, when he preached in London. They had got into a pew near the door, when "the preacher began in his usual unpromising way, by stating a few nearly self-evident propositions, neither in the choicest language, nor in the most impressive voice; 'If this be all,' said Canning to his companion, 'it will never do.' Chalmers went on,--the shuffling in the congregation gradually subsided. He got into the ma.s.s of his subject; his weakness became strength, his hesitation was turned into energy; and bringing the whole volume of his mind to bear upon it, poured forth a torrent of most close and conclusive argument, brilliant with all the exuberance of an imagination which ranged over all nature for ill.u.s.trations, and yet managed and applied each of them with the same unerring dexterity, as if that single one had been the study of his whole life. 'The tartan beats us,' said Mr. Canning, 'we have no preaching like that in England.'"

[Footnote 17: In looking over the Doctor's printed works, we have found this discourse in a somewhat different garb from that in which we have presented it. We were not at first aware of this, or we might have selected some other discourse; for it was our good fortune to hear the Doctor frequently. This and other delineations, however, are taken from personal observation.]

It may be well to state here that Chalmers is a slavish reader,--that is, he reads every thing he says,--but then he reads so naturally, so earnestly, so energetically, that ma.n.u.script and everything else is speedily forgotten by the astonished and delighted hearer.

He proceeds with his subject--_G.o.d is love_. His object, as announced, is not so much to elucidate the thought or idea of the text, as to dislodge from the minds of his hearers, the dread and aversion for G.o.d, existing in all unregenerate men. He insists, in the first place, that it is not as a G.o.d of love, that the Deity is regarded by mankind--but simply as G.o.d, as a being mysterious and dreadful, a being who has displeasure towards them in his heart. This arises from two causes--the first, that they are ignorant of this great and awfully mysterious Being--the second, that they have sinned against him. This feeling then is displaced first by the incarnation of the Deity in the person of his Son, so that we may know him and love him as a Father and a friend; and secondly, by the free pardon of our sin, through the sacrifice of the Cross. The division is rather awkward; but it serves the purpose of the preacher, who thus brings out some of the most sublime peculiarities of the Gospel, and applies them with overwhelming force and pathos to the sinner's heart. Under the first head, he shows, in language of uncommon energy, that it is impossible for man, in his present state, to regard a being so vast, so mysterious, and so little known as G.o.d, except with superst.i.tious dread. "All regarding him," says he, "is inscrutable; the depths of his past eternity, the mighty and unknown extent of his creation, the secret policy or end of his government--a government that embraces an infinity of worlds, and reaches forward to an infinity of ages; all these leave a being so circ.u.mscribed in his faculties as man, so limited in his duration, and therefore so limited in his experience, in profoundest ignorance of G.o.d; and then the inaccessible retirement in which this G.o.d hides himself from the observation of his creatures here below, the clouds and darkness which are about the pavilion of his throne, the utter inability of the powers of man to reach beyond the confines of that pavilion, render vain all attempts to fathom the essence of G.o.d, or to obtain any distinct conception of his person or being, which have been shrouded in the deep silence of many centuries, insomuch that nature, whatever it may tell us of his existence, places between our senses and this mighty cause a veil of interception."

It is not unnatural to dread such a being. Nature, though full of G.o.d, furnishes no clear and satisfying evidence of his designs; for sunshine and shower, green fields and waving harvests are intermingled with tempests and hurricane, blight and mildew, destruction and death. "While in one case we have the natural affection and unnumbered sweets of many a cottage, which might serve to manifest the indulgent kindness of him who is the universal parent of the human family; we have on the other hand the cares, the heart-burnings, the moral discomforts, often the pining sickness, or the cold and cheerless poverty, or, more palpably, the fierce contests and mutual distractions even among civilized men; and lastly, and to consummate all, the death,--the unshaken and relentless death with which generation after generation, whether among the abodes of the prosperous and the happy, or among the dwellings of the adverse and unfortunate, after a few years are visited, laying all the varieties of human fortune in the dust,--these all bespeak if not a malignant, an offended, G.o.d."

But this vague uncertainty and dread are corrected and displaced by the incarnation of the Deity in the person of Christ--"the brightness of the Father's glory and the express image of his person." "The G.o.dhead then became palpable to human senses, and man could behold, as in a picture, and in distinct personification, the very characteristics of the Being that made him."

Upon this idea, a favorite one with Dr. Chalmers, he dwells with the profoundest interest, presenting it with a strength of conception and exuberance of ill.u.s.tration which makes it clear and palpable to the minds of all. How his heart glows, almost to bursting, with the sublime and thrilling idea that G.o.d is manifest in the flesh. How he pours out, as in a torrent of light, the swelling images and emotions of his throbbing spirit. "We could not scale the height of that mysterious ascent which brings us within view of the G.o.dhead. It is by the descent of the G.o.dhead unto us that this manifestation has been made; and we learn and know it from the wondrous history of him who went about doing good continually. We could not go in search of the viewless Deity, through the depths and vastnesses of infinity, or divine the secret, the untold purposes that were brooding there. But in what way could a more palpable exhibition have been made, than when the eternal Son, enshrined in humanity, stepped forth on the platform of visible things, and there proclaimed the Deity? We can now reach the character of G.o.d in the human looks, in the human language of Him who is the very image and visible representative of the Deity; we see it in the tears of sympathy he shed; we hear it in the accents of tenderness which fell from his lips. Even his very remonstrances were those of a deep and gentle nature; for they are remonstrances of deepest pathos--the complaints of a longing spirit against the sad perversity of men bent on their own ruin."

Not content with this clear and ample exhibition of his views, he returns to it, as if with redoubled interest, and though presenting no new conception upon the point, delights to pour upon it the exuberant radiance of his teeming imagination. The hearers, too, are as interested as he, and catch with delight the varying aspects of his peculiar oratory. In fact, their minds are in perfect sympathy and harmony with his; and tears start to every eye, as he bursts out, as if applying the subject to himself, in the following beautiful and affecting style:--"Previous to this manifestation, as long as I had nothing before me but the unseen G.o.d, my mind wandered in uncertainty, my busy fancy was free to expatiate, and its images filled my heart with disquietude and terror; but in the life and person and history of Jesus Christ, the attributes of the Deity are brought down to the observation of the senses, and I can no longer mistake them, when, in the Son, who is the express image of his Father, I see them carried home to my understanding by the evidence and expression of human organs--when I see the kindness of the Father, in the tears that fell from the Son at the tomb of Lazarus--when I see his justice blended with his mercy, in the exclamation, 'O Jerusalem, Jerusalem!' by Jesus Christ, uttered with a tone more tender than human bosom or human sympathy ever uttered--I feel the judgment of G.o.d himself flashing conviction on my conscience, and calling me to repent, while his wrath is suspended, and he still waiteth to be gracious!"

But a more distinct and well-grounded reason for distrust and fear in reference to the Deity arises from the consciousness of guilt. In spite of ourselves, in spite of our false theology, we feel that G.o.d has a right to be offended with us, that he is offended with us, and not only so, but that we deserve his displeasure. This he shows is counteracted by the doctrine of the atonement: "Herein is love, not that we loved him, but that he loved us, and sent his Son into the world to be a propitiation for our sins." By the fact of the incarnation, a conquest is gained over the imagination haunted with the idea of an unknown G.o.d; so also by that of the atonement, a conquest is gained over the solid and well-grounded fear of guilt. This idea the Doctor ill.u.s.trates with equal force and beauty, showing that by means of the Sacrifice of the Cross, justice and mercy are brought into harmony, in the full and free pardon of the believing penitent. By this means the great hindrance to free communion with G.o.d is taken away. Guilt is cancelled, for the sake of Him who died, and the poor trembling sinner is taken to the bosom of Infinite Love. "In the glorious spectacle of the Cross, we see the mystery revealed, and the compa.s.sion of the parent meeting in fullest harmony with the now a.s.serted and now vindicated prerogative of the Lawgiver. The Gospel is a halo of all the attributes of G.o.d, and yet the pre-eminent manifestation there is of G.o.d as love, which will shed its l.u.s.tre amid all the perfections of the Divine nature. And here it should be specially remarked, that the atonement was made for the sins of the whole world; G.o.d's direct and primary object being to vindicate the truth and justice of the G.o.dhead. Instead of taking from his love, it only gave it more emphatic demonstration; for, instead of love, simple and bending itself without difficulty to the happiness of its objects, it was a love which, ere it could reach the guilty being it groaned after, had to force the barriers of a necessity which, to all human appearance, was insuperable." With this fine idea the Doctor concludes his discourse, presenting it with a mingled tenderness and vehemence of style and tone perfectly irresistible. "The love of G.o.d," he exclaims, "with such an obstacle and trying to get over it, is a higher exhibition than all the love which radiates from his throne on all the sinless angels. The affirmation that G.o.d is love, is strengthened by that other, to him who owns the authority of Scripture, that G.o.d _so_ loved the world--I call on you to mark the emphatic _so_--as to give his only-begotten Son. 'He spared not his own Son, but delivered him up for us all;' or that expression, 'herein is love, not that we loved G.o.d, but that he loved us, and gave his Son to be the propitiation for our sins.'

There is a moral, a depth, an intensity of meaning, a richness of sentiment that Paul calls unsearchable, in the Cross of Christ, that tells emphatically that G.o.d is righteousness, and that G.o.d is love."

Such is a feeble and imperfect outline of a rich and eloquent discourse, from one of the richest and most expressive texts in the Bible. But we cannot transfer to the written or printed page the tone, look and manner, the _vivida vis_, the natural and overwhelming energy, the pathos and power of tone, which thrill the hearer as with the shocks of a spiritual electricity. It is this peculiar energy which distinguishes Chalmers, and which distinguishes all great orators. His mind is on fire with his subject, and transfers itself all glowing to the minds of his hearers. For the time being all are fused into one great whole, by the resistless might of his burning eloquence. In this respect Chalmers has been thought to approach, nearer than any other man of modern times, the style and tone of Demosthenes. His manner has a torrent-vehemence, a sea-like swell and sweep, a bannered tramp as of armies rushing to deadly conflict. With one hand on his ma.n.u.script, and the other jerked forward with electric energy, he thunders out his gigantic periods, as if winged with "volleyed lightning." The hearers are astonished,--awed,--carried away,--lifted up as on the wings of the wind, and borne "whithersoever the master listeth."

CHAPTER VIII.

Biographical Sketch of Dr. Chalmers.

As an evangelical divine, a preacher of great strength and earnestness, a man of a truly devout and generous spirit, of great independence, energy and perseverance, a leader of the Free Church of Scotland, and a successful advocate of the doctrine of Christ's supremacy, Dr. Chalmers may be regarded as a fair embodiment of the religious spirit of his native land. In his mode of thinking, in his doctrinal belief and practice, especially in his devout and fervid eloquence, the Doctor is eminently Scottish. His whole spirit is bathed in the piety of "the Covenant." On this account a brief sketch of his history will not be inappropriate in this place.

Thomas Chalmers, D. D., was born about the year 1780, in the town of Anstruther in Fifeshire, the birth-place of another man of genius, Professor Tennant, of St. Andrews, the celebrated author of "Anster Fair," one of the most facetious poems in the language, and making a near approach to the dramatic energy of "Tam O'Shanter." Young Chalmers gave decided indications of genius and energy, and was sent to the College of St. Andrews, and soon became "a mathematician, a natural philosopher, and though there was no regular professor of that science at St. Andrews, a chemist." After having been licensed as a preacher, he officiated for sometime, as a.s.sistant minister, at Cavers in Roxburghshire. He was subsequently called to the care of the parish church in Kilmany, beautifully situated "amid the green hills and smiling valleys," of his native county. He was ordained on the 12th of May, 1803, and soon displayed the vigor and activity of his mind. In addition to his regular parochial engagements, he devoted much attention to botany and chemistry; lectured on the latter science and kindred subjects in the neighboring towns; became an officer in a volunteer corps; a.s.sisted the late Professor Vilant in teaching the mathematical cla.s.s in the College of St. Andrews; on the succeeding session opened a private cla.s.s of his own, on the same branch of science, to which all the students flocked; and wrote one or two books, and several pamphlets on the topics of the day. His first publication appeared at Cupar in Fife on what was called the Leslie Controversy. It was written in the form of a letter addressed to Professor Playfair; and abounds in talent, wit and humor. It was published anonymously, and for a long time was not known to be his. He vindicates in it very powerfully, the divines of the Church of Scotland, from the imputation of a want of mathematical talent, a reproach which he thought Professor Playfair had thrown upon them. He also wrote a volume on the resources of the country, which attracted much attention, as a work of ability and eloquence.

From these statements it must be evident that Dr. Chalmers had but little time to devote to the spiritual interests of his parish. He performed his _stated_ duties, it is true, but devoted his energies chiefly to literary and scientific pursuits. Indeed he was in religious belief a rationalist, and had not yet adopted those profound and spiritual convictions which subsequently formed the main-spring of his ministry. In 1805 he offered himself as a candidate for the vacant chair of Mathematics in the University of Edinburgh, with considerable chances of success, but afterwards withdrew his name at the earnest solicitation of his friends, who wished to retain him in the Church.

When Dr. Brewster's Edinburgh Encyclopedia was projected Dr. Chalmers was engaged as one of the contributors, and wrote the article "Christianity," which was subsequently published in a separate form. It was about this time that his mind underwent a radical change on the subject of vital religion. He discovered the utter inefficiency of a utilitarian morality, for the renovation and guidance of man, and eagerly embraced those peculiar views of evangelical faith, which recognize the sacrifice and intercession of Christ as a ground of hope to the fallen, the necessity of "being born of the Spirit," and the ineffable beauty and blessedness of "a life hid with Christ in G.o.d." It is said that this change took place while writing the article referred to; he then felt the necessity of acting upon his own principles, of yielding his heart absolutely and forever, to the truths of that Revelation, the reality and authority of which he was called to prove.

It will be remembered by those acquainted with the article in question, that he takes the ground that a divine revelation must necessarily be mysterious; that coming from G.o.d, it must belong to the infinite and the obscure, and thus contain many things which shock our preconceptions,--that _a priori_ objections to its doctrines are therefore null and void, and that the whole must be received, without exception or modification. He insists that while we have experience of man, we have little or no experience of G.o.d, that the thoughts of such a Being must infinitely transcend ours, and in all probability contradict ours, especially with reference to the great problem touching the salvation of the guilty. If then the genuineness and authenticity of the sacred books can be proved as historical facts, we have nothing to do with the revelation which they contain, but to receive it with adoring grat.i.tude and submission. The incarnation of the G.o.dhead, the sacrifice of the Cross, justification by faith, the re-birth of the soul by the Holy Spirit, the resurrection of the body, and eternal judgement are revealed facts or truths, already proved, and must therefore const.i.tute the heart's-creed of every true believer. These doctrines consequently were embraced by Chalmers himself, and formed thenceforward the subjects of his preaching to the people. A great excitement ensued. The community was aroused--mult.i.tudes were converted. Chalmers preached with the greatest fervor and unction, and hundreds flocked to hear him from the neighboring parishes. This produced inquiry, and he found it necessary to give explanations in reference to the causes which had effected such a change in his ministry. In this view the following will be read with interest and profit:

"And here I cannot but record the effect of an actual though undesigned experiment which I prosecuted upwards of twelve years amongst you. For the greater part of that time I could expatiate on the meanness of dishonesty, on the villany of falsehood, on the despicable arts of calumny--in a word upon all those deformities of character which awaken the natural indignation of the human heart against the pests and the disturbers of society. Now, could I, upon the strength of these warm expostulations, have got the thief to give up his stealing, and the evil speaker his censoriousness, and the liar his deviations from truth, I should have felt all the repose of one who had gotten his ultimate object. It never occurred to me that all this might have been done, and yet every soul of every hearer have remained in full alienation from G.o.d; and that even could I have established in the bosom of one who stole such a principle of abhorrence at the meanness of dishonesty that he was prevailed upon to steal no more, he might still have retained a heart as completely unturned to G.o.d, and as totally unpossessed of a principle of love to Him as before. In a word, though I might have made him a more upright and honorable man, I might have left him as dest.i.tute of the essence of religious principle as ever. But the interesting fact is that during the whole of that period in which I made no attempt against the natural enmity of the mind to G.o.d, while I was inattentive to the way in which this enmity is dissolved, even by the free offer on the one hand, and the believing acceptance on the other, of the Gospel salvation; while Christ, through whose blood the sinner, who by nature stands afar off, is brought near to the Heavenly Lawgiver whom he has offended, was scarcely ever spoken of, or spoken of in such a way as stripped him of all the importance of his character and offices, even at this time I certainly did press the reformations of honor, and truth, and integrity among my people; but I never even heard of any such reformations being effected amongst them. If there was anything at all brought about in this way, it was more than I ever got any account of. I am not sensible that all the vehemence with which I urged the virtues and the proprieties of social life had the weight of a feather on the moral habits of my parishioners. And it was not till I got impressed with the utter alienation of the heart in its desires and affections from G.o.d; it was not till reconciliation to Him became the distinct and the prominent object of my ministerial exertions; it was not till I took the scriptural way of laying the method of reconciliation before them; it was not till the free offer of forgiveness through the blood of Christ was urged upon their acceptance, and the Holy Spirit given through the channel of Christ's mediatorship to all who ask him, was set before them as the unceasing object of their dependence and their prayers; it was not, in one word, till the contemplations of my people were turned to these great and essential elements in the business of a soul providing for its interest with G.o.d, and the concerns of its eternity, that I ever heard of any of those subordinate reformations which I aforetime made the earnest and the zealous, but I am afraid, at the same time, ultimate object of my earlier ministrations. To servants, whose scrupulous fidelity has now attracted the notice and drawn forth, in my hearing, a delightful testimony from your masters, what mischief ye would have done, had your zeal for doctrines and sacraments been accompanied by the sloth and remissness, and what, in the prevailing tone of moral relaxation, is counted the allowable purloining of your earlier days! But a sense of your heavenly Master's eye has brought another influence to bear upon you; and while you are thus striving to adorn the doctrine of G.o.d your Saviour in all things, you may, poor as you are, reclaim the great ones of the land to the acknowledgment of the faith. You have, at least, taught me that to preach Christ, is the only effective way of preaching morality in all its branches; and out of your humble cottages have I gathered a lesson, which I pray G.o.d I may be enabled to carry with all its simplicity into a wider theatre, and to bring, with all the power of its subduing efficacy upon the vices of a more crowded population."

In 1815 Dr. Chalmers was translated to the Tron church of Glasgow, and here displayed all the resources of his brilliant and vigorous mind.

Fired with a generous ardor for the salvation of souls, he poured the truth of G.o.d upon rapt and crowded congregations. In addition to the indefatigable performance of his ministerial duties, he embarked with eagerness in plans for the amelioration of the condition of the poor. He urged the importance of free school education, and although he had to encounter much prejudice, he accomplished a large amount of good for the city of Glasgow. His views upon this subject are developed in a large work, published at the time, on the "Christian and Civic Condition of Large Towns,"--a production somewhat elaborate and diffuse, but abounding in important suggestions and earnest appeals.

In 1816 he was invited to preach before the King's Commissioner in the High Church of Edinburgh. His discourse on that occasion comprised the essence of his astronomical sermons, and was probably "as magnificent a display of eloquence as was ever heard from the pulpit." The effect upon the audience was immediate and electric. It broke upon them like a shower of light from the opening heavens. By means of this discourse his fame was perhaps first widely established. From that day crowds followed him wherever he went, and, to quote his own words, he began to feel the burden "of a popularity of stare, and pressure and animal heat."

In 1819 Dr. Chalmers removed to the new church and parish of St.

John's, in which place the writer, while a student at Glasgow College, had the pleasure of hearing some of his thrilling discourses. He was then in the hey-day of life, full of mental and bodily vigor, and preached with a rapidity, force, and pathos perfectly overwhelming. He continued to devote himself to the interests of the poor, and indeed took part in every plan which contemplated the welfare of society.

In 1823 he was elected Professor of Moral Philosophy in the University of St. Andrews, "where he imparted a very different character to this course from the mere worldly cast which it too generally a.s.sumes in our universities." Firmly convinced of the great truths of the Gospel, he infused into his prelections the spirit of a profound and earnest G.o.dliness. While here, he also delivered a separate course of lectures on Political Economy, as connected with the chair of Moral Philosophy.

It may be supposed from his frequent changes that Dr. Chalmers was either a fickle or an ambitious man. But those best acquainted with the circ.u.mstances, feel a.s.sured that this could not possibly have been the case. He neither increased his income nor his popularity by means of these changes, and all, we doubt not, were made with a view to greater usefulness. In one instance, certainly, he proved his disinterestedness by refusing the most wealthy living in the Church of Scotland, the west parish of Greenock, which was presented to him by the patron.

He was more than once offered an Edinburgh church, but uniformly declined it; as he had long conceived that his widest sphere of usefulness was a theological chair. He was accordingly elected to this office, in the University of Edinburgh, and soon attracted the attention of a large and enthusiastic cla.s.s of students. His lectures were able and brilliant; but this, in our judgment, was not the princ.i.p.al cause of his success. It consisted, as we believe, in his own ardor and enthusiasm, and the consequent ardor and enthusiasm which he inspired in his pupils. "At one time the object of the young men seemed to be to evade attendance on the Divinity Lecture; now the difficulty became to get a good place to hear their eloquent instructor." By this means much good was accomplished for the Church of Scotland, by diffusing amongst its ministry a true evangelical spirit. Still we believe that Dr.

Chalmer's true sphere of labor was the pulpit, and that here alone he could exert his widest influence. It is true he preached occasionally while occupying the chair of Divinity, and gave a series of lectures on Church Establishments, which at that time he earnestly defended. "He considered that each established _church_ throughout the land may be termed a centre of _emanation_, from which Christianity, with proper zeal, be made to move by an aggressive and converting operation, on the wide ma.s.s of the people; whilst a dissenting _chapel_ he views as a centre of _attraction_ only for those who are religiously disposed."

Recently the Doctor has found his _centre_ of _emanation_ sadly curtailed. The union of church and state has proved, even to him, a prodigious hindrance and difficulty--a proof this, that theory and fact are very different things.

It was while Professor of Theology in Edinburgh, as we believe, that he visited London, and attracted so much attention by his sermons and lectures. While there, Mr. Canning, Lord Castlereagh, Lord Eldon, the Duke of Suss.e.x, with several branches of the Royal Family, whom, as the journals remarked, "they were not accustomed to elbow at a place of worship," were found anxiously waiting to hear this modern Chrysostom.

Caught by the irresistible charm of true genius and piety, they listened with wonder and delight to his honest and earnest appeals. They felt and acknowledged that his sermons, "as far transcended those of the mawkish productions to be frequently met with, as does the genius of Milton or of Newton surpa.s.s that of the common herd of poets and philosophers." It was a sublime sight to behold crowds of all ranks and conditions listening devoutly to the vehement exhortations of this man of G.o.d.

"Can earth afford Such genuine state, pre-eminence, so free, As when arrayed in Christ's authority, He from the pulpit lifts his awful hand; Conjures, implores, and labors all he can In resubjecting to Divine command The stubborn spirit of rebellious man?"

WORDSWORTH.

Dr. Chalmers, as all are aware, is the princ.i.p.al leader of the Free Church movement. He has uniformly a.s.serted the supremacy of Christ in his own church, and the right of the people to the election of their pastors. This being denied and withheld by the legal authorities in Scotland, Dr. Chalmers, and the n.o.ble host of ministers and churches that agreed with him, departed in a body from "the Established Kirk." In 1843 he relinquished his station as Professor of Theology in the University; and since that time has occupied the same office, in connection with "the Free Church of Scotland." He is now considerably advanced in years. His head is silvered with gray, and much of his natural strength is abated. But his mind is yet clear and strong, his heart calm and joyful; and we can only hope and pray that he may be spared many years to come, as an ornament to his country, and an honor to the Church.