Memorials of John McLeod Campbell, being selections from his correspondence

A

A

0

■ c

0

1

2

=== o

9

6

0

4

3

CIL

'D

1

NOVki^J

FOR SUBS

For O'T

(No-.

For T

(Nn

For "
For
For
Fo

THE LIBRARY

OF

THE UNIVERSITY

OF CALIFORNIA

LOS ANGELES

.A .«* '^

V ■

*jf.i.

:?*

f(-*^/-

I

•M

^^'^.r.v^'^ .-

M E M () R I A L S

OK

JOHN M^.Ll-Ul) CAMPnKLL. U.D.

MEMORIALS

JOHN MCLEOD CAMPBELL, D.D.

BEING SELECTIONS EROM HIS
CORRESPONDENCE.

EDITED V,\ Ills SON,

TiiK REV. DONALD CAMPBELL, M.A.

IN TWO VOLUMES.

VOL. II.

WITH ruRTRAIT ENGRAVKI) BY C. H. JKENS.

M A C M I L L A N AND CO

1 S 7 7-

All j'ights rescnvJ.

CONTENTS OF VOL. II.

CHAPTER X.

i860— 1S63.

rublication of Essays and Ra'ie'iOs—'bJlr. Campbell writes Thoughts on
A'evelaiion— Letters to Mr. Erskine, Mr. Duncan, Mr. D. J.
Vaughan, Mr. Maurice, and others— New Views of Inspiration-
Changes in Theological Controversy— Bishop Colenso's Writings
— Spiritualism, ........ i — 61

CHAl'TER XI.

1S64-1866.

Introductory— Letters, from January, I S64, to Fcljruaiy, 1S66— Kenan's
Li/c- of y<j//.f— Irving's views of Baptism— Bishop Butler and the
Supernatural— Visits to Polloc- Mr. Vaughan's Christian Evi-
dences—\ix. Pusey's Eirenicon— 'Wie Sabbath Controversy— Death
..f Mr. A. J. So.tt, 62—126

CHAPTER XII.
1866-1S67.
Incidents of these years— Letters to India— Letters on Theological Sub-
jects— Ecce Homo — Nature and Prayer — Last Visit to London —
Letters to Bishop Ewing — Huxley's Lay Sertnons — Rationalism and
Superstition — Readings in Philosophy— Banquet given to Dr.
Macleod, 127—188

19

CONTENTS.

CHAPTER XIII.

Degree of D.D. conferred on Mr. Campbell — Marriage of his Daughter
— Visit to England — Letters to Mr. Prichard, Mr. Vaughan, Mr.
Erskine, and others — Jeremy Taylor on Repentance — "Restitution
of all things "—Clergy and Laity — Dr. Wylie's Jubilee — Visit to
St. Andrews— John Keble— The Irish Church, . 189-257

CHAPTER XIV.

1S70.

Death of Mr, Erskine — Return to the Gareloch— Letters of this Year —

Froude's Short 6Hidies — M, Arnold on Puritanism— Memories of

Mr. Erskine — His Writings — Newman's Grammar of Assent —

Mr. Voysey's Case — Final Restitution, . . . 258—296

CHAPTER XV.
1871 — 1872.
Presentation and Address to Dr. Campbell — He begins to write
Keviiniscences and Reflections— Y7i.Vi\\\y Gathering at Achnashic —
Letters, January, 1 87 1, to Febniary, 1872 — His Last Days — The
End — Funeral Sermons — Letters from Professor Lushington and
Principal Shairp, ... . . . . . 297 — 346

i\I E M O R I A L S.

MEMORIALS.

CHAPTER X.
i860— 1863.

Publication of Essays and AWitics — Mr. Campbell writes Thoughts on
Hci'clatioti — Letters to Mr. Erskine, Mr. Duncan, Mr. D. J.
Vaughan, Mr. Maurice, and others — New Views of Inspiration —
Changes in Theological Controversy — Bishop Colenso's Writings —
Spiritualism.

Mr. Campbell, being now relieved from the pressure of
ministerial work, was able to give more attention than he
had hitherto done to the difficult problems of modern
thought. The publication of Essays and Reviews in i860,
and that of Bishop Colenso's book on the Pentateuch two
years later, were events which could not fail to interest him
deeply. His own profound reverence for the Scriptures
made him shrink from what might seem a too free handling
of sacred books.^ At the same time, his single-eyed love of

1 With reference to his manner of reading the Bible, Dr. Macleod
wrote as follows after his death: "No prophet of old repeating to
others what to himself was as the audible voice of God could have done
so with more impressive tones than those in which Dr. Campbell read
the same words from Scripture. This was very far from being in him
a mere matter of taste or propriety due to what was recognized as
God's Word. His reverence was prompted by the deepest inward con-
viction, the clearest inward vision of the Word as God's Word." See
Good Words for May, 1872, p. 354.
VOL. II. A

2 MEMORIALS. chap. x.

truth prevented him from joining in any hasty outcry
against the results of inquiry. He refused to take any lower
ground, in considering new opinions, than this — Are they
true or are they false? Thus, although the matters in
dispute were different from those involved in the con-
troversies with which he had been identified thirty years
before, he remained faithful to the principle which he had
laid down in his Synod speech — namely, that the important
question was not, What does the Church teach ? but, What
is true?

He had read the Essays and Ra'icivs when they were
first published, and many months before they attracted
general attention. During the winter of 1S60-61 he
watched, with mixed feelings, the controversy which was
carried on with reference to that book; and his letters
record what he felt on the subject. In May, 1861,
his friend Mr. Duncan urged him to write something
which should embody the thoughts which he had been
expressing in conversation or by letter ; and the result was
the publication, in the following year, of Thoughts on
Revelation. This book was well received ; and he heard
from many quarters that it had been found very helpful,
and that it was more easily understood than his former
works. Dr. Norman Macleod, for instance, wrote to him:
" I left a copy of your noble book at Florence with the Free
Kirk minister there. What a marvellous advance you have
made in diction ! This book is clear as sunshine."

Mr. Campbell watched with interest the course of the
prosecutions which resulted from the Essays and Reviews —
that of Dr. Williams and that of Mr. Wilson ; which,
•'though distinct cases, were in a great measure conducted
together." ^ A sentence of suspension for one year was
l)ronounced upon each of these clergymen by the Dean of

^ See "Ecclesiastical Judgments of the Privy Council: edited by
Brodrick & Fremantle," p. 250.

1860-63. " ESSAYS AND reviews:' 5

Arches in December, 1862; but it was reversed by the
Judicial Committee of the Privy Council in February, 1864.

At the end of the year 1862, Mr. Campbell had a
dangerous illness ; and for a time there was little hope of
his recovery. He had gone to pay a short visit at Rosneath
Castle, and he was taken ill the night after his arrival. He
always looked back on this illness with very solemn feelings,
and with more gratitude than he could express to the Duke
and Duchess of Argyll, for their unbounded kindness to
him at that time.

To his Eldest Son :

Then at Cambtidge.

Laurel Bank, 18th November, 1S60.

. . . I am glad that the cheers for Mr. Maurice were
so hearty;^ and I am glad that Mr. Kingsley has been
welcomed so cordially. . . .

M is copying for you one of my favourite hymns j-

one that I have found often welling up in me as living
water. Its great value to me is the way in which inward
occupation with the love of Christ is connected with
meeting the practical demand of outward circumstances.
I was on Friday some time with George Galloway's widow.
She told me she often used to overhear him at night
repeating psalms to himself; two very favourite ones being
the 90th and the gist. I used so much to fear that his
great intellectual occupation with religion, in the endeavour
to construct for himself a full and symmetrical form of

^ Namely, in the Senate House, on the occasion of Mr. Kingsley's
Inaugural Lecture.

"^ The hymn referred to is one by Gambold, beginning with the
words, "That I am thine, my Lord and God." Sea Gambold's Works,
p. 196, edition of 1S23.

4 MEMORIALS. chap. x.

theological thought, might be, more or less, taking the
place of religious life in him, that I the more value any
indication of a purely practical living in the consciousness
of his own relation to God. But, indeed, I believe that
much of what might be taken (mistaken) for mere speculative
thought, was the effect of jealousy for the name of God ;
the jealousy of one to whori that name was everything: as
indeed that name is everything to each of us in proportion
as we awaken to the truth of things ; both because "power
belongeth to God alone," and, still more, " because to
Him also belongeth mercy." For whatever importance the
former thought impart to the Divine name, the latter thought
is its attraction, and wliat alone makes the realization of the
former what we can peacefully — not to say joyfully —
engage in. . . .

roLi.oc, 22nd November, i860.

It is rather late for this work ; but we are so much later in
the morning here that I may pass a little time with you before
going to bed ; though it has struck eleven. . . . I am
here chiefly to meet the Bishop of Arg)'ll, who has given me
his charge, now published, and, quite frankly, said I would
find in it what I had myself said to him on the subject of
the Eucharist. I can have no feeling but of thankfulness
that what I said has so commended itself to him, and is in
the way of coming through him in contact with many minds ;
and though briefly stated it is quite clear enough to be sug-
gestive.

I meet here also one whom I met often long ago, and who
has been keeping up her acquaintance with me by reading
everything of mine she could get ; and from her I have been
hearing encouraging things as to my preaching in Edinburgh
long ago. She is the wife of Lord Cunningham, one of the
Lords of Session. I remember her well at our meetings in
'30 and '31. . . .

1860-63. K/NGSLEY'S INAUGURAL LECTURE. 5

Robert Story has asked me to come to meet Mrs. Oliphant
at Rosneath in December,^ and I have agreed, if before the
15th. ... I was glad to receive the paper with the
report of Kingsley's Inaugural Lecture. In a general view I
do sympathize with him, feeling strongly the difference be-
tween the fixedness of physical laws, and consequent cer-
tainty with which their working may be calculated upon, and
the uncalculable element introduced when the will of man is
introduced. One thing he is rei)orted to have said seems to
me more specious than sound. I mean his arguing from the
difficulty of knowing and entering into the mind of Luther,
to conclusions as to entering into the Divine mind. Were
there force in the argument at all it would throw us to an
infinite distance from any entrance into the Divine mind ;
but, to take no other objection, it seems enougli to say —
Luther is not revealing himself to our spirits as God is.; and
the (juestion is, not how far can we get in the effort to know
God, but how far can God come in making Himself known.
I think you will see this to be a fruitful distinction. . . .

We were glad for what we saw of Dr. Scott, though less
than we wished. I came out here with him to call last
Tuesday. He was much saddened by the blank which Lady
Matilda's removal has made, and by seeing Sir John so
changed. . . .

I must stop. It is " on the chap o' twalve."

To Mr. Erskine.

Tartick, 26th November, i860.

. . . I find your Introductory Essay to letters by a
Lady suggesting what I had felt the notes of my own teach-
ing of the same date suggesting, — a fear that injustice had

^ Mrs. Oliphant was at this time collecting materials for her life of
Edward Irving.

6 MEMORIALS. chap. x.

been done to states of mind which, though they would not
stand a logical test, might have stood a spiritual test. How
difficult it is always to distinguish between our commending
ourselves to the conscience, and our commending ourselves
to the intellect. Also, " the secret of the Lord is ^vith them
that fear Him." Doubtless " doing the will of God " in the
true and deepest sense of these words is that which fits for
"knowing the doctrine whether it be of God." May we so
do that will which is love as to be increasingly capable of
entering into the counsels which are love.

To his Eldest Sox.

Laurel Bank, loth December, i860.

. . . Since finishing Davies I have read Young's Criti-
cism of Mansel's book, which I brought up, you may remem-
ber, from Rosneath. On the whole I think it a valuable
contribution to the aids to right thinking on this important
subject, and please mention it to Mr. Macmillan as what I
think fitted to strengthen Mr. Maurice's hands. "The
Province of Reason, a Criticism on the Bampton Lec-
tures on the Limits of Religious Thought : by John Young,
LL.D."

Norman M'Leod is feeling Dr. Robertson's deaths very
much. I feel it myself, having felt that there was that truth-
fulness in his advocacy of Church extension which God
would acknowledge. I believe also it was " a work of faith
and labour of love " as well, and so gone on with in " patience
of hope." I do not remember whether you heard his speech
on the Education question, which I heard with so much
pleasure.

^ Dr. James Robertson, Professor of Divinity in Edinburgh Univer-
sity, whose name was identified with the Endowment Scheme.

1860-63. PROFESSOR JAMES ROBERTSON. 7

To Miss Duncan.

Laurel Bank, Partick, 4th January, 1861.

[After speaking of the extremely cold weather :] I have
no doubt you are having many demands on your sympathy,
where suffering from privations is added to disease ; and
tender nursing care may also be absent. We are to be
thankful for all mitigating circumstances, while sjTnpathizing
in what is endured; remembering, also, that the delicate
nursing which mitigates the trial of sickness, also increases
the nervous sensitiveness. How past our finding out are
the ways of that wise love which sends suffering, and renews
it, and continues it through years ! We are apt, if spared
ourselves, to wonder how others, whom we may think less
to need chastening, are chastened so sorely : a thought that

often presents itself when I remember M G . But

physical suffering is not the only form of discipline ; and
if we keep steadily before us the ideal of our God for us,
and, in the light of that ideal, see our shortcoming, we are
likely to see that we are not neglected as to chastening, but
really have it in the form suited to our need. Even while
alive to see this, and giving thanks that we are so remem-
bered, how slow our progress ! how infinite the long-suffering
which we are proving.

To Mr. Erskine.

Laurel Bank, Partick, 12th January, 1S61.

I believe the difficulty felt in receiving a
statement on the subject of the Eucharist such as is now
questioned, is to be traced altogether to the view held on the
nature of the atonement. It is the -essential presence in all
our worship of the sacrifice of Christ which is not understood,
because that sacrifice itself is not understood.

8 MEMORIALS. chap. x.

Since I wrote you, I" have re-read ISIr. Jowett's essay on
" the Interpretation of Scripture " : ^ and with an increased
feeling of respect and of tenderness for him. How far an
acquaintance with what he calls '' Historical Criticism"
(which I have not) would awaken in myself 'CasX'kind of need
of largeness and liberty which he feels, I cannot be sure :
and I know that, while a theory which prepares the mind to
find one sacred writer differing from another, must expose to
the risk of hastily finding such differences Avhere they may
not exist, and where, waiting for more light, they would have
come to be seen not to exist (my own experience as to
many passages usually founded on in the discussions about
Election), it is also undeniable that the assumption of the
impossibility of discrepancy is likely to tempt to strained
efforts at harmonizing. But I seem to feel all the largeness
that I need in the faith of divine teaching ; I mean the faith
that I am called to be myself taught of God. This faith
gives me what I feel to be a healthy freedom in the study
of the Scriptures, in that waiting for more light to which I
have just referred; for example, assuming that I do not
understand the ninth of Romans, instead of giving it up to
Calvinists, and preserving the harmony of my own thoughts
by assuming that the Apostle was in error.

When I formerly read Mr. Jowett's essay, I thought the
demand that we should learn from the study of the Bible
what inspiration is, and not go to the Bible with a theory as
to what inspiration must be, quite reasonable. But I now
see that the thing meant is, that we should consider what
price we shall put on the Bible after subjecting it to canons
of historical criticism, and not that we should ascertain
what the Bible may itself claim to be. Surely the Bible
addresses itself to something else than our capacity of hi.s-
torical criticism, and our recognition of God speaking in it
must be on ground altogether other than this ; and this Mr.
^ In Essavs and Rr.'im.'s.

1860-63. MR. JOWETT'S ESSAY. 9

Jowett would in some sense admit. But what seems to me
ultimately in question is, the reasonableness of the faith of
any direct authoritative utterance of a personal character on
the part of God, either outward through man to man, or
inward to the individual ; and what we call the voice of God
in conscience, is being subjected to a lowering among human
consciousnesses corresponding to the lowering of the Bible
among books. As the Greeks are regarded as having pro-
gressed (in the persons of their great thinkers) from the
faith of personal Gods to the recognition of laws of nature,
so are we assumed to be now having a similar advancement
in the persons of Avhat are assumed to be our deepest
thinkers ; with the difference that in their case it was a
change of conception in relation to the natural world, — in
our case a change of conception in relation to the moral and
spiritual world ; attributes of God, as moral and spiritual
laws, being substituted for a personal God. No doubt the
attributes are in the highest sense laws, the laws of the
Divine nature; and the faith of them as sure and abiding,
is an essential element in our faith in God. But our faith is
in Si person. " They that know Thy name, will put their trust
in Thee."

This essay has still interested me much in the writer,
because of the honest desire to contribute what seems
to him help to truth-seekers ; and it contains many needed
cautions in reference to the danger of finding in the
Bible just what we take to the reading of it. But the
difficulty is in the practical application of such cautions,
and we may take to our reading other beside theological
prepossessions.

It would be a comfort to receive the assurance of a more
complete convalescence than you have been able to tell us
of. We are thankful that Mrs. Stirling is pretty well.
She will not easily attend much to herself when you are
ill. . . .

MEMORIALS. chap. x.

To Mrs. Macnabb.

Laurel Bank, 9th February, 1861.

Mental ordeals try some, as moral ordeals others : and
though lawlessness is the great source of danger always,
those who have never been exposed to temptation, in which-
ever form, cannot easily allow, as much as may be just, for
the place which better feelings have in the history of results
that, on the whole, we must regret.

I feel in myself a tenderness towards conditions of mental
perplexity on the subject of truth, which, had I not looked
at them so nearly, I could not have felt : for I have come to
recognize the pressure of difficulties honestly felt, where, at
first, I feared there was but captiousness, or impatience of
authority. My first desire, therefore, in every case is to
endeavour as much as possible to place myself at the stand-
point of those who see differently from myself. Thus may I
hope to be saved from doing them injustice. Thus also may
I sometimes have the great privilege of helping them.

To his Eldest Son.

Laurel Bank, 3rd March, 1861.
. . . Of course the movement, or rather commotion,
jDroduced by the Essays and Rei'kivs has reached to
Cambridge. Indeed I see some letters in the Times from
Cambridge. It seems a great fire kindled by small sparks ;
and it, indeed, like a fire so kindled, smouldered slowly for
twelve months. But it had burnt forth in great strength at
last : quite a conflagration. I am thankful, very thankful,
for a few words from Mr. Maurice, in his notice of Bunsen's
death in the present Mactnillan, on reading the Bible as the
Word of God, in opposition to reading it as one reads any
other book. I forget whether I showed you my letter ^ to
^ Of 1 2th January, given above.

1860-63. THE NINTH OF ROMANS. n

Mr. Erskine in reference to Jowett's essay, before sending it
away. I have myself found the difference of result from
reading the Scriptures with an undoubted trust that what is
taught is truth, — though that truth may in many passages be
obscure to me, or even not yet seen even obscurely, — as
compared with a preparedness to find the sacred writer only
partially enlightened, and in many points labouring under
the disadvantage of a stand-point so much lower than our
own, that we may be authorized to look down and say,
" There he errs as he would not now," I have, I say, found
the difference of result so great that I am most thankful to
have been guided as I have been. I never, as I think you
know, would have understood what is really taught on the
subject of Election, if I had assumed the first impression of
the Apostles' meaning to be a true one, and the Apostles to
have been in error, and so had retained liberty to believe, in
opposition to their teaching, what I saw having internal evi-
dence of truth. But by waiting for more light, and suspend-
ing my decision as to the meaning of the stumbling passages
until such light might be received, I have come to see
clearly that what was stumbling was not really taught, but
something quite different. This process is indeed still in-
complete, for the hardest knot of all is still to unloose, the
ninth of Romans. But I do not doubt that if the Apostle's
words ever come to convey to my mind just what he in-
tended, they will be then conveying what I shall be able to
receive, and shall see to be in harmony with those of his
words which I now feel that I understand. I must stop.

To Mr. Duncan.

Laurel Bank, Partick, 27th March, i86r.
My dear Friend, — I believe I ought to write to you
more frequently, as letters bridge over — or rather, are
good stepping-stones in — the space between our meetings.

12 MEMORIALS. CHAP. x.

I am thankful that dearest Miss Duncan has this promise of
pleasant healthful interest in this school. It is a great mercy
to us to make us channels of good to others, whatever the
good may be ; but what a school aims at stands very high, if
not indeed highest in the scale ; that is, when the abiding
results in tlie spiritual world are looked to as the real end in
view. As to myself I would often feel very low, were I not
having some hope that the interest which I feel in the hal-
lowing of the Father's name, and the coming of His king-
dom, and the doing of His will, is not without fruit even
when its outlet is most exclusively upwards in prayer. But
sometimes what I see and feel is uttered in conversation with
those to whom it may be a word in season : and sometimes,
though rarely, in drawing forth a friend's sympathy by a
letter.

1 have not seen Robertson's volume on the Epistles to the
Corinthians, but intend to take the first opportunity of doing
so. I can quite understand that he is more in light in his
own region than Maurice in his. Robertson draws more
upon humanity, — what is known to a man by the spirit of a
man which is in him. Maurice seeks more to rise into the
divine light, — a region in which the coherence of a theology
is apt to be mistaken for spiritual insight. Yet I always re-
gard my own misgivings as to him with distrust, when I feel
that (as you say) his confidence seems to me beyond his
vision, being certainly beyond what he enables me to see :
and so I try to wait, as I may yet see.

It is since we were together that these Essays and Reviews
have caused such a commotion. I had a good deal of con-
versation about them with dear Mr. Erskine when in Edin-
burgh (the week before last), and was very thankful for the
sympathy which I met in him. Since my return home I
have had a visit from my young friend E. Caird, who is down
for the Easter vacation ; and understand better than I did
from anything I had read (either in Jowett's essay on inter-

1860-63. NEW VIEWS OF INSPIRATION. xt,

pretation, or his volumes on the writings of the Apostle
Paul) what the real point of departure is on the subject of
inspiration. The ultimate question seems to be, " Does Goti
communicate directly with man otherwise than by the light
of eternal truth in conscience ? " I have long seen the
tendency of much realization of the high place and ultimate
nature, in relation to spiritual development, of the condition
of spirit expressed by the words, " In Thy light we shall see
light," to cause a depreciation of any lower supposed partici-
pation in the knowledge that God has of His own counsels^
and their historical development, which prophecy (if, as we
believe, such there be), presents to us. And the natural
sequel to such depreciation is doubt as to the reality of any-
thing lower. Yet the Bible in its history as given and as
received, has seemed to me to present the fact of such lower
knowledge ; and that as a step towards that which is higher.
This the new theory of inspiration denies : the words, "Thus
saith the Lord," or " The word of the Lord came unto me
saying," in the mouth of an Old Testament prophet, being
held to be simply the expression, according to the manner
of speech of their time, of the same consciousness which we
express by saying, " I see clearly in the light of truth.". . . .

To Mrs. Campbell.

[Edinburgh, April, 1861.]

. . . I was dining at Mr. James M'Kenzie's with Mr.
Erskine and Dr. Hanna.^ We were just four of a party, and
I have seldom enjoyed an evening more. Dr. Hanna
seemed very glad to make my acquaintance ; and when he
was parting with us, he thanked Mr. Erskine for having
given him the opportunity of meeting me. (Mr, Erskine
had invited us both to Mr. M'Kenzie's.) Dr. H. said to
1 The son-in-law and biographer of Dr. Chalmers.

14 MEMORIALS. chap. x.

me "he had to thank me for the pleasure and profit he had
derived from my book." He added, " he did not know that
I had entered so much into the profounder thought on these
subjects." I Hke him very much. He is the freest and
most serious at the same time of all the Scotch ministers I
have met. . . .

To /lis Eldest Son.

Laurel Bank, Partick, nth May, 1861.

I have just read Hughes' Religio Laid} I like his tone
of conviction ; and though his faith in Christ does not
appear to me full-orbed, yet I know to touch the hem of
His garment in faith is sure to draw a blessing from Him.
The traces of Mr. Mansel's teaching extend to cast of
thought, and manner of commending what he believes, as
well as to the substance of his faith. I still feel that I
desiderate more tenderness for the generation of thinkers
passing away ; though it is difficult to combine such tender-
ness with much sympathy with the party of progress. Per-
haps my stand-point is more in the past than his could be
with his history. We had a sermon last Sunday from Dr.
Robert Lee that was a greater approximation to the tone of
the Essays and Reviews than I was prepared for even in
him. I remember saying to Stanley in reference to Jowett's
large work, that I felt it wanting in the recognition of the
abiding eternal element in Paul's religion; and in proportion
as more weight is attached to a man's antecedents, and less
is referred to what the grace of God has made him, this is
likely to be the case. I am urged by dear Mr. Duncan to
write something of what I feel in regard to these Essays and
Reviews. I cannot attempt a book, and a pamphlet seems
scarcely worthy of the questions involved. But I am going
to write at all events, and judge afterwards whether to print.
^ One of the "Tracts for Priests and People."

1860-63. DR. TEMPLE'S SERMONS. 15

27th May, 1 86 1.

I have had a pleasant week at Helensburgh, and kept
each day from 10 to i for myself, making in these forenoons
a commencement on the subject of the Essays and Reviews,
leaving the question of publishing to be afterwards decided.

I have been reading Dr. Temple's Sermons with great
interest. I trust they will separate in men's thoughts
between him and all that has been objected to in that
volume ; as indeed I think his own essay might have done,
though open, I think, to special objection itself: but not the
same ; and indeed what the volume of Sermons would never
have suggested, though I cannot say that they contradict it.
This volume is valuable in itself; and its being given to the
public is at least one good that has arisen from a publication
which still I must regret.

31st May.
I have just read ]\Ir. Maurice's tract on the Essays and
Rmiews. It is very able and very manly, and full of season-
able teaching ; and may, I trust, do much good. I trust
this stirring and searching of men's minds may have been
profitable to many. Mr. Maurice has, I see, dwelt most in
reference to Mr. Jowett on that compromise with the
morality and religion of the day, which had been so marked
to me in Mr. Jowett's large Avork on the Epistles of Paid;
where he asks, " Who now could say, I am crucified with
Christ ? " as if we were to rest contented in the conscious-
ness of inability honestly to use these words.

To his Eldest Daughter.

TiGHNABRUAIGH, KyLES OF BtTTE, 30tll Juiie, l85l,

I now on Sunday evening, on this high terrace over-
hanging the sea, which gleams blue through the leafy
branches of some fine oak trees, — Bute opposite, across the

1 6 MEMORIALS. chap. x.

narrow Kyle, at this end rugged and rocky with green
patches of fern; and through the end window the sweep of
our own Cowal shore, part in shade and part in sunshine ; a
glorious sky overhead, to which we seem half-way up, — will
say to yourself what I have just been saying to your mother,
that we long to have you here.

I trust our daily prayer for you both may have been
helpful to you. God gives us all things richly to enjoy; and
there is a danger, in our anxiety to be right in regard to
everything, that we may be straitened as to the free enjoy-
ment which really is a part of our right response to God's
goodness in His gifts. But if we are simply seeking to
please God, and to cherish a peaceful reference to His judg-
ment of us, while freely using what He freely bestows, we
shall walk at liberty. . . .

It is within a few months oi Jijty years since I was some
nights in the manse of this parish, with my beloved father
and brother, on my way to college — my first session.

That college session, and all that followed it, was but part
of a course of education, begun long before and going on
still, by which my Heavenly Father has been seeking to
train me for that unknown future which succeeds this
present. How often might He have said to me in all this
time, as our Lord to Peter, " What I do thou knowest not
now, but thou shalt know hereafter." In many cases an
"hereafter" which has since come has explained things
which were mysterious when they occurred ; but as a whole,
the past and the present wait a future in which, as Gambold
says, the past will come back in light, because " in its bright
result." But, however interesting, and often full of a needed
comfort, are large thoughts and general aspects of our
course, the essential thing is the "daily bread" which we
feed upon in discerning and obeying our Father's will step
by step, as we go on, whatever the outward thing be in
regard to which we have to please God.

1860-63. MR. JOWETT. 17

To Mr. Duncan.
Glenfalloch, near Inverarnan, 231-d September, 1S61.

I have not been getting on so well as I
could desire in some respects ; ^ but I trust there may be
some help for a right mind in relation to Revelation in what
I am writing. I have decided to omit altogether what
occupied the first twelve pages, which includes all that I had
said as to Bibliolatry; and I have substituted for these
twelve pages a more direct opening ofthe path to M^ subject,
viz., the self-evidencing light of Revelation. I do not doubt
that if I teach any one the true excellence of Revelation, I
shall in doing so have sufficiently exposed that wrong
estimate which underlies Bibliolatry.

I am glad to have seen something of Mr. Jowett, though
I felt that a little more time together would have been desir-
able. He is a direct straightforward man, and speaks as one
who has no back-thought. I felt the difference between him
and able Romanists whom I have met to be in this respect
very great. Although I could not harmonize his value for
the Scriptures with the conception of their history which is
implied in his essay, I was thankful to find that they are so
much to him as I find they are. At the same time my con-
viction of the serious character of what I believe to be error
in his theory is not affected by this.

To Mrs. Macnabb.

Laurel Bank, 3rd April, 1862.

The closing portion of my MS. is now on its way to the
printer, and I give you my first writing after coming from
under the pressure of this " burden of the Lord," for such it
has truly been to me.

After writing with so much prayer and so much patient per-
^ i.e., with his book, Thoughts on Revelation,
VOL. II. ■ B

1 8 MEMORIALS. chap. x.

severance, I may say, inasmuch as I never shrank from the
labour of rewriting when another way of expressing myself
seemed to have any shade of advantage, it would be wrong not
to be peaceful, leaving the issue in His hands who alone giveth
the increase, or to be unduly moved if, as may well happen,
what has appeared to myself the best line of argument or
wisest way of dealing should fail to commend itself to others
who may judge in an off-hand way, and not under the load
of responsibility under which I have written.

As compared with my former book this little volume has
the advantage as to acceptability, that I have not been led
to occupy any ground on which there was any kind of colli-
sion with the received forms of thought of religious men.
At the same time my faith as to the nature of the atonement
and of salvation has necessarily given its tone to all I have
written,

I think this little volume stands in the same relation to my
Row teaching on "Assurance of Faith " in which my fonner
volume stands to my Row teaching on the subject of " the
Universality of the Atonement."

To his Eldest Daughter.

9th April, 1862.

You cannot conceive how strange a feeling it is to have no
longer the demand on me which was so constant for the last
eleven months. You know the WTiting was ever with me,
whatever I was engaged in. I slept with it, and I woke with
it — an inner thought ; the immediate bit in process of
elaboration occupying me intensely, and now it is perfect
stillness, nothing to consider, or arrange, or recast. I feel
much as a bow unstrung, or mute untouched instrument !
Or as one whose watchful care for some dear one needing
care has ceased entirely by their departure.

1860-63. CASE OF DR. WILLIAMS. ig

To his Eldest Son.

Helensburgh, i8th April, 1862.

I called to see old Dr. M'Leod yesterday before leaving
Glasgow, and found him full of R. Story's book. It is recal-
ling attention to my Row history in a way that I trust may
induce in many a reconsidering of the questions then raised ;
although the progress of what is called "liberal thought"
may secure a kind of toleration which will not imply any real
apprehending of the sin of man or the free grace of God.

This is Good Friday. I always feel drawn to lift up my
heart for all to whom it is a specially holy day, that they may
find it the occasion of increased faith in the love which tasted
death for them.

Laurel Bank, 21st April, 1862.

. . . I have read Stephen's defence of Williams. It
is very able, and certainly successful so far as bringing out
the latitude permitted in the Anglican Church. The contrast
with the Westminster Confession is fitted to be an effective
diversion; but I think overdone, in that at least it does injus-
tice to Calvin, the quotation from whom rather is a testi-
mony to the self-evidencing light of Revelation, than, as
Stephen says, an assertion that the infallibility of the Bible is
an axiom. The ideas are quite distinct. Many points,
indeed, are over-stretched. And as to Williams, if his faith
on the subject of prophecy be what Stephen represents it,
he has done himself great injustice in writing as he has done,
for no one would have seen it in his essay.

To Mrs. Campbell.

Babberton, near Edinburgh, 30th April, 1862.

Yesterday was a very good day with us.
We accomplished a great deal — thirteen calls ; but only five
of them were really visits, as in all the other eight cases the

20 MEMORIALS. chap. x.

people were out. The first of the five was Mr. Erskine,
with whom I had an hour's talk, about my book ; M. listen-
ing partly in light, partly in mist. He seems very much
pleased so far as he had got, which was nearly through the
first part. He thinks that not only are the thoughts good,
but he thinks more effectively expressed than anything I had
ever before written. M. understood this clearly enough, and
was delighted to hear it. . . Among our disappointments
was, I am sorry to say, Lord Kinloch ; and what is worse, he
is at the Bridge of Allan, and will not be back for ten days.
I enjoyed the evening quietly here with Mrs. Graham's
conversation, and the young ladies' music. . . . Mr.
Erskine thought me in rude health, and remarked espe-
cially the look of strength in my eyes. This to comfort
my own love, who, I fear, will get little sympathy from them
all in her fears that I would be the worse of my book. Yet
they know not how good it has been for me to have had my
love as a check on my working. . . . Dear Mr. Erskine
is mentally very vigorous, but lame, and going out only in a
carriage. He was urging on me yesterday some thoughts
which many years ago I, in a form a little different, tried to
get him to see. But even when the substance of what he
says is true and important, his mode of expressing is most
startling, and to many will be repulsive ; or, if they accept
what he says crudely, will be misleading. How all things
get exaggerated in us as we get older !

To his Eldest Son.

Laurel Bank, Partick, 4th May, 1862. Ps. xc.^

. , . As to the difficult question of the measure of
intelligent acceptance with which men in the ministry are
to be expected to use the words which the Church puts into

^ The 4th of May was his birthday ; and it was his habit to read the
90th Psahii at prayers on the birthdays of any members of his family.

1S60-63. THE BAPTISMAL SERVICE. 21

their mouths, the possibiHty of using fixed forms at all implies
some latitude ; and yet there must be limits, and what deter-
mines these? As to this difficult question, in its reference
to the Baptismal Service, it has appeared to me that one
having a true conception of baptism as being into "the
name of God, the Father, the Son, and the Holy Spirit,"
combined with some adequate conception of that relation of
every man to God which the proclamation of this as the.
name of God implies, ought to feel more liberty in using the
baptismal service than any excepting those who hold baptis-
mal regeneration can feel. Generally we find that any, who
feel confident that what they hold themselves is tmth, feel
the precise identity of their conceptions with those of the men
who fixed at the first the wording of the baptismal service a
matter of minor importance, although all protest against the
avowal of using words in a non-natural sense when this
avowal comes from those whom they regard as erring from
the faith ; and so Low-Churchmen in point of fact take as
much and more liberty in this way than either High-Church-
men or Broad-Churchmen. But without judging the mea-
sure of liberty assumed by any, or shutting the mouth of
each severally with an " et iu quoqiie,^' I say that a man who
sees every child as being in a true and spiritual relation to
Christ, as well as partaking in that flesh in which dwelleth
no good thing, is believing ;;w;r than the framers of the ser-
vice believed, rather than believing what contradicts it. So
that the thanks rendered after the baptism are for a reality,
though with a different conception of the way in which it is
a reality. This I feel to be a far nearer agreement (and
practically an essential agreement) with the conception which
the framers of the service had of the position of the baptised
than any other form of thought not really identical with
theirs. But of course, if absolute identity is due, then a
small and impractical difference is as conclusive as a great
and practical difference.

22

MEMORIALS. chap. x.

As to the righteousness of treating this or even a greater
amount of difference of conception, as not a bar to the use
of the forms of speech fixed by the Church, the shape which
this difficult question has been taking in my mind latterly
has been this : " Has God, by the permission of stereotyped
forms, either forbidden free thought, or, permitting free
thought, has He forbidden entrance to the Church in every
case in which free thought issues in conclusions to the
smallest extent going beyond and diverse from those at
which the guiding men of the generation which fixed the
language of the prayer book had arrived ? " One cannot
be too jealous of himself if taking up this question under
the biasing influence of a personal interest in the answer :
" a bribe blinds the eye of a judge." But taken up purely
as a question of Divine Providence, and the obligations or
duties that may spring out of the condition of things into
the midst of which we are born, the case is altered. But
I shall not follow this farther.

Innellan, 31st July, 1862.

Your present reading^ will, I trust, help you to realize how
high an aspiration it is to contemplate being a minister of
Christ. Yet, with all that is so beautiful in that record of a
man of God, I feel that it presents but a very partial and
limited illustration of the apostle's ideal : " We preach not
ourselves, but Christ Jesus the Lord, and ourselves your ser-
vants for Jesus* sake." To preach Christ as a living epistle
is to manifest his life, — to be servants of others in spirit and
in truth, as the Son of man came not to be ministered unto
but to minister, and to give His life a ransom for many.

Whatever of this preaching of Christ was present in dear
Irving was mingled with and qualified by another ideal : viz.,
that of ^r/a//v representing Christ by the taking of a per-
sonal standing, and exercising a/^rx^^a/ authority distinctfrom
* The Life of Edward Irving.

1860-63. IRVING ISM. 23,

i\\Q atithorify of truth. The progress which his later history
manifests is an increase of this latter element to the practical
extruding of the former. No man can serve two masters.
When a man speaks with authority, not any longer because
he speaks truth, but because he is officially such an one, and
others listen to him with an obedience which is no longer
rendered to the truth as the truth, but to the man as an
ordinance, the process to which I refer has culminated in the
kingdom of Christ's ceasing to be the kingdom of the truth,
and men's ceasing to honour Him as He honoured the
Father ; and, correlatively, men's ceasing to receive His
ministers in His name in the sense in which He desired to
be received in His Father's name.

Thus it has come to pass that the apostles of the Apostolic
Church excommunicate men as heretics, putting down the
views they brand as heresy, as simply and absolutely in the
way of mere authority as the Pope does. It was not easy
to discern the two principles when working together in Mr.
Irving in the time of which you have been reading ; but that
the question was become one of serving two masters became
clear to me in 1833, and the development since of the
Church then coming into being has amply justified the ground
which I then took.

I enjoyed my meeting with Mr. Erskine at PoUoc very
much. He was looking forward to a visit from Jowett.
How different from the difficulty of the path of life to ordin-
ary men is its difficulty to deep thinking men ! and yet how
truly do the words " abide in me" " this is the victory, even
our faith," cover both cases, and direct to what meets our
real need, whichever be our case ! I was struck to mark how
much, after all his thinking and free, open, honest think-
ing, dear Mr. Erskine's firmest hold was manifestly experi-
mental, and what the words of the psalm express, ." I while
I live will call on Him, who bowed to me His ear." ^
^ Psalm cxvi., ver. 2, Scotch Version.

24 ■ MEMORIALS. chap. x.

To Mrs. Macnabb.

CoRRiGiLLS, Arran, August, 1862.

Our weather is now fine, and we have all along had a fair
proportion of fine days. Our Sundays have been specially
beautiful, and our glorious mountain preacher (Goatfell), has
uttered his message with beauty and power ; the best help
for our Sunday thoughts heie, although there is a Free
Church near, which we attend.

I was to one service the first Sunday, and to two last
Sunday. There was a full attendance, and quiet still atten-
tion; but the preacher was trying. The farmer, whose house
we occupy, passes the time during which the farm-house is
let to strangers, in a wing ; and we hear their psalm-singing
at worship late and early, which is pleasant.

How I do wish you could be with us looking at Goatfell !
Now with mists hiding its summit, and leaving it to fancy to
ascend in the darkness to the veiled pinnacle ; now in clear
noonday sunshine, its outline strongly defined against the
blue sky; sometimes a bluish grey haze, not dense enough to
hide any line of its features, still is dense enough to ^;/^ them
and give them a lighter tint, which removes the mountain as
to a greater distance without really filling the eye less, so
making it almost as the vision of an Alp. Then in the even-
ing when the sun is far enough to the north-west, it is all a
deep dark purple, combining with a very peculiar effect with
the golden cloud above, and the light of golden sunset
beyond. ...

Fellowship and communion in the enjojTnent of nature is
resting and refreshing, as that which is connected with life
and actings of the will often is not. I desire more and
more of the power to take the latter to the highest light, in
which the peace of God may so penneate it as to render it a
peaceful following of Him as dear children; for this our prac-
tical walk should be. Sometimes I think I have got more

1860-63. ''THE EVERLASTING HILLSP 25

the secret of this ; and sometimes I seem to have lost it.
But then I get it back again. It is the thread to hold fast in
passing through the labyrinth, I believe the simplest de-
scription of it is, that it is obeying, as to ourselves and
others, the words, " Labour not for the meat which perisheth,
but for that which endureth unto everlasting life."

To Miss Duncan.

CoRRiGiLLS, Arran, 30th August, 1862. .

. I feel all emancipation from bondage to the
present, and to the life that is in our present visible environ-
ment, to be accompanied by a true possession of the past and
the future, along with the invisible ; in the light of which
these come to be truly seen; and by a truer possession, also,
of the visible present itself. Such elements in a visible pre-
sent as are most attractive in that which encompasses me
here do, however, themselves greatly help in this. " The
Everlasting Hills " feel as if they belonged rather to Eternity
than to time, — to the Unchangeable than to the changing.
They are not, indeed, a part of that kingdom which cannot
be moved (for we look for new heavens and a new earth,
wherein dwelleth righteousness) ; but they speak of that
kingdom, and are as a symbol of it, and eloquently persuade
the heart and raise the spirit to dwell in it by faith.

Dearest Miss Duncan, you know that my thoughts very
naturally find their way to you in scenes like this, which I
know you so much enjoy; but Arran and, of Arran, Brodick
especially, as we have been here together. Yet what you
saw and enjoyed, however it may help, cannot enable you
fully to realize what it is to be placed here over against these
mountains, with the breadth of Brodick Bay between, and
high enough to take them in as a whole ; seeing them in all
lights of morning, noon, and evening ; and now in thin mist,
now shrouded in dense clouds ; now with their form and out-

26 MEMORIALS. chap. x.

line strongly marked against the blue sky, owing nothing to
the clouds but their flitting shadows. Sometimes Goatfell
and its fellows seem to have most interest when you mark
them as distinct, and trace the course of Glenrosa where you
know it lies among them. Sometimes the evening sun, far
to the north-west, lighting only their summits from behind,
and causing all that is on this side to be one dark purple, —
while the heavens themselves a.-e an atmosphere of tinted light,
with gilded clouds floating in it, — affects me still more with
that sense of the " blending of earth and heaven " which has
so much power over us, and is intended to have. The "pure
serene " blue ether is the heavenly element in the brightest
day ; and the mountain, where put as a mountain screen be-
hind a rich purple atmosphere, is still the element of earth
in the most glorious sunset. So the "blending" is felt in
both ; but in the latter the heavens prevail more. But I am
not choosing between them, but enjoying both. '■'■He gives
us all things richly to enjoy."

But do not think of me as living a simply Arran life, even
in its most permissible form; and among what besides I
have been passing through have been sad thoughts and
sympathies with the North and the South divisions of that
kindred people so fearfully rent asunder. Our great temp-
tation is to judge 3 our great calling is to prayer.

To Mrs. Macnabb.

Laurel Bank, 13th September, 1862.
I have read the article in the North British, and am
thankful for so really free a spirit in an article from that
quarter. The tone of its reference to me is remarkable, and
along with all else that has been brought out by these two
lives,^ as well as these lives themselves, makes me grateful

^ The Lives of Robert Story and Edward Irving.

1860-63. CLOUGH'S POEMS. 27

for an unlooked-for acknowledgment of me while I was
silent, and attempted no setting of myself right with men.

Therefore, though it is so much short of what an able arti-
cle, %vritten in intelligent sympathy with my faith, would be,
it is enough to encourage me to wait patiently His time whose
wise will in granting or withholding acknowledgment I have
waited hitherto.

To Mr. Erskine.

Partick, 4th October, 1862.

. . . Unless men have something higher than the faith
of authority, and so know that they have it as to be able to
fall back upon it, the abstract beauty or attractiveness of that
which is higher is too apt to be regarded at the most with a
hopeless sigh. Nay, even in fine minds the assertion of the
self-evidencing nature of light, while the light is ?iot yet recog-
nized, sometimes awakens impatience, rather than commands
interest. I have lately had my attention directed to dough's
poems (by Mr. Shairp), and have felt in them — though in a
philosophic garb — the instinctive impatience of the doctrine
of assurance which we were so familiar with thirty yearg ago,
in minds differing widely in respect of religion ; some seri-
ous, some careless, some Calvinistic, some Arminian ; but
which were alike in this that they knew not that they knew
the living God. I say, " knew not that they knew ;" for
I believe that some know God more truly than they know
that they know. At the time I refer to, I would not have so
qualified my language.

Give my love to dear Mrs. Paterson. I doubt not that
she at seventy-one, — as I, at sixty-two, — feels that she is only
learning to number her days aright ; and so is it with you
also, beloved brother, so near seventy-four ! But what our
God has taught us makes the consciousness that we are under
his teaching still, and shall be for ever, a comfort which our

28 MEMORIALS. chap. x.

own slowness to learn, however humbling, cannot take
from us.

To his Eldest. Son. ..

PoLLOC, 19th October, 1862.

. . . The difficulties which you have to deal with are
of two distinct kinds : ist, Difficulties which refer to the
teaching of the Church ; and, 2nd, difficulties which refer to
the character of the fountain from which the Church
professes to have drawn her teaching, viz., the Scriptures.
One may stand in doubt of the deductions made from the
Scriptures, whether they have been correctly dratvn ; or one
may stand in doubt of the authority of the Scriptures from
which the deductions are iiiade. Also, in so far as that
authority is itself the subject of dogmatic statement, the^.
second class of difficulties may be included in the first, and
a part of the teaching questioned may be what is taught on
the subject of inspiration. Here again it is plain that
different theories of inspiration may equally leave the
authority of the Scriptures as to all that is Christianity
unquestioned. Thus one man may say, "The Bible was not
intended to teach geology or astronomy; therefore my
faith in what it teaches in its own proper region is not
affected by scientific difficulties as to what it teaches on
these subjects." Another may say, "Whatever is taught as-
to any region of knowledge must be according to the truth
of things, however our partial apprehension may be unequal
to the task of .harmonizing." While both are prepared to
bow to the Scriptures, as to all which they are agreed in
regarding aS the great subject ol Revelation.

Yet there .are theories of inspiration which so blend the
subjective with the objective, in the conception formed of
the state of mind of the inspired, as to reduce the Bible to
the level of other books, in this sense, that, even as to

1860-63. MODERN THEOLOGY. 29

essential Christianity, after we have read, the task of
separating the Divine from the Human remains. What an
apostle has taught may, in this view, be ascertained, and the
question " How much of this is truth ? " may still remain.
The assumptiort that inspiration is such a thing as justifies
Qur acceptance of what the Apostles taught as Christianity,
was formerly the state of mind in which all who accepted
the Scriptures as a revelation, took up questions of doctrine.
Trinitarian and Unitarian alike appealed to Scripture. Now
the battle has passed into another field. Men are impatient
of quotations from Scriptures. They take the Scriptures up
to sift and prove their teaching, prepared to find much
of that teaching merely human, and to be dealt with
accordingly.

But whether the question be one, as formerly, of ijiter-
.J)retation, or, as now, of authority, my conviction is, that the
danger of falling into, error, and the hope of attaining to
truth, turn always on the measure of preparedness to
welcome and respond to what God is teaching. Among
those who bow to the authority of Scripture there is
sufficient diveisity to show that so to bow is no security.
And, although I would not willingly allow any student of
truth to come down from tlie position that the teaching of
St. Paul is true whether he understands it or not ; although
be is right in doubting that he yet understands it while he
does not yet" see the glory of God in it; — still, I feel that
the man who has "the love of the truth" in him is more
likely to receive the truth from the Apostle, even though
according to his theory he believes that it is present in a
mixed state, than the .."man who without the love of the
truth reads the Apostle's words, as those of en unerring
teacher.

Believing as I do that- the apostle was in divine Hght,
I expect the lover of the truth to end, though he may not
begi7i, with this conviction. Receiving at first only what had

30 MEMORIALS. chap. x.

the witness of light to him, — feeling that the rest might be
error, — he may have gone on seeing the portion that had
the witness of light getting larger and larger, and the
remnant of darkness becoming less and less, until this
latter quantity has vanished. But doubdess long before this
the ultimate result will have been anticipated, and as one
passage after another has become clear, being understood,
the conviction will have become irresistible that the remain-
ing darkness was only in the reader.

Having this conviction both as to the powerlessness of
mere deference to the authority of Scripture to secure us
from error, and as to the protection that is in " the love of
the truth," even when one's concepdons of the Inspiration
of Revelation are inadequate, I am of course more anxious
that you should have in you the love of the truth than that
you should be in clear light as to inspiration. At the same
time, if free thought has so often wandered, even while
the authority of Revelation has been most fully recognized,
it is clearly in greater danger still when that authority is not
recognized. For myself, I feel that I might have rested in
much rejection of Scripture if I had felt at liberty to refuse
portions in which I did not see what was of God ; while these
very portions have afterwards come to seem to be full of
divine light. This has been my experience as to the eighth
chapter of the Episde to the Romans, and my hope is that it
may yet be so as to the ninth.

This is not the letter which I promised, but it may be its
suitable precursor.

POLLOC, 2 1st October.
. . . I think you know that I have no superstitious
feeling about the Bible. I believe that it contains a divine
revelation in the light of which I desire to be ; but I do not
forget the great diversity in its constituent parts ; and I am
simply anxious to accept each part according to what it is.

1860-63. SUBJECTS FOR CRITICISM. 31

Thus I believe that the prophets were the teachers of their
own generation. I beUeve, also, that they had a further
function which connected them with the church in all time.
How any particular portion of their writings is to be under-
stood,— whether as simply a word to the men of their own
time, and a divine comment on present things, or as a
word for the future in its great bearing, however fitted to be
light also to their own time, — this I feel a proper subject of
study : nor do I feel my general faith in the Scriptures at all
touched by the conclusions of this study. What I am jealous
of is, not the conclusions of fair criticism, but certain assump-
tions as to what is antecedently believable and imbelievable,
which hinder fair criticism, and tend to make it a process of
stretching the Scriptures on a Procrustean bed : a process
which, used by a Hugh Miller in what seem to him the
interests of orthodoxy, offends, but which is, of course, equally
(though I do not say more) to be condemned used in the
interests of heterodoxy.

To Rev. D. J. Vaughan.
Laurel Bank, Partick, 29th October, 1862.

. . . I trust you have both returned home much the
better in every way of your time in Scotland, and converse
with nature in my native land. How the places you have
seen without human associations would have spoken of per-
sons to me !

When you find leisure for your contemplated letter please
tell me what you feel, and what the younger clergy feel, as to
what Lushington's judgment^ amounts to. There has been
an article, which however I have not seen, in the Westmin

^ This refers to the judgment given in the Court of Arches on 25th
June, 1862, " which was in form interlocutory, but in effect a full
treatment of the merits. " Dr. Lushington's final judgment was given
in December. See Ecclesiastical yudgments, pp. 251, 252.

22 MEMORIALS. chap. x.

ste7- Review, urging that, if before, at least not now is " sub-
scription no bondage." If this article is in the spirit of the
famous one on the Essays and Reviews, I would not attach
much weight to it. The subject of articles, and the requisi-
tion of subscription to them, is one of much difficulty. But
in proportion as the Church of England is seen as related to
God as a divine ordinance for light in the land, and as we
cease to look for a perfection in the ordinance of the church
which we look not for in any other ordinance, — as the
family or the State, — we must feel that articles of faith
must be thought of as connected with an imperfect and pro-
gressing institution. If also we are enabled to be pure in
our desire to minister in the church, we shall feel it a solemn
thing to say, " God shuts us out from this ministry, for He
has permitted in His providence conditions to be attached to
it, which are incompatible with a true confession of Christ."
li light shuts us out, then how is this an ordinance _/^r light?
Yet the light that is in the great body may conceivably be-
come darkness, inasmuch as darkness may come to bear
rule. We, I suppose, would say that it is so in Roman
Catholic countries ; Unitarians must hold that it is so in
England. Only it is no mere inadequacy, or vagueness, in
the light of the church of a particular time, and in the em-
bodying of that light in articles, that would amount to
this. . . .

To the Same.
Laurel Bank, Partick, 13th November, 1862.

My dear Mr. Vaughan, — I knew nothing of Bishop
Colenso's book until a day or two before its publication,
when a friend of his (and of Mr. Maurice) sent me the pre-
face and the last chapter (in proof); and mentioned also
what Mr. M. felt about it, and the step which he had con-
templated, but which he had been persuaded not finally to

1 860-63. BISHOP CO LENS 0. 33

take. I got the volume on its coming to Glasgow, and read
it with painful interest, while with much tenderness for Bishop
Colenso in his embarrassing position. I have much sym-
pathy with Mr. Maurice in what I believe him to be feeling ;
although, as I always regret when a churchman comes down
from the higher ground of "What is true?" to the lower
ground of "What does the church teach?" I shall be
thankful if he keeps on the higher ground, and is not tempted
to come down to the lower ground.

Mr. Maurice's frequent testifying to the creed of the
church, — even to the extent of expressing thankfulness for
the Articles, — would save him from any suspicion of incon-
sistency in making an appeal to what the church has de-
clared, so far as his own position is concerned : but he has
contended for toleration in a case which differed from the
present only in degree, if even in that ; I mean the case of
the Essays arid Reviews ; and I should regret to see the
taunt addressed by others to the writers of that volume ad-
dressed by him to Colenso.

But I am very thankful, whatever he does, that he has not
come out of his present position in the church, as if that
were necessary to his acting freely. Such a step would be
sure to be misunderstood ; — unless, indeed, he has come to
the conclusion, that Dr. Lushington's judgment has made
" subscription " to be no longer " no bondage."

As to this, I do not know how far a judgment such as this
(supposing it confirmed) is to be regarded as determining
the constitution of the church, — however it may be effective
in penal consequences to individuals. I cannot myself see
how the church can consent to be other than free in declar-
ing the truth — of course submitting meekly to whatever this
may involve. I know the habit of the English mind as to
the authority oi judgments, as fixing the meaning of laws.
But the infallibility of judgments is not, I suppose, assumed.
It surely is competent in civil matters to go back from the
VOL. II. c

34

MEMORIALS. chap. x.

decision to the statute. Is it not ? But whether this would
be done hopefully in a question of doctrine, or not, it might
be — I think, would be — a part of faithfulness to Christ to
take this course in reference to any decision that interfered
with " the liberty of preaching." Nay, it appears to me
that it is allowable, not only to fall back on what deeper
truth underlies the truth recognized in articles of faith (in
which light I always saw Mr. Maurice's acceptance of the
Articles); but even to dissent from whatever mixture of error
the imperfect light in which articles have been framed, may
have caused. It belongs, it appears to me, to the living
church to accept the purer teaching, or to reject it, and the
teacher with it, — doing this at its peril. This appeared to
me clear when teaching what I knew the living church in
Scotland was likely — and, unless by some special grace of
God, was sure — to reject. And although I felt it right, see-
ing ground for so thinking, to state reasons for concluding
that the word " redemption " was not used by the Westmin-
ster Assembly in the sense in which holding redefnption limited
was a limiting of the atonement, I was at pains to make it
clear that I stood simply on the truth of my teaching, — its
hannony ivith the Scriptures. I did not, indeed, then see
the subject of election as I now see it ; otherwise I must
have recognized a pointed contradiction of a part of my
faith, as contained in the Westminster Confession. But the
liberty which I claimed I claimed on ground which even that
would not have affected. But even with that extent of dif-
ference, I would have felt it my part to witness faithfully to
the truth which I knew \ — their part to weigh its claim to
be truth.

I was not understood then ; nor would one taking the same
line be likely to be understood iiow. "As deceivers and
yet true" is among the most repulsive aspects of the cross.
But the risk of misconception was to be faced in the en-
deavour to force my brethren to come direct to the question,

1860-63. THE WESTMINSTER CONFESSION. 35

" Is this the truth ? " which it was their temptation to shirk.
How many would have shrunk from saying, " I beUeve that
Christ did not die for all men," who had no difficulty in say-
ing, '* The Confession says He died only for the elect, and
that is enough for us." I remember well the pain with
which I heard one of my judges (a D.D.) say, " He cannot
preach this, and be a minister of the Church of Scotland.
Let him go to England and preach it, and we may bid him
God speed." This was, I believe, an extreme case. But I
was thankful, and am now thankful, that any measure of
liberty to get away from the question, " What is the truth of
God here?" I protested against.

You will see, if I have expressed myself now with suffi-
cient clearness, how to me the pain of reading Bishop
Colenso's book was, that he should have come to such
conclusions, or, having come to them, that he should
have felt it his duty to publish them, rather than that he
should not have felt it necessary to denude himself of
his position in the church before publishing them. Of
course I feel that his position as a bishop makes the
power of his book for evil greater ; as, I would also
say, it made the call upon him to take counsel with his
brethren, and to seek any light for guidance that might be
in them, more imperative. And I am quite unable to see
how a man should feel called at so terrible a risk to disturb
men's historical faith, — however clearly he might conclude
that that faith accepts errors as to such matters of fact as he
discusses, — unless he saw some element of eternal truth to
be involved. But, indeed, I expect, when he has gone
through the task which he has set to himself, and we know
all his thoughts, that it will appear, that it has seemed to
him that these matter-of-fact errors, as he conceives them to
be, have infused some evil element into our thoughts of God.
If it be so, this has not been to him a question of discretion
or wise reticence, but something far more serious, involving

36 MEMORIALS. chap. x.

not arithmetical or physical difficulties merely, — though
these he puts forward first, — but what he feels to be moral
and spiritual difficulties.

I feel deeply for Mr. Maurice, not only because he has
been so much in the van in our day in free thought, and may
be felt by Bishop Colenso to have given the impulse to free
thought to his mind ; which also Mr. Maurice may at one time
have himself thankfully perceived to be the case : — but more
especially because he has done so much to claim for the Old
Testament a unity with the New beyond what has been
generally discerned ; and has himself so deep a faith in that
unity, that he must feel — what we may all feel — that to touch
the one is to touch the other. This I, at least, feel — to a
degree that makes the desire for an answer to this book at
this moment painfully earnest, — an answer that may be as
easily understood as the statements to be answered, and
which therefore I could offer to others as a simple and
straightforward reply. Nothing of what occurs to my own
mind has this character. Such reply may be found in some
more accurate knowledge of facts, and yet, for the trial of
men's faith, may remain undiscovered. But nothing occurs
to me that is not apt to appear a straining, though no sucli
straining is so hard of faith as the conclusions which the book
involves.

My mind has been so full of this matter, — and of the pos-
sibilities of the near future to you, and my other friends in
the Church of England, — and to the Church, — and to the
land, — that I have written all this before coming to the sub-
ject of my letter — that subject on which you ask me to write.

I have felt enough in my own experience of what you ex-
press to be able, I think, to enter fully into your difficulty.
I have felt the mention of long seasons of prayer, in the
record of holy lives, as convicting me of great short-coming ;
and, though I have come to distinguish between much time
spent in the thoughts and the language of petition, and

iS5o-63. SEASONS OF PRAYER. 37

actual communion with God in prayer, and to see that a low
conception of what such communion [is] as known in spirit
and in truth, may permit a satisfaction in seeming prayer
beyond the reality of prayer, and in this way have come to
make less account than I once did of the mention of " hours
spent in prayer," — still I have had no liberty to cut down the
apostle's experience, or on this ground to reconcile myself
to the consciousness of coming so much short of his de-
mand. From any feeling of this kind I was the more shut
out that to me our Lord's teaching, and our Lord's example,
have always seemed to raise the standard at least as high as
his servant St. Paul raises it. There may be as real com-
munion in meditation as in prayer ; there may be as much
faith in expecting as in asking y but, in the light of the know-
ledge of the evil that is and of the good which God 7vills to be,
prayer according to that will of God seems to have a fixed
place between desire and hope. My whole conception of our
Lord's dealing with the evil in reaching to the good is ac-
cording to this. Besides, also, what seems to me the statural
process of light as to evil, present in union with weakness and
dependence, and with faith that the evil is not according to
the will of God, moving to prayer to God concerning that
evil, and of light as to the good which may take the place of
that evil, moving to prayer that it may take its place, — be-
sides this it appears to me to be constantly coming out, as I
may say, that this was a process ever going on in our Lord's
inner life of intercourse with the Father, as what was of the
inward essence of that ' doing always that which pleased the
Father ' of which He speaks. And as to more marked and
special events of asking and receiving, how striking (what
has been noticed) the mention that He " continued all night
in prayer" just before choosing from among His disciples
the twelve to be apostles. This record of our Lord's con-
iinidng all night ifi prayer has been, I confess, more fre-
quently present to my thoughts both for rebuke and for

38

MEMORIALS. chap. x.

guidance (I do not mean as the actual amount of time) than
the practice or teaching of St. Paul ; though these accorded
with this, and his exhortation to " pray without ceasing" has
been to me one with our Lord's " speaking a parable that
men ought always to pray and not to faint."

As to making the example of the apostle, or even that of
our Lord, a law to oneself, this as you say would be to let in
an element of bondage. Let us rather see prayer in our
Lord as an eleme?it of the life given to tis in Him, and prayer
in St. Paul as the presence of this element of that life in a
man of like passions with ourselves ; for so those should look
at both to whom eternal life is the gift of God in His Son,
and whose faith in this gift is helped by cases of manifest
participation in it by men ouf brethren. The perfection of
this element of the life of sonship in our Lord, or its high
measure in the Apostle, should no more cast us down, under
the sense of the smallness of the measure to which we are
attaining, than the smallness of our personal measure of at-
tainment in holiness or love.

As to the greater sense of easy flow in our spiritual life
when much prayer is not attempted, and we rather rest in
meditation, and childlike waiting on the will of God as it
takes form, I know perfectly the difterence which you mark.
But self-examination has led me to the conclusion that this
greater sense of ease and freedom arises from less being at-
tempted in the way of faith in the living God, and in con-
sequence short-coming being less revealed in our conscious-
ness. That most tests our faith in God which most demands
trust of that kind which contemplates an effective influence
on the future through a response in God ; and this character
is distinctive of prayer as compared with meditation. I never
am so conscious how small the measure of my faith is, —
never so remember with comfort our Lord's gracious ac-
knowledgment of its value when but as a grain of mustard
seed, — as when seeking the reality of prayer.

1860-63. THE REALITY OF PRA YER. 39

I would say, also, as to comparative pleasafitness, that, if
less stmny than seasons of holy meditation, or believing re-
pose under the shadow of God's wings, moments of conscious
trust in prayer have in them a consciousness of personal
meeting with the living God, — a true transaction with Him, —
which, both in itself and in the effect which remains from it,
in the forms of humility and brokenness of spirit, and
strengthening of the habitual faith, is beyond all price.

As to the coming in of legalism I may add as to my own
experience, that neither formerly when I used to set apart
more time for prayer, nor latterly since prayer has been less
of set purpose, and more the natural form which thought and
desire have assumed in the turning of the heart to God, as
things have been habitually taken to His light, have I felt any
legal bondage as under a task-master. What I have felt of
self-condemnation has been, I think, what has been in-
separable from seeking an ideal far above my attaining ; only,
as I have said, that the nature of what has been sought has
made the short-coming to be more felt.

I must stop. I have read over what I have written, and
think I could make it clearer were I re\vriting it ; but I hope
you will have no difficulty in understanding me : and you
will enter into my reason for making my answer so much a
confession. I will only add that I am very fearful of giving
place to the temptation to wait upon the evolution of a Bene-
volent Fate, rather than to deal with God as the Hearer and
Answerer of prayer. . . .

To Mr. Duncan.

Laurel Bank, Partick, 15th Nov., 1862.

Your letter found me occupied in writing to my friend,
Mr. Vaughan of Leicester, in reply to a very pleasant letter
from him, which I was answering at considerable length. I
would have more pleasure in meeting your request had I

40 MEMORIALS. chap. x.

felt in clearer light on its subject. Indeed, in that case I
would probably have written without waiting to be asked to
do so. Yet the thoughts which I myself turn to for comfort
I may offer for your comfort.

For the first time I have found myself unable to meet
with its db-ed and appropriate reply an attack on Revelation.
I have no answer to Bishop Colenso's book on its own
ground, and meeting it directly. My persuasion, neverthe-
less, is, that in the full knowledge of the facts such an
answer would be readily seen. The explanation must be as
simple as the difficulties are. The real history can have
had no contradictions, however this appearance of contra-
dictions has arisen. But the needed knowledge, if to be
had, I at least have not. It may be graciously granted, or
it may, for the trial of men's faith, be withheld.

However this may be, I feel justified in retaining my
confidence in the Sacred Record ; not merely as a matter of
religious comfort, — which it very obviously is, — nor yielding
to a blind conservative instinct, however much this might
be my tendency were the occasion less searching and
rousing; but as the reasonable alternative. That is to say, I
feel it more reasonable to assume that there is some simple
natural explanation, though I know it not, than to assume
that the edifice of our Faith, — the substructure of Judaism,
and the superstructure of Christianity, — rests on a hollow
foundation. It does not appear to me just or reasonable to
ask us, standing where we stand in the course of time and
history of man, to take up the Exodus and examine its con-
tents, in order to measure its claim to our faith by the
result of what is called historical criticism, ignoring what we
know of its relation to Judaism and Christianity. It sounds
plausible to say, "Put aside the prestige with which it comes
to you, and judge of it as you would of anything coming
down to you from a remote antiquity with no special prestige
at all." But we cannot get quit of the prestige with which it

1860-63. COLENSO ON EXODUS. 41

comes to us. We dare not make the attempt if we would
weigh in just scales its claim on our faith.

To determine what it is in itself, we must take into
account the work which it has wrought in the earth. We
must realize the present, and travel up the past ; we must
start from Christianity as a fact, — a form of human thought
and feeling — a life seen in men; we must trace Christianity
to Christ, realizing our faith as to Him, — what we believe
Him to be, what many of us can say we know Him to be ;
we must ascend from Christ to Moses by the light of His
testimony to Moses' prophetic words concerning Him ; we
must consider how the language of the Gospels recording
our Lord's personal ministry, and the language of the
Epistles after the gift of the Holy Spirit, and all that we
esteem Divine Revelation do\vn to the mention of "the
song of Moses and of the Lamb" in the book of Revelation,
are all one in the place given to Moses ; we must, in the
light in which we thus are, trace back the development of
the divine counsel to its earlier stages, and so ultimately
reach the Exodus; and then, having approached the Exodus
by this path, ask ourselves, " Is it easier to believe that the
difficulties urged by Bishop Colenso have some explanation
though we know it not, or to believe that these difficulties
discredit the Exodus, and leave for the germ of this divine
development only a fiction ? " These are the horns of the
dilemma between which this book seems to place us. But
which horn must yield I cannot doubt. Putting the
analysis of the book and what we know as the history of
the book into opposite scales, the history must outweigh the
analysis.

But however strong this position is, and however peace-
fully we may occupy it, it is impossible not to feel that one
would gratefully welcome direct answers to the Bishop's
objections; nor can one withhold the endeavour to find such
answers. ... .

42

MEMORIALS. chap. x.

[After examining several points in detail, he continues :]
But I cannot believe that arithmetical and physical difficul-
ties have been what weighed most with Bishop Colenso.
He has moral and spiritual difficulties also; difficulties in
identifying the God of the Jews with the God and Father of
our Lord Jesus Christ. I shall not notice these now. . . .
I feel as yet that I cannot go through the whole subject as
I would like to do. Let us wait in faith and in prayer ; for
answers as level to all capacities as the objections would
seem a great mercy, however needed the trial to which faith
is in the meantime subjected. . . .

To his Eldest Son.

Laurel Bank, 30th Nov., 1862.

You have learned from your mother that our dear kind
old relative. Dr. M'Leod, has been taken away, leaving a
blank in his home that may be more felt than had he been
taken years before, ere decay had made him the subject of
so much nursing care.

I returned from Edinburgh on Thursday, and went early
on Friday, — first to Norman and then to the sisters, and
then to the widow and the daughters. I may say that I
went as a mourner to these mourners ; for I feel his death
both as the removal of one from whom I have experienced
much kindness during the fifty-six years to which my re-
membrance of him extends, and as the breaking of the last
link with that past of which my beloved father was the
central interest.

This blow has been sudden, inasmuch as he was better
since his return to Glasgow a week before, than he had been
on the occasion of his return for some years ; although they
have latterly always felt their hold of him very slender.
They are feeling under it no more, I think, than it is well
that they should feel.

1860-63. LETTER TO MAURICE. 43

The funeral is to-morrow. I shall be of those who go to
Campsie. The bulk of the company go no farther than the
Infirmary Square.

To Rev. F. D. Maurice.

Laurel Bank, iSth December, 1862.

My dear Mr. Maurice, — I have been much with you in
thought and sympathy since I have known your recent trial,^
— a trial the measure of which none can estimate who have
not learned to prefer Jerusalem above their chiefest joy. I
have asked myself whether I ought not to write to you ; but
I felt that I did not know enough of what special circum-
stances may have made this painful event more painful to
you than to myself and others, to whom it is causing so much
pain, to permit me to do more than say how much I have
had you on my heart before Him who knows it all ; and
that I should be enabled so to bear you on my heart was
more important than that you should know what I was feel-
ing : though true sympathy is helpful even as sympathy, —
chiefly, I believe, because it helps our faith in the great
Fountain of Sympathy.

I now write to thank you for your dialogue on Family
Worship. I have read it with much pleasure, — I may say,
miKch " comfort of love ;" and it has been no small addition
to my enjoyment in it that it permits me to see some of our
Father's care for you at this time ; for you must have been
proving in writing that " the Spirit of truth " is " the Com-
forter," and the comfort He ministers " everlasting consola-
tion."

I know little of historical criticism. In its present state
it seems to have its chief value in being a peculiar and very
searching trial of our faith. It may yet develop into an aid
to faith. This I cannot doubt it must become if it ever

^ In connection with the publication of Bishop Colenso's book. See
above, page 32.

44 MEMORIALS. chap. x.

attain to what it aspires to, viz., a true matter-of-fact restora-
tion of the past. But at present it seems to be simply a trial
to the faith held on higher grounds, with which its imperfect
and fragmentary results are not seen to harmonize j doubt-
less only because they are imperfect and fragmentary. But
what is as yet adverse to our faith, whatever it may become,
is best met by laying the foundations of that faith more and
more deep : or rather, goiiig down into its depths, and
taking others with us to be comforted in seeing how it rests
on the Rock of Ages. This you have done with your Lay-
man, and his comfort is uttered in the words — for which you
must have given thanks in u-riting, as I did in reading them
— " The sight of my children, the thought of what they are,
and what they are to be, — yes, my friend, I must hope that
they have a better Father than I have ever been or ever can
be to them." . . .

Ever, dear Mr. Maurice, yours most truly,

John M'L. Campbell.

To his Sister.

RosNEATH Castle, 21st January, 1863.
I am now, the doctor says, " progressing daily,".but most
slowly certainly. I am putting myself entirely in his hands,
and will not move until he pronounces it safe. This the
Duke and Duchess both insisted on, with perfect truth of
interest in me I most assuredly believe. Their kindness has
been marvellous, and not to be told.

My fondest love as of one alive from the dead.

To his Niece.

RosNEATH Castle, 24th January, 1863.
My loving Mary, — Yours has been a large share in what
we have passed through. May your sharing in the blessing
which I trust will come out of it be as large !

1S60-63. RECOVERY FROM ILLNESS. 45

I am not writing a letter, darling, only showing you and
Mrs. Paterson, and your Mary, and the other dear ones
there, my hand-writing, as telling of my progress, — progress
back to you all.

Oh ! darling Mary what a mercy not to have passed hence
in a mist and darkness, unconscious to the great event. Yet
there would have been no darkness with Him, nor risk to
what has been committed to His trust. I feel the broad
ground on which Mr. Maurice loves to place us all very
precious. Yet can give special thanks for having been
brought into the fellowship of the words, " The Lord, whose
I am and whom I serve."

As to passing hence in consciousness rather than uncon-
sciousness, I have desired of the Lord some fellowship in
the words, " Father, into thy hands I commit my spirit."

Laurel Bank, Partick, 27th February, 1S63.

My dearest Miss Duncan, — I write a few lines to go in
this cover for you. Your deep interest in my illness — as
well as dearest John's — comforted me at the time, and com-
forts me still when it comes back on me ; as all the deep
feeling of which I have been the subject at this time has
done, and does : for it all speaks to me of the Eternal Foun-
tain of Love. " Of His fulness have all we received." How
comforting, in the ebbing and flowing of our own hearts, to
realize that the ocean is ever full ! No form which the
words, " God who quickeneth the dead, and calleth those
things which he not as though they were," take, more fre-
quently brings me help, — needed help, — than as (when my
heart is cold and dead, and I feel not to any as I desire
to feel) the assurance that the fountain of my life, — of love
as my life, — remains with God. It is no small element in
the comfort of the hope, " When I awake I shall be satis-
fied with thy likeness," that the love which is the likeness

46 MEMORIALS. chap. x.

hoped for, is love to our brothers and sisters, as well as love

to our Father.

I was much refreshed by your dear brother's visit. . . .

I am sure signs of decay in dear Mrs. Duncan must sadden

you in the thought of the blank her removal will cause ;

though it is "a calm decay," and I doubt not "peace divine"

blends with her natural happy temperament. — Your very

affectionate friend,

J. M'L. Campbell.

To his Eldest Son.

Laurel Bank, 25th February, 1863.

. . , I thank you for Clark's Sermon. ^ I gather from
its tone that those in the church who claim and use liberty
of thought, at whatever point they may individually stand,
are determined to show fight, and not to recognize as legiti-
mate any lower question than "What is the truth?" This
much I see ; but not at all that he has accepted Colenso's
conclusions, or those of any other inquirer. He is led away
by a mere seeming analogy when he likens " articles of
faith " to " terms of a treaty of peace." They are the mani-
festo of a party, not the compromise of opposing parties.
But this, the true view, does not add to their authority, which
never can be more than that of commentary by erring men,
giving their interpretation of Scripture. It is quite startling,
after what one has been recently reading, to take up a volume
of the holy men of the last or the previous century, and
meet texts of Scripture as quoted by them; that is, ever as
axioms (in whatever sense they understood them), — axioms
or unquestioned postulates : and theoretically, in all that
is moral and spiritual, this authority would seem still con-
ceded even by those who take exception in the regions of

^ A sermon preached by Mr. W. G. Clark in the Chapel of Trinity
College, containing some reference to Bishop Colenso's publications.

1860-63. AUTHORITY OF SCRIPTURE. 47

science and history. But one feels that in no region is the
written word bowed to as it was. Yet I trust that in those
who are more occupied with what they believe than with
what they doubt, submission to the authority of God may not
be less than it was.

I must not write on. I felt the other morning, in reading
an Epistle which I had not read for some time, all its living
truth and divine love freshly affecting me, and yet as what I
had felt before; and, in reference to something that had been
urged as lowering its claim on faith, I felt as one does when
with an old friend, against whom something has been
speciously said in his absence, to which the heart can give
no place in his presence. ... I am now out daily and
superintending gardening, though not yet handling the
spade, or even the hoe or rake.

To Mr. Erskine.
Laurel Bank, Partick, 2nd March, 1S63.

My very dear Brother, — I have delayed long thanking
you for your two letters, — your letter to my wife, and your
letter to myself. Your seasonable words to her were, I
believe, very helpful to her ; beside the help that is in all
sympathy ; and I ought to find your realization of the Lord's
dealing with me a help to my own realization of it. This
has come only gradually. Indeed it has only been since I
have been better that I have learned how ill I had been. I
have by this time had much deepening of old lessons ; and
some new apprehensions also of our Father's love ; and of
the faith which honours that love most. It is a large faith, as
to all things ; giving strength to " be still and know that He
is God."

I am thankful that dear Mrs. Stirling is left with you still
for a season. I have no doubt you have personally felt it
sparing mercy. And it is so, though not in the same mea-

48 MEMORIALS. chap. x.

sure, to many, who will feel her removal a blank and a loss.
Please remember me in love to her. It may be long before
I see her ; but I have comfort in thinking of her as still in her
own place in your dear circle. Unless your way is ordered
to the West I may be long before I see you either ; as liberty
to leave home seems indefinitely distant.

After having it beside me for some weeks unread, I have
this last week ventured to read Bishop Colenso's Part II. I
shrunk from the pain I believed it would cause to me, and
was waiting to be physically stronger.

The conclusion that we are to be contented, in exchange
for the " cloud of witnesses," to possess a series of parables,
is too dreadful. The first that we are allowed to know as a
real man is Samuel; and the work ascribed to him, if wonderful
as a work of art, must still revolt as a pious fraud. Yet even
as a work of art, the understanding of the details of. the
Exodus, which is here assumed to be the true one, implies a
supposing of impossibilities, and a stating of them as facts, to
a degree that no writer of fiction, with even much less mind
than is ascribed to Samuel, could have fallen into. What-
ever the true history of the, Pentateuch may prove to be, I
feel that which Bishop Colenso offers as his hypothesis in-
credible.

I have gone beyond my tether (one sheet), and will stop.
With many thanks for all your inquiries about me and the
course of my illness, and ajl the untold thoughts of loving
interest which were thus partially expressed, — I am ever
your very affectionate brother,

J. M'L. Campbell.

To Mr. Duncan.
Laurel Bank, Partick, 24th March, 1863.
. . . I am very glad that you were at Edinburgh on
the loth. Your feeling about the nation's strongly expressed
fellowship in the joy of the Royal Family has been quite my

1860-63. STANLEY'S ''JEWISH CHURCH." 49

own ; and, in connection with the previous sympathy in their
sorrow, is indeed a most pleasant outcoming of the national
unity and life. I was glad to see an expression of some
appreciation of it in some of the French papers.

. . . I have at present Dr. Stanley's " Jewish Church,"
which I am reading with much interest. This volume begins
wath Abraham, and comes down to Samuel. I am thank-
ful for the firm hold of the great facts which it indicates,
written as it has been since Dr. Colenso's disturbing of men's
minds. At the same time, in his conception of Abraham's
offering of Isaac he seems to accept Mr. Maurice's view ; and
otherwise indicates a welcome for all that lessens the de-
mand for the faith of the supernatural ; while he is very far
from withholding that faith altogether. My own feeling is
that, the supernatural being once recognized as having a
place in the dealing of God with man, we ought to have no
leaning one way or other, but be open to evidence as to facts
in every individual case. I think you will find this volume
pleasant and profitable reading.

To the Same.

[April or May, 1863.]

. . . I am sending for your perusal, by the same post
with this, a publication by my friend, the Vicar of St. Mar-
tin's, Leicester, which he has sent to me, and which will
interest you. Its tone is solemn, and its feeling deep.

I have just read David Elgmbrod, by the author of Within
and Without. Its aim is the highest teaching, and I trust it
will be profitable to many. From how many sides do we
hear voices uttering free thought on the large hope for man
that is in God ! I have just had sent me by a friend whom
I may have mentioned to you, Mr. Dunn, of the Borough-
road School (but he has now retired), a book in two volumes
on The Destiny of the Jiinnan Race, which, though not

VOL. II. D

5°

MEMORIALS. chap. x.

teaching " Universalism," which he disclaims, still argues
from the Scripture in favour of the hope of a largely extended
salvation, beyond the comparatively small flock of the elect
saved in this dispensation. Norman M'Leod was surprised
lately in England with the freedom of thought on this sub-
ject which he met in some Evangelical Dissenters of
considerable mark. . . .

To Mrs. Macnabb.

Laurel Bank, 5th May, 1863.

I have not seen much of Norman for a long time. His
time is so very full when at home, and he has been often
away besides. But he came down last Friday, and he was
some hours with me. Had you been in England you would
probably know fully the coarse attack or series of attacks on
Good Words by the Record newspaper. I only know what it
has been by report. I asked Norman to send the numbers
of the Record to me, but he did not ; thinking they would
only vex me for no purpose.

I see the Free Church people have also been stamping
Good Words with condemnation, on the absurd ground that
the matter in it, professedly a magazine " for all the week," is
not exclusively Sunday reading.

I see in the Times of yesterday a well-merited censure of
Dr. Candlish, and of the Free Church Assembly which
heard him without protest, for his " impertinent and unfeel-
ing " attack on the inscription on the monument to the Prince
Consort at Balmoral, on the ground that it is "a quotation
from an Apocryphal Book " {Wisdom, iv. 13, 14). My Mary
and I of course immediately remembered the comfort which
the application of the passage to beloved Campbell had
given to you; and we felt that though Dr. Candlish had
sought to guard himself by saying he regarded the selection
as " the deed of the Broad Church clergy about her," it has

1860-63. INSPIRATION NOT VERBAL. 51

most probably been her own selection, embodying as the
words do her own estimate of her husband.

To Mr. Erskine.

Laurel Bank, 26th May, 1863.

My beloved FRiEND,^Your letter was most welcome ;
and I have desired to write to you ever since I had, through
it, some communion with you ; feeling that no other inter-
change of thought or feeling with you seems now to remain
to me. Yet I trust we have communion when we are
present to each other's minds in association with those
views of our God, and His ways, as to which we, in measure,
see eye to eye, and in which we rejoice together. Two
words of Scripture, whose drawing seems to be in different
directions, often appear to me to press on you and on me
severally: your word being "Forgetting the things which are
behind, and stretching forth to things still before ; " mine
being " Hold fast the beginning of your confidence." I am
quoting from memory, and in so doing risk offending my
friend.

As to ordering of words, and selection of words, in connec-
tion with the great question of the day, — I mean "Inspira-
tion,"— I have been feeling two facts to be very teaching ; —
I St, the quoting from the Septuagint by the Apostle; and
2nd, the necessary dependence upon translations of the
great mass of the readers of the Scriptures. Are we not
taught by these facts that the responsibility connected with
the possession of Revelation turns upon the substantive
truth revealed, — not on the precise words in which it is con-
veyed ?

[After referring to some letters, which Mr. Erskine had
forwarded to him, on the subject of spiritual gifts:] I
remain still ignorant of the nature of that consciousness
which those have known who have been yielded to the

52 MEMORIALS. chap. x.

power of the Holy Ghost; which clearly was not of the same
nature with our obedience of faith in the light of truth,
because often (as when a man sjjoke in a tongue, his under-
standing being unfruitful) there could be no discernment of
the glory of God in the matter which was the subject of the
utterance, which could be his warrant for being sure that, in
uttering it, he was yielding himself to the Spirit of God.
The gift of tongues, disjoined from that of interpretation, is
the strongest case : but in regard to other gifts there is, in
the record of them and of their manifestation, what separates
between the consciousness, whatever it was, which gave the
certainty that the power yielded to was the Holy Spirit, and
our experience in being taught of God and seeing light in
His light.

The presejit interest of this subject to me is not what it

was in the time to which 's letter takes us back;^ when

I was anxiously considering what practical obiigatioji utter-
ances such as we were hearing, assuming their divine
source, brought to me; or what direct intimation must come
to myself from the same source to seal them, in order to
justify action on them. I waited for what I never got; — that
which dear Irving went on without getting, esteeming his
doing so to be faith in God : and what of rightness of heart
towards God there was in this we know not : but, whatever
its measure, it cannot have been forgotten with God.

But the present interest of this subject to me is the dis-
tinction (which assumes always more and more importance
to my mind) between the special acting of the Divine Spirit

^ This refers to the speaking "with tongues," or " in the power, "
which first attracted attention at Port-Glasgow in the spring of 1830.
For particulars with reference to what took place at that time, see
Memoirs of James and Geo7-ge Macdonald of Fort-Glasgcnu. By Robert
Norton, M.D. London : John F. Shaw, 1840. See also the Lives of
Story and Irv'ing. An instance of speaking " in the power" has been
mentioned above, vol. I., p. 125.

1860-63. DIVINE COMMUNICATIONS. 53

in the revelation of truth not previously revealed to men,
and His acting in enabling us to apprehend that truth,
and to advance in its light and the life which it feeds. To
explain experiences in the early Church which we have not,
I must assume an acting of the Holy Spirit of which we
know nothing. No explanation seems adequate which
admits not — rather, assumes not — that God can — and when
it seemeth good to Him does — give the human spirit to
know His own presence, and His own touch, otherwise than
in that highest way which is communion with Himself in the
light of life. This, which the record of Christianity as pre-
sented in the Church at Corinth obliges us to believe as to
what are smaller matters, the whole record of Revelation
seems to me to teach as to those great events in the history
of intercourse between God and men which we have been
accustomed to receive as "Divine Revelation;" viz., a
knowledge of being spoken to by the Living God which was
not an inference from the nature of that which God spake, —
a knowledge common to Balaam and Jonah with Moses and
Samuel, and distinct from all communion in the word that
came to them. What this was I know not, and may never
know ; while I bless God that what is other than this, and
more to be desired than this, I in measure do know; as the
least in the Kingdom of Heaven is greater than he than
whom no greater prophet had then been.

This is a long letter — very long for me ; but I know not
when we may meet ; and, with the thought of writing to you,

and in connection with 's letter, this thought has

pressed for some mention. What we seek to know is,
surely, the actual fact as to what our God does in the
earth, of which we may not make our own experience the
measure; while we cannot be too thankful for that clear
consciousness of seeing light in God's light which may be
our temptation to do so.

54 MEMORIALS. chap. x.

To his Eldest Daughter.

Laurel Bank, i6th June, 1863.

I know the special sweetness to the heart of all expres-
sions of interest in a beloved parent, however little others,
even the nearest, outside the family circle, can know him as
those do who are within that circle. But my experience has
been of testimonies to a father whose love radiated very
widely, and in that form of general benevolence and sym-
pathy with his kind which is most assured of a response.
How beautiful the Rosneath woods and walks must be
when what in this kind Laurel Bank can show is so
beautiful as your mother and I saw it in our walk last
evening.

The change from leafless branches to rich foliage would
feel to you as the shadow of that which you knew within —
the desolation which came with the sense of threatened
bereavement, and the fresh life which sparing mercy has
granted. . . .

To Mrs. Campbell.

LiNLATHEN, 14th AugUSt, 1863.

... I went with Mr. Erskine to drive to a neighbour's
a good many miles away, where he was going to see a young
man in consumption. We had a delightful day, and a good
deal of conversation. He is very full, as has ever been his
way, of the thoughts which have last taken form in his
mind, and would bend everything to them ; and my work as
of old has been the endeavour to keep before him what he
may seem to me to leave out of account. As to his personal
life, I never felt his prayers more real, or more what I could
join in ; and his reading is almost an exposition from the
living sense of what he reads with which he utters the
words ; but he has not expounded. This is his family

1860-63. REMEMBERED HOPES. 55

worship with the household ; but after breakfast, when
Mrs. Stirhng joins us, the psalms and chapters for the
morning of the day are read in the drawing-room (by Miss
Dundas), and we close the day at night about ten by read-
ing in the same way the psalms and chapters for the evening.
Then the rest go to their rooms, and he and I remain till
eleven, or a little after. He is more vigorous than I have
seen him for long, and his mind is fresh and active, clearly
grasping and clearly expressing the present thought.

Hunter's Quay, August 25th, 1863,

I have just been letting my eye rest on Rosneath over
opposite me, and the hilltop which I crossed with Mr. Story
in 1825, later in the autumn. I remember the day. I had
been with him to see on this side "the back of Rosneath,"
an old woman whose proper language was Gaelic ; and he
had enjoyed her enjoyment in my conversation with her in
her own tongue. On our return we sat some time on the
brow of the hill on the other side, towards Row, then still a
blank page to me. We sat a while looking across the Gare-
loch, a bright rainbow spanning the Row — a bright promise
to my hopeful young heart, in which an infant faith took the
form of hope, all the more easily that it knew not itself to
be a young soldier for whom battles were in store, and who
could know success only as victory.

What solemn lines were afterwards traced on that blank,
then of inviting whiteness ! What solemn lines on other
pages since Row became the past to me ! What solemn
lines remain to be traced on the still blank future ! This a
maturer faith feels — forbidding unmixed anticipations such
as interpreted that bright rainbow thirty-eight years ago.
But the anchor sure and steadfast entering within the veil
holds now, not less but more firmly, with a deep sense of
secure peace even in the thought of unknown strains upon

5 6 MEMORIALS. chap. x.

it— strains anticipated in a deeper understanding of the
words, "Through much tribulation we must enter the
kingdom of God."

To Miss Duncan.
Laurel Bank, Partick, 29th September, 1863.

I wish I could express in a few plain words my reasons
for regarding what is called " Spiritualism " as forbidden
ground. My chief reason is that it is taking to itself the
place of religion, and of that anchor of the soul which enters
into that which is within the veil. This it does, although it
does not /r^jj^^/y substitute the teaching supposed to be
received from the spirits of the departed for the teaching of
the Spirit of God. But, without professing to do this, it
absorbs to itself the interest which the Invisible has for us,
feeding that interest with assumed communications which do
nothing for us, as spiritual beings, whose life is in the favour
of God, — to whom Christ is the way to the Father, and who
know Christ only as the Holy Spirit takes of the things of
Christ and shows them to us.

Mercifully there is enough on the very surface of this new
thing to make men pause, who feel that they are accountable
to God for their choice of guides and teachers. If thus
accountable as to the place we allow to men in flesh and
blood, whose claims on our confidence we can test in so
many ways, how can it be safe or right to accept guidance
which we cannot test ? The seeming warrant for confidence
offered by the names assumed is vain, inasmuch as the
spirits (if spirits be present) may be lying spirits, who
personate friends whom we are prepared to trust. This
objection is, I say, on the very surface, because the mutual
contradictions of the supposed spirits show that some at least
are false ; and this is admitted ; but if some, then may it not
be all ? We cannot tell.

1860-63. SPIRITUALISM. 57

It is also fitted to deter us, that we see that the intercourse
held with these assumed visitants is idle and unprofitable, —
its great interest being the mai-vel of the thing. None are
made wiser or better by it, even according to the ordinary
low standard of wisdom and goodness. No doubt there is
much social intercourse which is liable to the same objection ;
but the foolishness and emptiness of men's talk is not asso-
ciated with the invisible and the eternal, so as to lessen the
solemnity of religious thought.

Some spiritualists have said to me that " they judge the
teachings of spirits as they would those of men still in the
body; receiving only what approves itself to them as true."
This independent attitude of mind I believe few will be able
to retain in the presence of spirits coming from the invisible,
in which so much is assumed to be known that is still hid
from us ; although, if God called us to meetings with such
spirits, we might trust to be enabled by Him to " try the
spirits whether they were of God." But, in point of fact,
who among those who are occupied with Spiritualism can
claim to be thus exercising discernment of spirits ? As to
those to whom I refer as thinking their own discernment a
sufficient security, their case was certainly one to warn us ;
for doctrines were received by them on the authority of spirits
which we know to be untrue, and which they themselves
would at one time have rejected; as, for example, that the
Holy Spirit is only a mesmeric or electric power !

I felt little doubt that, had the same teaching met them in
a book, and without the prestige of a communication from
the invisible, it would have been at once rejected. But
there was a fatal, though it might be an unconscious, bowing
before the spirits. At this we cannot wonder; we might
expect it. How difficult do we find it, even when our
teachers are before our eyes, — men of like passions with
ourselves, with none of the prestige of spirits, — to keep the
ear of our inner man open to the teaching of the Holy

58 MEMORIALS. chap. x.

Spirit, proving all things to hold fast only that which is
good.

Dear friend, let us seek to avail ourselves more and more
of the promise of the Comforter, the Spirit of truth, who is
to guide us to all truth. What, as spirits who desire to be
at home in the universe, and not in this visible world only,
it is important for us to know. He, and He alone, can teach
us. Taught by Him, we are in light which is light alike for
time and for eternity. Untaught by Him, we are without the
light that is light for eternity; nay, indeed, without the light
that alone is true light even for time ; as Christ says, " I am
the light of the world."

And considering that our legitimate and intended inter-
course with the invisible is communion with the Father, and
the Son, in the Spirit, and that to that communion all are
called, yet that so few seek it — and these few so interruptedly
— this dealing with spirits, and men's rejoicing as in a new
gospel in the thought of it, is to me awfully like the history
of those who, not choosing to retain the knowledge of God
in their hearts, were given up to strong delusion, that they
should believe a lie.

I have desired to be brief, yet here is a long letter. I
hope I have been more successful in the endeavour to be
plain.

To his Eldest Son.

Laurel Bank, i8th October, 1863.

. . . Yesterday was rather a full day with me. I went
in early to Norman's, getting to him before eleven, and
found J. Shairp with him. I sat with them in Norman's
smoking-room for more than two hours, talking of many
things, all of serious interest. I like Shairp, and I am
thinking of (some time hence) availing myself of his kind
and very pressing invitation to visit him at St. Andrews. I

1860-63. THE BISHOP OF OXFORD. 59.

had to come home to meet Mrs. Finlayson and Mrs. Maxwell,
who were to come here to lunch. I was to dine at Jordan-
hill, to meet Dr. Howson,^ who, you know, was the Duke's
tutor. I had a very pleasant evening: some conversation
with Dr. Howson, whom I had met twice before, but
never to have much conversation ; and a good deal with
Archy Smith.

Both the morning and evening conversation had a Church
of England interest, which is a growing interest to me, partly,
doubtless, through you, but also because it is the portion of
the Church to which I turn with most comfort. I had, from
our neighbour Mr. Cairns, the Mafichester Guardian, with
the full report of the Church Congress at Manchester. I
had also read the Bishop of Oxford's speech on Christian
Missions. The pecuniary position of the English Church
may well test the purity of desire for the ministry of those
who seek to minister in it. The Bishop of Oxford's speech
will be felt to be weighty, although there is a great flaw to-
my mind in the argument from the place which miracles had
at the beginning, to the use which he proposes we should
make of the prestige of civilization. Not that we have not
a certain power, and do not come under a certain responsi-
bility, because of that prestige, but that the claim to attention
to his message, in the case of one working a miracle in the
name of Christ, is essentially different from any claim which
our steam-engines or railroads confer on us. A miracle is
fitted to command attention, but it is also itself a preaching
of Christ. He who says " In the name of the Lord Jesus
rise up and walk " with effect, presents the Gospel with an
evidence which rightly becomes an element in the hearer's
faith ; although the answer to the Gospel in conscience is
the highest and ultimate evidence.

I expected to find the Bishop indeed making more rather
tlian less account of miracles as grounds of faith. But it
^ Now Dean of Chester.

6o MEMORIALS. chap. x.

would not be a fair conclusion to infer that he reduced
miracles to the level of that which he says we are now to
look to, to command the attention of the heathen, although
he urges the responsibility of using for the cause of Christ
the vantage which we have.

To ]Mr. Duncan.

Laurel Bank, Partick, loth December, 1863.

I have not been able to answer your question sooner.

Colenso both maintains that portions of the Pentateuch
in which "Jehovah" occurs cannot be older than the
making of that name known to Moses, as now for the first
revealed to Israel : and, besides, that this incident itself is
a fiction, because the real introducer of that name was
Samuel, who feigned this story to gain it acceptance. As
to the first point, I do not clearly see the answer ; that is,
I do not see why Moses, in recording incidents of the
Patriarchal period, should not have preserved what would
be called a dramatic consistency in the use of words. It
may be that, if these incidents were handed down by
tradition, and embodied in Genesis, they may have had
one name for God substituted for another, after both had
become familiar. But I rather think that both names existed
as names before the time of Moses, and that what was a netv
thing was the special use of Jehovah as the national name
for God, when the nation was being separated to the
Lord.i

But what I referred to in my letter had reference to the

■^ This view agrees with the opinion of the distinguished Dutch critic,
Dr. A. Kuenen, of Leyden, who says : "In all probability the name
' Jahveh ' was already in use, among however limited a circle, before
Moses employed it to indicate El-Shaddai, the god of the sons of
Israel." — See The Religion of Israel, vol. I., p. 2S0, of the translation
published by Williams and Norgate, 1874.

1860-63. COLENSO'S HYPOTHESIS. 61

second point, viz., his ascribing the introduction of tlie name
Jehovah to Samuel. The argument for this turned chiefly
on the Psalms : and what I found in the review that agreed
with what had occurred to myself, was that " Elohim " was
the name of God as God, or Deity; that "Jehovah" was
His name as the God of the children of Israel. As to the
assumption of David's having known the name of " Elohim"
alone at the time of his earher psalms, and that of " Jehovah"
later, having been taught the use of it by Samuel, the fact
that David's sister, Joab's mother, Zeruiah, is admitted to
have "Jehovah" in the composition of her name, implies
that that name was held in honour in Jesse's family before
David was born, and therefore that he must have known it
from his childhood. My idea is (but I have not proved it
by any analysis of the psalms in detail with reference to it),
that the name which calls upon God just as God would pre-
vail in "^i^ilxns oi the n2i\.ViXQ oi individual prayer ; while the
national name would prevail more in psalms meant for
public worship and the expression of national feeling, such
as David the king had more occasion to compose. But
these two names are used too interchangeably — I mean both
in the same psalm — to permit much to be built on their use ;
and so, both being known, they would naturally be. Nothing
is more marvellous than the superstructure built by Bishop
Colenso on this narrow foundation of a preponderance of
the one name in the later psalms, unless it be the conception
of a pious fraud by Samuel to facilitate the introduction of a
new name. . .

62

CHAPTER XI.
1 864-1 866.

Introductory — Letters from January, 1864, to February, 1866 — Kenan's
Life of Jesus — Irving's views of Baptism— Bishop Butler and the
Supernatural — Visits to Polloc — Mr. Vaughan's Christian Evi-
dences— Dr. Purey's Eirenicon — The Sabbath Controversy — Death
of Mr. A. J. Scott.

The letters of these years require very little explanation.
They record the interest with which Mr. Campbell watched
the course of theological thought in the country. Although
the "commotion" of the preceding three years had now
somewhat subsided, the questions which had been started
continued to engage attention, and to press for solution.
Amongst the new books which Mr. Campbell read about
this time were — Renan's Vie de Jesus, the Life of
Frederick Roberiso?i, and Dr. Pusey's Eirenico?i. At the
end of 1865 the "Sabbath Controversy," which resulted
from Dr. Macleod's speech in the Presbytery of Glasgow,
caused great excitement in Scotland ; and Mr. Campbell's
feelings with regard to it are expressed in his letters.

As regards his personal history : he had a tedious illness
during the summer of 1864, which for a time prevented him
from writing anything. In 1865 his eldest son was ordained
deacon by the Bishop of London ; and his second son went to
India in the autumn in the Bombay Civil Service.

1864-66. BIGOTRY OF THE HETERODOX. (.t,

To his Eldest Son.

Helensburgh, 20th January, 1864,

. . . I have about finished the article ^ on Smith's
Dictionary of the Bible. It is solemn reading to me.
Whether I would feel it more or less so were I more in-
formed myself on the questions touched, I cannot say.
Less, of course, if I knew a satisfactory reply to all that I
am unable to harmonize with my present faith as to the
Scriptures ; or, at all events, if that faith must be modified,
if I felt able to harmonize such modification of my
views of Scripture with the fact of their having been the
channel of the highest truth to me. But if neither be
possible for me, I shall not feel the less assured that the
second, at least, of these alternatives is possible in itself;
and I can wait God's time for light to make it practi-
cable for me. The chief gain of receiving such light now
would be the power it would give of dealing helpfully with
the difficulties of other minds. As to the tone of the article,
its assumption is certainly repulsive : the " light of the day "
means what has satisfied the writer. It puts me too much in
mind of what I was familiar with forty-seven years ago. Then
the question was, not, What is Scripture ? either as to genuine-
ness or authenticity; but. What does Scripture, assuming it to
be both genuine and authentic, teach? And I was much
with men,^ — Arians and Unitarians of diff"erent shades, — who
thought themselves in advance of the holders of what was
called the Orthodox creed : and I remember, that whatever
the individual had come to receive, as a more enlightened
creed, was spoken of as ih.Q poi7it already reached. I remember
owing much then to the effect of the bigotry of the Heterodox,

^ An article in the Westminster Review.

^ This refers to intercourse with fellow-students of Glasgow, many of
whom were English Nonconformists. See vol. I., p. 4.

64 MEMORIALS. chap. xi.

as making me pause when the bigotry of the Orthodox almost
threw me upon them (the Heterodox) as probably thinking
more truly because more freely.

The trial of the day into which you have been born is
different from that of my day. Whether you feel the con-
fidence of such writers as this reviewer inspiring confidence,
or are put on your guard by it, I do not know ; while I would
be thankful that it had the latter effect.

There is much reason in what you say in one of your
letters as to the relative responsibility of Colenso and those
who condemn him for so much of the disquiet he is causing
as may be referred to error in men's theory of inspiration ;
and yet, if I am satisfied that men are learning only truth
from the Bible, and that that truth they are feeding on by a
living faith, — not resting in the mere holding of an historical
creed, — I would far rather let them live and die in their
wrong theory of inspiration, than risk disturbing their life-
giving faith in the attempt to correct their theory. Not that
I would forbid this attempt to convince scholars, made
wisely, and the matter being kept in its proper place. I
would expect good only from the correction of such an error,
assuming its existence. Still I would deprecate such discus-
sions as tend to suggest the thought : — " Then I have be-
lieved the Bible too readily. I must endeavour to suspend
my faith in what it has taught me until I purge my Bible by
the help of historical criticism, and ascertain what portions
are trustworthy, and what are not." To suggest this thought,
or even to awaken the feeling which would take this form if
passing into thought, would seem to me unwise. Just con-
sider : Judaism passed into Christianity without such a purg-
ing of the Old Testament Scriptures as this. How much, on
this subject, should this one great fact teach us !

1864-66. LETTER TO MR. VAUGHAN. 65

To his Eldest Daughter.

Laurel Bank, 23rd April, 1864.

I intended having searched out a quotation from Gambold,

ending — -

" Will sparkle forth whate'er is right
For exigence of every hour."

It is on abiding in Christ. May you feel the true " exigence
of every hour," that is, what is needed to enable you to please
God in it. What light comes with the honest appeal to Him,
" Lord, what wilt Thou have me to do ? " To put the
question in quiet self-possessed consciousness brings a
measure of freedom even before the answer is received.
There is a blessedness in being willing to hear that comes
before the blessedness of actual hearing — as the dawn before
the sunrise.

To the Rev. D. J. Vaughan.

Laurel Bank, Partick, 7th August, 1864.

Many thanks, dear friend, for your letter, the kind interest
of which is very refreshing. I would have enjoyed the while
of you which you contemplated bestowing on me, and believe
that I might do so safely ; for I have been advancing steadily,
though slowly, and though yet lacking much of tone, both
mind and body ; — but we would have grudged for you both
so long a travel for so short a stay. When I was rather low,
and fearing that my working time was over, I was much
comforted by a few words in a discourse of your brother's in
Good Words, to the effect that " failing strength — or rather,
diminished work — might coexist with growing piety." I now,
with the sense — though rather dim — of growing strength, de-
sire that any reviving hope of work may be cherished (if per-
mitted at all) in the waiting attitude of the prayer, "Thy
VOL. 11. E

66 MEMORIALS. chap. xi.

will be done," — in that part of the meaning of that petition,
which Ellis intends when he regards learning to say " Thy
will be done " as his fruit and gain from all his sufferings. I
mean the Senior Wrangler of such great promise, who was
taken away so early.

My thoughts about the conflict appointed for you younger
men, to which faithfulness to Christ at this time will call you,
have been many in this long time of forced inaction. I had
been labouring to give expression to some aspects of faith, to
which it seemed desirable to direct attention ; and indeed I
believe, in seeking to go deep enough and to clear founda-
tions, had been going rather beyond my strength. If per-
mitted to return to the task I must be contented to take
it more leisurely, and contented also to say what I can easily
say; but the present tendency of thought, with men who
seem earnest and true, to raise philosophy above Chris-
tianity, while seeming to themselves but extracting and
accepting the philosophy of Christianity, weighs upon me
heavily. But I must stop \ 1 may some other time expand
my meaning.

To his Eldest Son :

Tlien ill Siuitzerlaiid,

Laurei- Bank, 4th August, 1864,

I have this morning a letter from D. J. Vaughan, written
at Perth. . . . He writes as feeling a good deal my
illness ; and to him a long illness in 'd-^, and another long
illness in '64 will feel like a breaking up. My beloved
Father had many long and severe illnesses, and always rose
after them nearly to what he was. I indeed have never had
his strength to draw upon, while I have drawn upon my
strength more than he did on his. I was, as I always am,
the [better of Mr. Duncan's visit ; although I feel I have
still much to recover in tone of mind — or nerve — whichever
be the proper word. . .

1864-66. LETTERS TO SWITZERLAND. 67

I have been a good deal in Switzerland in my late read-
ing, endeavouring to picture by Sir Charles Lyell's aid, the
mighty glaciers of a former time, which dwarf the present
more than the mastodon, &c., our present Fauna. The
evidences of their existence and course which they have
left are extraordinary; and so also is the observation which
has now noticed these, and the ingenuity with which the
geological judges have summed these evidences up.

29th August, 1864.

I can understand that the number of people looking at
sunsets and sunrises along with you, and the being sum-
moned together as to a sight, may interfere not a little with
the quiet waiting and gradual opening to receive, as the
voice of light waxes stronger, and its utterance becomes
clearer, which being up to see the sun rise suggests to me ;
though I scarcely recal a sunrise, though so many sunsets
in the most desirable circumstances. Do you remember
Coleridge's comparing the difference between the dawning
on the mind of the light of the thoughts of true genius — as
the thoughts of Shakespeare — and the forced attempt to
strike of sparkling talent that is not genius, to the difference
between dawn and sunrise and the corruscations of light-
ning? There is something very beautiful to me in the prepa-
ration for the sight of the sun which there is in dawn ; and
also in the light that remains in the sky after the sun has
passed out of our sight — softening the transition to dark-
ness, as the warm sense of affection which is drawn out in
a parting, and possesses the heart for a time, softens the
transition to the blank of absence.

Our weather continues beautiful. I trust you have it
equally fine — and, if as fine, finer, because of your clearer
atmosphere. This will reach you after the vision of Cha-
mouni, and it may be of the Mer de Glace; which I

68 • MEMORIALS. chap. xi.

suppose will add the newest sensations, and be the freshest
aspect of nature.

9th September, 1864.

You have no idea how much interest the notices of your
progress have to me, or how my fancy fills up your sketches;
and your seeing these glorious scenes is really more to me
than seeing them myself would be; although I am as young
as ever for the interest of nature, and older also — with more
developed capacity. We have read your favourite Tennyson's
new volume. That first poem which gives it its name,
" Enoch Arden," is very beautiful ; but the volume as a
whole is inferior to the last, though I feel as if it were unfair
to depreciate a man's work by comparison with his own
excellence.

15th September.

. . . Although I have not attempted deep or close
thinking, thoughts have been from time to time presenting
themselves, as to which I would be unwilling to think that I
may never be able to record them. But I must not feel that
I am needed, however great a privilege I would feel it to be
used. . . . We had Norman down to see your aunt —
full of his work as Convener of the E. I. Mission Commit-
tee ; in which capacity he has been going through the land
as far as Caithness, holding meetings, and endeavouring to
quicken an interest in the mission. We had Dr. Wylie also
down to see your aunt, whom he had not seen since 1816 !
She was very glad to see him ; and they seemed both able
to see the past of each other in the present.

Parkhill, Arbroath, 21st September, 1864.

I am as ever finding this dear place a resting place. . . .

I suppose this will be my last letter to you to Switzerland,

hearing from which and writing to which has been so great

1864-66. '' THE ROW DAYS." 69

an interest these two months, though a small part only
of my thoughts and wishes for you has taken form in letters.
Mr. Erskine used to say in the Row days that " whoever
preached " (even when it was Mr. Scott) " he wished for me
to add the personal application." Searching personal appli-
cation was indeed the secret of the interest — as well as of the
opposition — which my preaching then awakened. And to
illustrate the importance of such applications of truth will be
one object of my writing if I am enabled to write what I
contemplate writing. Had I been with you listening to the
solemn voices of the preachers under whom you have been
— as they say in Scotland — Mount Blanc and his confreres,
I might often have offered the supplement of personal appli-
cation, in the form of uttering the application to myself
which I felt.

To his Third Son.

Parkhili,, 3rd October, 1864.

My darling James, — I send you your loving father's best
wishes for your birthday. How thankful am I that my
wishes are cherished in the sure knowledge of your Heavenly
Father's wishes ; that my heart is only saying ** Amen " to
the heart of God revealed to us in Christ ! Therefore my
wishes may and do freely take the form of prayers, being ac-
cording to the will of Him to whom I pray.

When you were about to appear on this earth I hastened
from Italy to meet you, — not knowing what you might prove,
but prepared to receive you as a gift from God : and as such
have I held you these eighteen years ; with the anxieties from
time to time incident to parental care, but with an abundantly
compensating share of the comfort which a loving child can
be to a loving father. Just of late circumstances made my
need of this comfort from you greater, — all above you being
away ; and the demand, I thank my God, has not exceeded
the supply.

70

MEMORIALS, chap. xi.

I have pleasure in saying this that it may be among your
cheering birthday thoughts, and that your father's testimony
to you as a loving child may move you and encourage you
to draw love from the Eternal Fountain of love, with which to
love father and mother, and brothers and sisters — and all —
as the highest use to which these gifts can be turned, and the
purest enjoyment of them. It so is that at this present time
you have opportunity to celebrate your birthday by being a
special comfort to beloved mama, — a privilege which is some
compensation for that smallness of your home birthday party
which M. regrets.

To his Eldest Daughter.

LiNLATHEN, I2th October, 1864.
I must ^vrite to you with this date, and wish you many
happy returns of this day, in time, and in eternity, if birth-
days are there recalled and separated from the other elements
of time — time as a whole looked back upon as the birthday
of existence. How it seems as if time would become a
speck in the retrospect of eternity ! Yet how powerful
must ever be the telescope of our moral and spiritual
memory, recalling, for the enhancing of our gratitude for
present blessedness in God, the past in which we had
"washed our robes and made them white in the blood of the
Lamb." No height of glory will cause us to forget our lowly
beginning, and the great tribulation through which we had
entered the kingdom of God ; that suffering with Christ
which had prepared us for reigning with Him; the cross
which wrought in us the humility which shall have made the
crown meet for us; while, " knowing Christ and the power of
His resurrection and the fellowship of His sufferings, we have
been made conformable to His death," and so had attained
to " the resurrection from the dead." The Lamb in the
midst of the throne is " a Lamb as it had been slain ;'' and

1864-66. THE RETROSPECT OF ETERNITY. 71

"the kings and priests unto God," in giving praise and
thanks unto the Lord who has made them such, say, " Thou
hast washed us from our sins in Thy blood."

I would help my child this day "so to number her days
as to apply her heart unto wisdom," and it will be a help to
be taken to a stand-point in eternity, from which to look
back on tinie : — for surely time's real value now is what will
be then seen to have been its value, viz., that of a season
in which to have been " washed in the blood of Christ;" no
unconscious passive mysterious process, but the conscious-
ness in our inner man of working out our salvation, taking
up the cross and denying ourselves, dying to self in the
strength of the life in God's favour given to us in Christ; as
Gambold says, " Smiting each error with our Maker's rod, and
by self-knowledge reaching unto God ;" " confessing our sins,
and finding God faithful and just to forgive our sins, and
to cleanse us from all unrighteousness ;" " confessing our
faults one to another that we may be healed."

To his Eldest Son.

POLLOC, 22ncl November, 1S64.
. . . When I distinguish between the inward witness
which the truth has in us, and the sense of obligation to
seek to know the truth, I am contemplating the power to
commend itself to us which there is in what we are to believe,
as distinct from all questions connected with the history of
its coming to us. You know that I do not ignore such ques-
tions, or regard them as of little account, especially as asking
the attention of scholars ; but the great mass of human re-
sponsibility, that is, the responsibility of the great mass of
men, and our great responsibility as men, belongs entirely to
the former subject. Truth has its loveliness, as the rose its
beauty ; and the love of the truth is the spirit's due response
to that loveliness. But this is not always realized sufficiently ;

72 MEMORIALS. chap, xi.

for the " love of the truth " is often (under the expression
"love of truth") conceived of as only the sincere desire to
attain to the knowledge of truth : a most important desire,
and, being deep and genuine, what may be expected to issue
in attaining to that which is desired ; but I think you will at
once see that, as what we may be conscious to while we feel
still in the dark, this desire must not be confounded with
that joy in the light, when the light is reached, which has a
high spiritual character as the due response of our spirit to
light, and the conscious exercise of our capacity of seeing
the glory of God in the discovery of Himself to us which he
gives us in Christ

But I may seem about to give you in a letter over again
what you have read and re-read in my little book. What I
intend is only to direct your attention to the importance of
cultivating our spiritual sense of truth even as a step towards
increased knowledge of the truth. In other words, as you
may have heard me say, the preparation for understanding
the New Testament which there is in being a good Greek
scholar, or in possessing any other subsidiary learning, is not
to be compared to the preparation for understanding it which
a quickness to see and recognize God's mind gives. This may
seem to belong to personal religion, and to our ability " to
worship God in spirit and in truth." But it is not difficult
to see that it is also a mental key to the meaning of Scripture
even as a subject of critical study.

I have been led to this train of thought at present by my
reading of Renan. Mr. Burns, in his inaugural lecture as a
professor in the Free Church College, says Renan has done
good in, as he expresses it, making our conflict with infidelity
"not a skirmish of outposts, but a defence of the citadel;"
i.e., not a question of the history of revelation but a question
of the viatter of revelation, — the question " What are we to
believe concerning Christ ? " This may be one with Dean
Stanley's meaning in saying that the question of inspiration

1864-66. RENAN'S ARGUMENTS. 73

was not now t/ie question ; though I did not so understand
him at the time. . . . But Renan is not in point of fact
exclusively and professedly occupied with the question of the
believableness of what we are asked to believe, viewed ab-
stractly, and as a conception of God and of His relation to
man, to be accepted or rejected according as it is seen to
be, or not to be, God-like. On the contrary, as what he
says about the place of our Lord's nativity shows (and there
is much more of the same kind of thing), he uses assumed
results of historical criticism to weaken faith in the written
record ; giving such results as accepted by himself, and not
professing to argue or state what is said in reply. Still his
gi-eat appeal demands from us, not knowledge of Greek or of
history, but capacity of recognizing moral beauty and har-
mony. And here I felt as one asked to meet him, and Aveigh
his arguments, on ground on which I was somewhat at home,
— though, I know, not so much so as I ought to be, — but at
least far more at home than on the ground of Greek or his-
torical criticism. And it was in this highest aspect of what
Renan has attempted that his unpreparedness for his task
has been to me so palpable.

I do not know the materials that exist for weighing and
appreciating the chronological objection to the account of
the nativity of our Lord given by Luke, which refers to the
" taxing." I cannot but think that the statement of any
writer whom he referred to a date so near the time in ques-
tion— and whose "artistic" writing of history he so dwells
on — would, had he not been an evangelist, have been received
by him as satisfactory evidence, in a matter as to which it
must have been in his power to inform himself, and as to
which he professes to have informed himself.

I confess I passed on easily from his impugning of Luke's
authority in a point as to which (apart altogether from in-
spiration, or supernatural enlightenment, or protection from
error in what was so important) he was most likely to know

74 MEMORIALS. chap. xi.

the facts. But it was difterent when I found him pronounc-
ing on the haniiony of the teaching of Jesus as given by
Matthew and his teaching as given by John, and venturing
the decided assertion that the Christ of Matthew and the
Christ of John is not the same Christ. This he says, not as
supposing that the two evangehsts speak of different persons,
but as supposing that the true picture is that which Matthew
has presented ; that John, writing so much longer after the
time, modified his reminiscences by what he had himself
latterly, under new influences, come to think ; ascribing all
that he had so come to hold to his original teacher. . . .
In all this theory he has manifested a superficial — though a
favourable — impression or estimate of the discourses of Jesus
recorded by Matthew, and an entire incapacity for appre-
ciating those recorded by John.

To one, like me, to whom the divine character of the pic-
ture by John has been about the very highest evidence of
revelation, this has been a most conclusive evidence of
Renan's want of qualification for the task of producing a
" life of Jesus." . . . It is not indeed altogether that he
thinks that John saw the past through the medium — not to
say mist — of his own present state of mind, when writing to-
wards the close of his life (or, " if not John, his school "),
but that he regards our Lord himself as really changed by
circumstances, and brought down from what he regards as
the highest spiritual level on which he is visible to us — viz.,
that on which we see him in the " logia" as he calls them, of
Matthew — to a lower level on which he stood after men's
opposition and enmity had wrought their work on Him,
Hence the deterioriation (as he speaks) is partly real, while
partly exaggerated by John in ignorant endeavour to exalt
Him : a "deterioration" which really was development and
progress, and a teaching addressed to a more advanced con-
dition of mind in His disciples ; also, in part, an anticipation
of a time when they would be enabled by the promised Conir

1864-66. OBJECTIONS TO REN AN. 75

forter to understand what they heard better than when hear-
ing it.

But whether regarded as a change for the worse in Jesus, or
as a delusive colouring by John, the blindness to what the pic-
ture in John really is, is equally blindness ; a blindness, as I
have said, unfitting him for dealing with this high subject.

This is the most conclusive and most important proof of
the untrustvvorthiness of this smooth flowing and attractively
written theory of the origin of Christianity, in the fonn of a
life of its founder intended to be philosophic. But the rash
self-confidence implied comes out continually ; and the pre-
paredness to accept the most unsatisfactory and inadequate
solutions of facts, from the true explanation of which he had
shut himself out by the predetermination to recognise none
but natural causes.

PoLLOC, 25th November, 1864.

. . . This has been a longer visit than I often make to
my kind friend here ; though as much to Mr. Erskine as to
him : and Mr. E. has made it move on freely. Sir John has
an increasing welcome for serious conversation ; and Mr.
Erskine is so varied and full, passing so easily to what Pro-
fessor Thomson, who dined with us yesterday, or Professor
Rogers, who dined with us to-day, contribute from their
special stores, drawing them out as an intelligent questioner
does, and often by natural transition passing to that which is
higher. I have myself been enabled to contribute more than
I often do to conversation. So it has been a pleasant and
refreshing time. I am glad to have now really made Thom-
son's acquaintance; so much so, that he has invited me to
come to him to his laboratory at the College. He has
manifestly great delight in communicating knowledge, and
great facility in doing so ; and of course what he illustrated
he illustrated without the use of mathematics as he could
not assume that they would help him with us. . . .

76 MEMORIALS. chap. xi.

I do not see that I can advise you about books ; only 1
feel that the attempt to get up a great deal may be confusing,
and laying too much weight on the memory. As to Com-
mentaries, having never studied with one, I am little qualified
to advise. . . . You know how much I dread frittering
of the mind's attention by such critics as Alford. . , .
Your loving father thinks of you, and prays for you, through
the night and through the da)-.

To his Youngest Daughter.

Christmas, 1864.

Perhaps the circumstance that Christmas is this time a
Sunday may separate more between its religious character
and its festive character — the latter being left for the morrow.
However this may be, I trust it is not passing with you,
darling, without serious thought — which your being away
from us all, with whom you have ever till now welcomed this
season, may favour. Your nearest friend — and who ought to
be your dearest friend — is He who is with you now as He has
ever been, and the feeling of His love is the true deep joy
of this season : His love expressed in His unspeakable gift
our blessed Saviour, whose coming into our world this day
recals. Even a little knowledge of our need of a Saviour,
and a little tasting of that Saviour's love in what He has
done and is doing to save us, may give its true sweetness to
Christmas. My prayer for you, darling child, is that you
may be meditating with some true understanding on what
you owe to Christ, and may be yielding your heart to the
drawing of His love with some degree of welcome to His
grace; and above all, that you may be truly praying for the
teaching of the Holy Spirit, that you may understand more
and love more, praying believing that God is the hearer and
answerer of prayer.

1864-66. ''BROAD GENERAL TRUTHS." 77

To his Eldest Son.

14th January, 1865.

, . . I would have enjoyed much gomg on with you
in your reading. Of course I cannot wish you to read with-
out thinking and merely, as men would say, to get up sub-
jects ; but the subjects have to be got up ; and there is
much thinking that may be not only inviting but right in
itself, which yet may be allowed to wait. I believe ti'iie rest
is only in broad general truths ; and as to any attempt to
take the mould (or to try how the mould will fit us) of any of
the several forms of thought which systems have assumed,
the diversity in these seems to me to forbid it ; — the diversity
that was present originally in the bodies of men who had to
agree on articles, and the diversity traceable in subsequent
comments on these. If the substantial abiding truth of the
footing on which we stand before God in Christ, and the
conception of our relation to Him, both as to His mind
towards us and the mind which we are called to cherish
towards Him, be covered by — or rather cover — the teaching
that is set forth as that of the church, it must be enough;
unless the church is to fall to pieces in fragments as
numerous as the various shadings of thought. If utterances
of the mind of the church at successive epochs, and through
individual minds, or assemblies of men, were one con-
tinuous flow of Divine Inspiration, vindicating its claim to be
so recognized by its own character, whatever we might be
able to apprehend and receive as light, there would at least
be nothing to reject or modify ; and this character belongs
to the foundation laid in Apostles and Prophets : but church
history, as the history of the church's thought, is something
very different ; and if we should task ourselves to receive
that history, or any selected portion of it, as if we were deal-
ing with pure unmixed light, we should greatly err.

But the church has not therefore lost its claim on us for

yS MEMORIALS. chap. xi.

gratitude for the extent to whjch it has been the salt of the
earth, or for devotedness to the task of seeking to be our-
selves part of its salt retaining its savour.

If you are going on with your reading of Butler tell
me so, and where you are, and I shall endeavour to
procure a copy of it and read with you though apart;
so as to be able to respond to anything that it occurs
to you to say about it as you go along.
You will be interested in the notice of Dr. Robertson's
death. I think I told you to what simplicity of faith he
seemed to have attained, judging by one of the printed
addresses to his people which I saw at Linlathen. The
pleading on the freeness of the grace of God took me back
thirty-eight years — when I first saw and *urged that freeness.

24th January, 1865.

. . . On Friday we accompanied Caroline and Catherine
Wylie to the Museum and the Cathedral. The afternoon
sun at its present level illumines the Cathedral more effec-
tively than I had formerly seen it. Dr. Robertson's death
came freshly over me, in being where he had ministered the
word — I trust, not without profit to his people. . . .

I have not written since Mr. Bell's death. I went to see
him on Monday. James having heard that he was much worse.
I came too late to see him. He had died on Sunday night.
I found his poor wife worn out with nursing him, and under
the first fresh sense of bereavement ; but occupied most with
his peace in death, which, along with the feeling of the
severity of the suffering which death had terminated, made
thoughts of the change to herself seem selfish and to be put
away. My visit to him after yours had comforted him
greatly ; and before the last increased suffering he seems to
have been able, not only to be peaceful as to his own future,
but also as to all his natural anxieties for her. . . . He

1864-66. RECOLLECTIONS OF IRVING. 79

was brought up religiously and read his Bible much, and
long felt as if God came nearer to men in the Old Testament
than in the New ; that in the former the people seemed all
taught to look to him as their Father. It was not until he
became one of their family, and came under my teaching,
that he saw God's Fatherliness as revealed in Christ, and as
the Gospel.

. . . This history of Mr. Bell's early feeling recals to
me Mr. Irving's preaching before he knew that Christ had
died for all, when he found in the fact that all his hearers
were baptized men that liberty in preaching Christ as one in
whom they had all an interest, which his heart craved for,
and which afterwards he saw in that to which baptism is a
witness, and a seal, because sealing what is true.

Mr. Irving refused to submit to that treating of baptized
men as if they were less God's people than circumcised
men of old; and, though he did not stand then on the
deeper foundation, the Rock of Ages — the name into which
men are baptized — yet, not questioning the interest in that
name of the baptized at least, he stood in a larger place
than men occupied who were fettered by the practical form
which the faith of Election takes in ordinary evangelical
teaching.

I remember well — and you may have heard me often
mention it — how, when he came to call on your aunt at the
hotel where she was with Mary, when she brought her home
from India — how he took the child up in his arms and kissed
her, blessed her, and then, putting her down, turning to her
mother and me, said, " This child is a Christian, as we are."
I think — but rather infer than remember — that he was
speaking of baptism before the child came into the room.

It was some time subsequent to this that one day at his
own house the incident occurred, which I must also have
mentioned to you, from which dated his preaching that all
were called upon to see Christ as their Saviour, because He

8o MEMORIALS. chap. xi.

had died for their sins and been raised again for their justifi-
cation.^ ...

Laurel Bank, 5th February, 1865.

. . . I have no doubt that were he now aHve, and
deahng with the graver and more earnest doubt of our time,
Butler would realize the great question to be, " What is
Christianity?" not, "What credentials of miracles or pro-
phecy does it bring?" At the same time miracles, prophecy,
and all the supernatural connected with Christianity, must
be regarded as a part of what it is ; and to any entering into
the difference between religion and morality, and seeing
man's need in tlie light of our personal relation to God, as
distinct from our personal relations to one another, the
supernatural, in all its forms and measures, from the gifts
with which the early church was endowed at the beginning
down to all ordinary answer of prayer, is in harmony with the
Divine purpose of cultivating in us direct personal dealing
with God, — direct faith in His faithfulness and trust in His
will, as responding to our will asking things according to His
will. As to the relative place of the merely supernatural as
distinct from the purely spiritual, the habit of thought in
Butler's time seems to me more remote from that which we
discern in the Apostle Paul than that to which we now more
incline. I do not mean merely in that subordinating of
gifts to charity which is so strongly expressed, — to which no
theory on the question of evidences could lead men to
object. I refer rather to the manifest recognition of a power
to command faith present in the truth spoken, as not only
independent of the mere influence of witnessing the super-
natural, but as mightier than that influence, and prevailing
by its own might when the other might fail of result. See
I Cor. xiv. 24, 25. . . . I do not suppose that any one

^ An account of this conversation has already been given ; see Vol. I.
page 54.

1864-66. MIRACLES NOT A HINDRANCE. 8i

whose recognition of the claims of the Church had this his-
tory would assign the miracles which he had witnessed as
the ground of his faith : yet would these also find their
fitting place in his faith, and not be felt superfluous, or — as
men now profess to feel them — a hindrance rather than a
help. Most certainly, believing in their reality, we shall find
them not a hindrance but a help to that walking by faith and
not by sight, to which we are called.

I shall not pursue this subject further ; but what I have
said may explain to you the religious conservatism in me
which would retain all argument from miracle and prophecy,
with all record of answers to prayer from the beginning until
now, while fully sympathizing with those who say, Christian-
ity must ever have its highest claim on our faith in what
it is — what it reveals God to be, — what it calls us to be.

Now this is enough of this kind of writing for me for one
day. . . .

Laurel Bank, 5th March, 1865.

Thanks for this intimation of the way in which
this season is to be marked at Doncaster. The help found
in the frequent prayers of such a time, as well as in the
whole selection of lessons, &c., is often very great ; and this
in a way that is free from superstition, and a pure cherishing
of faith in what has often been called " Historical Chris-
tianity"— [called so] with a feeling that has been painful to
me — the feeling of having attained to " essences " which
made the "history" from which they have been extracted
secondary.

We err in seeking to separate the Eternal Life from its
divine form, or attempting to receive it as an abstract
knowledge of God rather than as a knowledge that is made
apprehensible for man in Jesus Christ. Hence it is that the
most simple faith in the facts which the gospel reveals
quickens the mind of Christ in men ; while much philosophic

VOL. II. F

82 MEMORIALS. CHAP. xi.

meditation on the elements of that mind, and their nature as
essential to salvation, often issues more in the admiration of
this ideal than in fellowship in it.

In thinking just now of the gain that a right use of this
season as marked by the church may bring, I have felt as if
the exceeding value put on the ordinance of the Lord's
Supper at the beginning wa: illustrated to me. Men setting
themselves, "whether they eat or drank, or whatever they
did, to do all in the name of the Lord Jesus, giving thanks
to God the Father by Him," would find a divine fitness to
help them to realize this ideal of life in the Eucharist. . • .
So long as "feeding on Christ" preserved its true spiritual
meaning, there would be no need to attempt to distinguish
between the aspect of the Eucharist as a "remembering"
and a " showing forth," and its aspect as a present receiving
of the sap of the vine — a present increase of divine life.
Christ would be "known in the breaking of bread," as well
as "remembered" and "confessed."

That a purely spiritual interest in time passed into an
interest which was rather superstitious than spiritual we
know ; and when we would trace this progress, and attempt
to say how much of what Romanism offers to men's faith on
this subject is pure superstition, and how much is truth seen
as in a mist, we are, I believe, in great danger of expecting
from mere intellectual analysis what is to be reached only in
the light of a spiritual experience, — the experience that
comes with the use of the ordinance in the light of redeem-
ing love. In that light it has appeared to me that even the
distinctive element in the Mass which has been called the
bloodless sacrifice and offering of Christ, is seen to be — like
the material feeding on Christ — the record of an element in
the early experience of the church ; when Christ, accepted
as their life, was offered up in worship, — that life ascending
to God as worship.

1864-66. TRUTH UNDERLYING SUPERSTITION. 83

If it is true that " we live ; yet not we, but Christ in us,"
it is true that we offer ourselves living sacrifices; yet not we,
but Christ in us. For what does God accept as our true
worship ? Is it not Christ ? . . .

I have attempted more than I intended when I began to
write. Practically, wisdom here is occupation with the
truth, and not refutation of the lie. We may seem to be
gainers in rejecting that which is superstition. This is, how-
ever, but a negative gain ; and even as such is very insecure,
unless we are accepting that which is the spiritual reality of
which that superstition is the counterfeit. And as I have
said that those would most value the ordinance of the
Lord's Supper who were seeking to abide in Christ and live
by Him in all things, so I would say that to be followers of
them in this universal feeding upon Christ is the way to
know as they did the special blessing of partaking in the
Lord's Supper.

To his Second Son.

Laurel Bank, i6th March, 1865.

My dearest John, — I seem to myself very silent to you.
But I am not the less mindful of you ; often lifting up my
heart for you, as I realize your circumstances and probable
need, and remember, besides, how great your need may be
in respect of difficulties in your path which I know not. But
such difficulties, whether what I may conjecture or cannot,
are all known to Him for whose protection of you from all
dangers, without and within, I pray. I know that I am
taught to desire for you things which are according to the
will of God ; and I know that this is the form which parental
interest should take, the earthly father saying, in truth of
spirit, " amen " to the will of the heavenly Father ; and thus
I have freedom in casting my cares for you on Him who is
teaching me what right cares for you are. And I believe

84 MEMORIALS. chap, xi

that thus I am helpful to you, — not to the effect of doing
away with your own personal responsibility, but yet a real
spiritual help to you in your endeavours to discharge that
responsibility aright. The apostle says, " Pray for us, for we
trust we have a good conscience." His cherishing a good
conscience did not raise him above the help of the prayers
of others ; it only made the expectation of help from their
prayers stronger. And thac your gracious God should do
you good through your father's prayers need not seem less
consistent with His own greater love to you than that He
should in any other way make my parental care an advantage
to you. God is the Father of the spirits of all flesh, and
His interest in each one of us is personal and immediate ;
and yet His benefits flow to us through each other in count-
less ways, and one of them is prayer. And there is no form
of expression which an interest in others can take more pure
and holy in itself, or more in harmony with the conscious-
ness that "one is our Father, and all we are brethren," than
intercessory prayer : none that more exalts and refines our
love, or more helps to keep us right in heart towards them.
So I use it, — not for comfort only, and rest of heart, in
thinking of you and other absent dear ones, but for strength-
ening in all right feelings when thinking of any whose wrong
feelings may be trying me, and making a right mind towards
them a difficult victory of faith.

Therefore our blessed Lord, when charging us to
" love our enemies," adds, " and pray for those who
despitefully use you." Setting ourselves honestly to pray
for them, we must needs extend to them ourselves
that true forgiveness which we ask for them from God.
Oh ! how do such precepts as that which I am now
referring to reveal the divinity of our Divine Teacher
beyond all miracles ! We reasonably feel that He who
opens the eyes of the blind and raises the dead is one whose
word we may receive as the word of God ; but how far

1 864-66. PREP A RA TION FOR CON FIRM A TION. 8 5

deeper is this conviction as it is imparted to us in our
coming to apprehend the divine love that is in that word
itself! Doubtless those who listened to "the Sermon on the
Mount" did so with all the more readiness to believe
because of the " mighty works " of Him who spoke. Yet
the Divine Authority with which He taught was only
imperfectly expressed in the mighty works. Its full expres-
sion was in the Divine Excellence of the teaching itself; and
those whose mental eye was open to discern that excellence
alone listened and believed with that faith which fully
glorified God.

To his Youngest Daughter.

Laurel Bank, 19th March, 1865.

Your more limited work is, I suppose, making what you
do more effective and thorough ; and this is no small advan-
tage. Another advantage is the greater justice that you will
be able to do to anything prescribed in preparation for con-
firmation. But such preparation is only fixing more special
and considerate attention on what should have a share in
your habitual thought — or at least feeling — and should at
special times, as on Sundays, be the subject of earnest medi
tation.

Darling child — the love of God, revealed in Christ and
into the light of which we are taken by the Holy Spirit, is to
our spirits what the light of the sun, the atmosphere which
we breath, and the food we eat, are to our bodies. This is
true; though we cannot be deprived of food, or air, or
light without painfully feeling that we cannot do without
them : while our spirits may be without the supply of their
corresponding need and no painful sensation of want be ex-
perienced.

This insensibility is what is called spiritual death, the will-
ing death of sin. Its opposite is that craving desire to know

86 MEMORIALS. chap. xi.

the love of God in Christ, and to be enabled by the Holy-
Spirit to keep it in remembrance that it may feed and cherish
the divine life in us, which is more or less keenly felt in pro-
portion as we have awakened to the consciousness that we
are God's offspring — and have eternal life in his Son — and
are now here in the school of Christ to be educated and
made meet for our Father's more immediate presence, in the
light of that kingdom and glory, for the coming of which we
pray.

Now preparation for confirmation is receiving the true
knowledge of which the elements are these — viz., what God
is to us, the Father, the Son, and the Holy Spirit, and what
we are called to be to God in response to what He is to us.
Drawing near to the Father, through the Son, in the power
of the Holy Spirit, may you, dearest child, seek by truthful
meditation on what you are taught, and by prayer, to attain
to this preparation. May you come to realize as the very
truth, and the highest truth concerning yourselt — truth as
certain as your existence, and the truth which makes it good
for you that you exist — this truth that the Father is your
Father, that the Son is your Saviour, that the Holy Ghost
is your sanctifier ! May this thought about yourself — this
aspect of your own condition — fill you with wonder, and awe^
and grateful love to Him who has given you a being ! May
you be moved by this wonder and awe and love to con-
sider what manner of person you ought to be of whom such
high and excellent things are true ! May you thus learn to
know and value your heavenly birthright ! The faith of this
your high birthright, as one to whom God has given Eternal
Life in His Son, was my comfort in holding you up and pre-
senting you for baptism. This same faith in whatever
measure you are enabled to cherish it will be your own right
comfort in receiving confirmation.

1864-66. MEANING OF CHRIST'S LOVE. 87

March 28th, 1865.

Darling, I trust my last letter may be really helpful to
you. I have felt since sending it as if I might have been
wiser to have occupied your attention, your thoughts, and
your heart, mora simply and exclusively with the love of Christ.
This might help you more as to the right mind in which to
" show forth the Lord's death" — in the solemn ordinance to
which confirmation opens your way. But I think so much
of confirmation in its relation to baptism and to the name
into which we have been baptized, that anything that sheds
light on that great name, or rather, helps one to enter into
the light that shines in that name, seems to me the most
direct preparation for confirmation.

But let me now urge you to meditate on the love of Christ
just as pure love to you — love seeking to bless you — love tak-
ing the form which, because of your sinful state, it was need-
ful that it should take in order to bless you : and when I say
" bless you," I mean, "make you good — make you holy —
make you true — make you loving." Do understand, darling
child, that when Christ died for you that you might live
through Him, "suffering, the just for the unjust, that He might
bring you to God," it was the life that is divine — Christ's
own heart and mind — that His love proposed to impart to
you. When we are in danger of being satisfied with the com-
fort of the death of Christ for sins, stopping short at that
point, let us remember that nothing can satisfy Christ con-
cerning us but our being " alive to God." Because He ever
sees us, not only as in ourselves sinners, but as those who may
through Him be to God dear children, we ought ever to
think of ourselves in the same way. If we do so we shall
both confess our sins — believing in the forgiveness of them
through the blood of Christ — and lift up our hearts to God
as our Father, expecting and welcoming help from Christ to
enable us to say " Father " in spirit and in truth. Jesus

88 * MEMORIALS. chap. xi.

Christ is the same yesterday, to-day, and for ever. As in love
He died for us, so, being risen from the dead, and present
at the right hand of God, having all power in heaven and
on earth. He in the same love uses His power for our benefit —
our benefit in all ways, but especially our benefit in enabling
us to walk in His own steps — the steps of pure unselfish love
— love to God, and love to one another.

My wish is to fix your attention on the love of Christ —
alike on what He has done for you when on earth, and what
He is ever ready to do for you now that He is in heaven —
your " Glorified Head " — your " High Priest " over the house
of God. I say on both alike, because I believe that neither
of these thoughts can work well without the other ; for they
are both included in the " Gospel " — the good news of our
salvation.

To his Eldest Son.

PoLLoc, 28th April, 1865.

. . . We go home to-morrow after a pleasant visit to
old Sir John, which James has enjoyed, the weather being
beautiful, and the bursting forth of the hidden life of the
trees proceeding so rapidly as to make the difference between
day and day marked. I have been fancying the beauty of
the " Backs " with you. ... I was thinking in my
waking hours this morning of the words, " Whom have I in
Heaven but Thee? and there is none upon Earth that I
desire beside Thee," as the language of one who has found
the secret of loving the Lord his God with all his heart and
mind and soul and strength. And I was made very thank-
ful by reaching — after some self-proving — the conclusion
that in truth of feeling, and not in mere conviction of what
ought to be, I knew something of such a mind towards God ;
— in truth of feeling, though not in intensity, such as the
words seem to have been the expression of.

1864-66. SELF-EXAMINATION. 89

" We love Him because He first loved us." Self-exam-
ination with the object of finding in ourselves encouragement
to appropriate the love of God to ourselves, may lead either
to a self-righteous hope, or a fear that implies ignorance of
the freeness of the grace of God. But self-examination en-
gaged in in the clear faith of the love of God as what the
gospel reveals, and only to prove ourselves as to the reality
of our trust in God's love and of the response of our hearts
to His love, however it may encourage us by the conscious-
ness that God's purpose is being fulfilled in us, can never
awaken any self-righteous self-congratulation ; while, however
it may humble us, and awaken self-blame because our return
of love is so faint and scanty, it can never make us stand in
doubt of our interest in the love which makes us ashamed
of our coldness of heart, seeing it is that love which, " while
we were yet sinners, gave Christ to die for us."

Lady Lucy Grant has indulged me with the perusal of some
letters of Lady Matilda's which she has copied into a small
MS. volume. They are a precious record of faith and hope
and love.

To the Rev. D. J. Vaughan.

PoLLOC, 19th May, 1865.

My dear Friend, — I had the pleasure of receiving
your letter just as I was about to leave home, to be for
some days here with Mr. Erskine at the house of a common
friend.

This expression ^ of what you feel to me is very grateful
and very comforting. This last word may seem a confession

1 Mr. Vaughan had just pubHshed his book on " Christian Evidences
and the Bible," which bore this dedication : "To my honoured friend,
John M'Leod Campbell, formerly minister of Row, this little volume is
respectfully dedicated in grateful acknowledgment of many invaluable
lessons learned from his works. "

9°

MEMORIALS. chap, xl

that encouragement has not over-balanced disappointment
in ray endeavours to commend to others, through the press,
the apprehensions of truth which have appeared to me calls
to publishing ; and it is such a confession as to the hope
with which I first published. But, on the whole, I think
that I may have calculated on getting the ear of the church
more than was reasonable ; and I certainly am very thankful
for the measure of response that comes to me from time to
time, and in ways that justify the hope that there must be
much response that never reaches me. Accept my true
thanks.

Your letter has found me just about to write to you, to
say to you how much I feel indebted to you for the happi-
ness, and, I believe, important benefit, which being with
your brother. Dr. Vaughan, has been to my son.

You say nothing of your summer plans, or the disposal of
any holiday time you may allow to yourself. If you can
kindly include Partick in your plan, let me know as soon as
you know yourself.

To his Eldest Son.

PoLLOC, 2ist May, 1865.

. . . I am again having summer weather here, and Mr.
Erskine and I have pleasant walks together ; and Sir John,
though weakly, is well enough to enjoy having us with him in
the evening. His great suffering during this attack seems to
have been mingled with much comfort through faith ; so as
to make the prevailing expression of his face, as well as of
his words in referring to it, to be thankfulness. We expect
Mr. Maurice's Oxford son here to-morrow.

The beauty of this day is very great. We have been at
church. Mr. Erskine and I walked home from church. The
beauty of the trees is perfect, and of the fields, and of the
sky, and of the river also; and the cattle and the sheep

1864-66. ORDINATION. 91

pasturing are elements in the scene which add the interest
of Hfe ; and the birds are very vocal with joyous notes.
How vague and indefinite the sense of the enjoyableness
which belongs to this whole, and of oneness in the impres-
sion received from such varied elements ! The " Backs "'
must be in their greatest beauty, and I am glad that my
John sees them as I saw them. They remain with me still
in the album of memory, with its coloured photographs.
But I go back to other elements of Cambridge as it was to
me with still more interest ; with most interest to our re-
ceiving the bread and the wine together at St. ]\Iar)''s.

Laurel Bank, nth June, 1S65, 6.40 p.m.

By this time the solemn rite of your ordination is some
hours in the past. I read the Ordination Service to your
mother after breakfast to help her realization of it. . . •
I seem to myself to be in these days realizing what it is to
enter on the ministry more than I did even when receiving
ordination myself. But if it is a solemn thing to be a
clergyman, it is a solemn thing to be a man ; the former is
the latter carried to a higher power. No clergyman can
look hopefully into the future with a well-grounded hope,
excepting in so far as he knows his sufiiciency to be in
Christ ; but no more can any man who has come to look for
Hfe only in God's favour. To be oneself a "living epistle"
of the love of God, as it is the calling of every man, is also
the first aspect of the calling of a clergyman. " Take heed
unto thyself and to thy doctrine." I do not forget that there
is an important addition to " take heed unto thyself," in the
words "and to thy doctrine;" but I am persuaded if all
that is implied in taking due heed unto oneself were more
realized, the addition would be seen to be less in proportion
than it usually seems.

92

MEMORIALS. chap. xi.

To Mr. Erskine.

Laurel }3ank, Partick, 7th June, 1865.

My beloved Friend, — I know you will be feeling the
death of this friend, Sir John Maxwell, who loved you and
had such faith in you, a great blank in the circle of remain-
ing personal interests. You must be thankful that you
waited with him to the close. I have no doubt that you
have been more to him in this last visit, and even in these
forty-eight hours of suffering, than you can yourself easily be-
lieve. We never are to others all we desire to be, or all that
we feel that we might be, abiding more in Christ. Yet know-
ing what others are to us in our need beyond what they
themselves know, we may trust that we do not altogether
fail in seeking to meet the purpose of our Father's love in
making us members one of another. And yet we know
that we do greatly fail ; and then our comfort is that our
friends have a Friend who is the perfect Brother born for
their adversity, whose sympathy is the fountain of our
sympathy — a full fountain, however its flow through us is
hindered ; not dependent on us for its outflowing, but
having many channels ; above all, having an immediate in-
flowing into each heart independent of all channels. In
thinking of my friends, and what I would be to them and
am not, I often feel in this relation what dear Maurice so
beautifully expresses as to another relation, when he makes
the Layman in his Family Worship say, " The sight of
my children, the thought of what they are, and what they
are to be — yes, my friend, I must hope that they have a
better father than I have ever been or ever can be to them." ^

Mrs. Stirling will feel with you ; for she had manifest
pleasure in seeing the pleasure he had in being with you.
I myself feel Sir John's death as that of one who has shown
^ Family Worship, p. 216.

1864-66. SCRIPTURE DIFFICULTIES. 95

me much kindness, which I have sought to return in words-
that might help his spirit, as opportunity has been given to-
me. Many will feel his removal in many ways. I feel
much for his attached domestics.

Young Maurice will write to you from Carluke. He
went there yesterday. I feel much drawn to him. Our
James will be delighted — as any of us who can do so will —
to accept your kind invitation.

Please give my very kind remembrances to Mrs. Stirling.
Mrs. Campbell joins rne in this, and desires to do so also in
my love to you, dear, dear friend. — Yours ever,

John M'L. Campbell.

To Rev. D. J. Vaughan.

Laurel Bank, 5th July, 1865.

My dear Mr. Vaughan, — I am very thankful for your
Christiati Evidences and the Bible. I think the order in
which you present the claims of Christianity on our faith,
and the question of Inspiration, the right order ; and I am
most thankful for the tone in which you ask that attention
to it which it seems to me most important that it should
receive, if our advocacy of our faith is not to be embarrassed
by the defence of untenable positions.

I have longed to say this to you ; but have delayed writ-
ing until I should have finished the volume, which I did
only two days ago ; having had many interruptions from
being from home, and, where I have been, suspending my
own reading to allow friends to make some acquaintance
with it. These friends have been among the most valued of
those with whom my bond is the highest : and they also
are thankful for what you have written, and will add this
defence of Christianity to their libraries. One of these
friends is Mr. Erskine of Linlathen, whose name, and whose
writings also, you probably know.

94

MEMORIALS. chap. xi.

My commendation is of the book as a whole, and embraces
both the matter and the spirit of it. There are questions of
detail as to which I wish we had opportunity of free con-
verse; some things being difficulties to your mind which
have not been such to me ; as they have not presented
themselves to me in that light in which they would be diffi-
culties. Thus Samuel's "hewing Agag in pieces before the
^Lord," has not had to me the character of an act expressive of
individual character, — an instance of, as I have heard it
called, " cold-blooded cruelty." Th$ history of the whole
transaction is so connected with the large question of the re-
lation to God in which the leaders of the children of Israel
believed themselves to stand, as employed by Him to exe-
cute His judgment, and of the reasonableness of believing
that they were justified in this, that I have been reconciled
to it (as to the whole of which it is a part) only by making a
distinction between the moral state implied in punishing by
divine authority, and acting under the power of the fleshly
feelings of wrath, or revenge, or ambition, or pride of victory,
which originate " man's inhumanity to man."

I do not know how far you would be prepared to recog-
nise this distinction ; yet I do not know how to justify the
history of the taking possession of the land by the children
of Israel on any lower ground. As the act of God, the
destruction of those whose " iniquity was full" was the same,
whether by "the sword, or pestilence, or famine," or by
an earthquake, or deluge, or fire from heaven. As the act
of men it was separated from ordinary invasions and con-
quests by the consciousness of being God's instruments
(and indeed often unwilling instruments) which was peculiar
to it. I am but indicating the state of mind on this subject
in which your treatment of this class of difficulties has found
me. You know how, apart from the consciousness of special
divine authority which this history claims, we recognize an
analogous difference between the infliction of death, in the

1864-66. KILNINVER SUNSETS. 95

use of the sword committed to the magistrate, and murder,
I, of course, have been always assuming that God couid give
the certain knowledge that a command to slay was from Him,
and believing that in these cases Ife had done so. ,

I have, without intending it, entered on a subject too diffi-
cult to be satisfactorily noticed in this way.

I trust your anxieties about your mother have been fully
relieved. I know the cleaving of heart to an aged parent
which you have been feeling : my father lived to eighty-five.

With our united kind regards to Mrs. Vaughan and your-
self, and the renewed expression of thankfulness for this valu-
able word in season to the church, your affectionate friend,

J. M'L. Campbell.

To the Rev. Dr. Wylie.

Saltcoats, 4th August, 1865.

We are here enjoying the pure air of this sea-board, and
the endless interest of Arran, far enough off to be seen as a
whole, yet not too far for the distinct vision of its grand
features; and my binocular has put me on a level with other
people, or nearly so. Using it, felt like looking at nature
across twenty-five years !

Our last evening sunset was one of the finest I ever en-
joyed. My Kilninver choicest memories are of sunsets :
and Arran from Saltcoats is sufficiently like Mull from Kil-
ninver to revive these with unusual vividness. Mull from
Kilninver last evening would be just what now rises before my
mind's eye, with all the elements of the glorious scene, earth,
sea, and sky, excepting only the human figures that repre-
sented " man," mind, thought, feeling.

Of these, as they reappear in giving this or that date to

the " visions splendid," my own alone still belongs to this

visible.

" Not lost, but gone before."

96 MEMORIALS. chap. xi.

lo Miss Duncan.

Saltcoats, 19th August, 1865.

. . , How I would welcome your utterance of feeling
in unison with what the glorious vision of Arran, as we see
it from this, moves me to ! Sometimes I gaze long in silence ;
and then feel it a pleasure to say, " How beautiful !" " how
glorious ! " for the hundredth time : yet not without some-
what of varied meaning, according as the light is that of
morning, or noon-day, or evening ; and the sky cloudless, or
clouded, and with clouds that partly embrace the mountain-
tops, or only throw light shadows on their slopes and glens ;
or, as last evening, are contributing their part to the gorgeous
sky scenery of a glorious sunset. Arran itself, the light
coming from beyond it, presented only its own majestic like-
ness in profile ; the outline sharply cut against the golden
atmosphere beyond, but itself simply a dark purple screen,
and — except as to outline — featureless, showing no distinc-
tion of receding bay, or deep glen, or wooded base, or
heathery or green slope, — its expression a grand repose ;
while the variously tinted clouds that floated in the golden
sunset, recalled Wilson's "glory moving on," with "in its
very motion rest." But as I sat drinking in the beauty and
the solemnity of the scene, I was not contented to rest in
what I saw, or felt from it as from music, but found myself
passing to the higher light, — what it reveals and glorifies, —
what // is ; and then thankfulness for being made capable of
seeing this " burning west," and of being so affected by its
beauty, gave place to thankfulness for the spiritual eye
opened in me, by which I saw the Eternal Light and the
Eternal Beauty ; thankfulness that was much mingled with
self-condemnation, as I reflected, that what my bodily eye
took in was what is but seldom to be seen, as time and
place and many uncertain circumstances might combine ;
while that which my spiritual eye saw, is an ever-present

1864-66. THE SPIRITUAL EYE. 97

glory, to be seen wherever the eye opens on it ; and yet my
memories of it were of what had been seen only at long in-
tervals, as my memories of glorious sunsets, such as I now
enjoyed, but here intervals not of necessity, but in a solemn
sense of choice. I say " in a sense of choice," because I do
not in reality feel that the opening of the eye that sees the
spiritual, so that the spirit is flooded with its proper light, is
so simple a matter, or so absolutely to be determined by a
mere volition, as the opening of the bodily eye. That
" glory of God in the face of Jesus Christ " we do not see in
its brightness simply by turning to it. For such vision
beyond habitual faith we wait on the Holy Spirit, and have
it not, as bodily vision, in our own hand. But still we know
that he that soweth bountifully reaps bountifully.

I thank you for making these teachings of Ruskin's known
to me. Men speak of "half truths" as "positive errors."
Over-stated truths do also approach the character of false
teachings. But I do not feel it easy to cut down to the
measure of sober truth Ruskin's strong utterances even in
thought ; and would find it very difficult in writing.

To his Eldest Son.

Laurel Bank, loth September, 1865.

[After speaking of a sermon on conversion which he had
been reading :] That no man knoweth the things of God
save the Spirit of God— that spiritual things are spiritually
discerned — that we must be all taught of God: such
language, as asserting what is true of the divine life in its
whole course, and not merely of a first starting, is what
seems to me inculcated by our Lord and His Apostles ; and
therefore I do not think that the great prominence given
to the first clear vision of Christ which has caused peace
and joy in believing, is in harmony with the highest example
of preaching.

VOL. IL G

98 MEMORIALS. chap, xi.

I know that usually men are found needing conversion,
and that it is of infinite importance that partial yieldings
to divine light — measures of seriousness and earnestness
— measures of change of walk and conversation, which
are altogether short of knowing Christ, or salvation,
should not be rested in, or set down at more than they
are worth, as what may issue in good, but are not in them-
selves life from the dead. But I feel, as to the difference
between the New Testament teaching and what I distinguish
from it, that the one would naturally occupy the mind with
the life now known in abiding in Christ; the other with the
crisis of conversion and the safety and security into which it
has been the introduction. No one has, or could have,
worked more than I have done with " Assurance of Faith,"
as that the demand for which is the most effective instru-
ment for awakening. But I am satisfied that there is an
unhealthy occupation with conversion, which hinders the
development of the life of Christ in us.

In truth, in the time of conversion it is 7iot " that we are
converted," but " that we apprehend Christ," which is our
peace ; and this is that " beginning of our confidence"
which to hold "to the end" makes us to be "the House
of Christ."

In connection with this subject I often feel that High-
Churchmen and Low-Churchmen would be brought to-
gether if they were simply realizing the Eternal Life given to
us in Christ, the power to be the sons of God which we
have in Him. No High-Churchman who has any living
knowledge of Christianity, would trust his own salvation or
that of another to Baptismal Regeneration. No Low-
Churchman abiding in Christ as a branch in the vine, and
hearing his Lord's voice saying, " Abide in me," falls back
on the vision of Christ which first gave him peace, as if the
fact of having had that vision was now his peace, or as if
anything could be peace to him but that that visioji was true

1864-66. MANNING AND NEWMAN. 99

— that Christ was, and is, and abideth ever what then he
apprehended Him to be — what, with an apprehension clearer
and deeper, according to his own spiritual development, he
now knows Him to be.

To the Bishop of Argyll.

Laurel Bank, 29th September, 1865.

My dear Bishop, — I have been from home, which has
caused your letter to be so long unacknowledged. I am
happy to think that, though still so far from strong, you have
come back to us so much better than you were going away.

I was made acquainted with this book of Dr. Manning's
some time ago by a friend who valued it as accepting fully
its conclusions. I have not seen anything that may have
been offered to the church as an answer ; nor do I know of
any formal reply. I feel with you that most Protestants
would take what we would regard as too low ground ; and I
would be very thankful for an argument on the claim made
for Rome which was conducted in the light of the high pur-
pose of Revelation as a help to personal knowledge of God ;
and not, — in itself, or in conjunction with the church, — a
substitute for such knowledge. Dr. Newman says, knowledge
of God implies an infallible record and an infallible inter-
preter. To hold these essential is to ignore all other witness;
to hold these sufficient^ assuming that we possess them, is to
come short of the true apprehension of the divine purpose
of self-revelation ; the attaining of which implies a seeing
light in light as the condition to which man is brought.

As to my attempting the task of showing the root-error as
to the nature of religion in Dr. Manning's argument, I could
only, if I made the attempt, apply the teaching of the
" Thoughts on Revelation " to his statements. I could not
go deeper. But even this I do not feel equal to ; that is to

loo MEMORIALS. chap. xi.

say, by writing; for as I read I went through the process
mentally, and to the satisfaction of my o^vn mind. But
when I attempt to write I immediately propose to myself a
more exhaustive treatment of my subject than I can (now,
at least) accomplish.

I received both your tokens of remembrance safely, and
have had also, from Mr. Erskine, your letter to him to which
you refer. I am satisfied that the tendency of things is to
force thoughtful minds to take " true measure " of what they
really know of their " eternal treasure." One portion of
those who shrink from falling back on the inherent authority
of light are themselves — though they may not consider it so
— illustrations of the soundness of that principle. I refer to
persons who have become the subjects of a true and deep
religious awakening. For the confidence with which they
speak of the realities in which they rejoice is altogether
referable to a seeing light as light. So far as mere authority
goes there has been no change. What they believe they
never doubted; but they now know it to be true as they
never did before.

I would w-ish to induce such persons to say distinctly to
themselves what the difference is between their former hold
of truth and that which they have come to have. . . .

P.S. — The weight we are to attach to the "originality and
integrity of Rome " is determined by the character of Chris-
tianity as light, ever, and from moment to moment, its own
present witness. When we know what we possess in Chris-
tianity we know what place to give to the details of the his-
tory of its coming into our possession. The power to shake
faith put forth by historical criticism in our time, it possesses
only, I believe, in virtue of our error in making our appeal so
much to the history of Revelation, rather than to the char-
acter of that which is revealed. Doubtless that history har-
monizes with that character; and in harmonizing adds a
commendation. The angels who sung, " Glory to God in

1864-66. ''SPIRITUAL CRITICISM." loi

the highest ; on earth peace, goodwill towards men," were
the fitting choir for such a song. But we rather beheve that
they were angels who so sung than that the song is divine
because they sung it.

J. M'L. C

To his Eldest Son.

Laurel Bank, ist October, 1865.

. . . This day week, a most beautiful day, I passed at
Auchnafree. ... I expounded the 15 th chapter of
St. John's Gospel. You have, I know, heard me going over
the first part of that chapter more or less fully at different
times; and sometimes I am drawn to dwell on one verse and
sometimes on another. I always pass from such occupation
with the light shed on our relation to Christ by the aspect
of it presented in the words, " I am the vine, ye are the
branches," with a fresh sense of the sacredness and the
excellence of man's life as the Eternal Life which God has
given to us in his Son ; and its very excellence is increas-
ingly felt by me to be an argument for the faith that it
really is given. It seems an ideal so worthy of God to con-
ceive, and so proportioned to the greatness of the price of
our redemption ; while that price, and the provision for the
realization of this high ideal which is revealed, seem so
adequate to the result contemplated, that the end and the
means mutually sustain faith in each other.

You know that I expect much as to the elucidation of
Scripture from a study of the Scripture in the faith of the
harmony and cohesion of truth, which it is the appropriate
task of what I may call ''spiritual criticism" to discern and
trace — a task to be pursued hopefully irrespective of textual
criticism or historical criticism. Nor is my own being
unfiiriiished for either of these the reason of my venturing to
proceed without them as being what alone is open to me.

I02 MEMORIALS. chap. xi.

I have now the experience of exactly forty years in this path
of study of the Scriptures ; and my assurance of being in
the hght of what I read has grown with the gradual increase
of my apprehension of the meaning of the Scriptures sought
and reached in this way. That is to say, the portions of
Scripture which have seemed to me to have their meaning
fixed by the very character of the meaning which they have
suggested, have given forth that meaning with more and
more clearness the longer I have dwelt upon it. Also, the
meaning of some passages so reached has immediately shed
light on other passages; and this not only because of the
unity in the teachings of the individual men, but also
because of the unity in the teaching of the Spirit of Truth
who spoke by men. This unity, when discerned, is the
highest evidence that what we read is inspired by the Holy
Spirit, as well as the clearest proof that we are come to the
light of what we read. In proportion as we understand
Paul and James and John, what is individual and distinctive
is lost in what is common. This experience I most value,
though I feel interested in all that gives them individuality,
and helps me to know them as men.

Laurel Bank, 15th October, 1865.

. . . I am naturally taken back to my parting with
my only brother, just forty-four years ago. He left Scotland
for India just about this time of year in 1821, though he did
not leave London until 1822 was come in, when he was
twenty. I remember most vividly returning to Edinburgh
after parting with him in the Leith smack which took him
to London, and the intense agony of loneliness in which
I threw myself on a bed in the lodgings in which we had
been together. ... In whatever dimness of faith, we
were cast on Him who had given us to each other. Surely
the response which the cry of unconscious infancy has in

1864-66. THE BISHOP OF LONDON. 103

the mother's heart, has its parallel in the divine response to
what is a cry of need belonging to what one may think of as
the unconscious infancy of our divine life,

I was to tell you something of my meeting with your
bishop.^ ... Of course Norman himself and the bishop
naturally spoke most. Indeed I should have got nothing said
of what I desired to speak had not the bishop, more than
once, directed his remarks to me, inviting the expression of
my thoughts. This was on such topics as Newman's
Apologia, and Manning's recent publications. He had just
come from the Highlands, where he had been at Balla-
chulish with the Bishop of Argyll, whose recent sojourn in
Sicily and Italy has caused him to be much engrossed with
the questions between the Church of Rome and Protestants,
and more particularly the Church of England Protestantism.

Pusey's recent letter to Keble also had been in their
hands, but I had not (and have not) seen it. It is intended
as the reassertion of the teaching of the "Tracts for the
Times," with a justification of himself in not having gone on
to stand where Newman stands. The bishop had not read
it all, I think ; but had read enough to be dissatisfied with
it, though how he would himself deal with the questions
raised I was not quite able to gather, and I had no oppor-
tunity of attempting to ascertain. What a difficult position
his is at this time ! and how difficult it must be for him to
command leisure for quiet thought with the immense
demands on his time.

To his Second Son:

WJw was tlten starting for iTtdia.

Laurel Bank, i6th October, 1S65.

. . . Your parting from Donald has been taking me
back to my brother's parting from me, forty-four years ago.
^ The Bishop of London, Dr. Tait.

104 MEMORIALS. chap. xi.

I was left alone as to my loss, my only sister being before
him my only brother. But he had the advantage over you
that he had his sister to welcome him. But the parting
was of brothers in both cases ; and the true comfort for
such a time — whether more or less tasted — the one comfort
is the love which gives brother to brother. How dimly did I
see that love then ! How dimly do I see it now in com-
parison of its own full light shining in Christ.

This is a dull misty day after a bright summer day yester-
day. I do not know how far you share with Lady Randolph
a preference for external harmonies with " the sullen sad-
ness ;" but I think when the sadness has so many elements
of comfort as yours now has. a bright day can be welcomed.

17th October, 1S65.

. . . One reason for my writing by this mail is, that I have
wished that some home words of welcome should greet you
on your arrival at Bombay. I feel as if I would welcome
you to manhood, as I at first did to life. Life is indeed all a
seedtime (an education as Mr, Erskine says) ; but it contains
a seedtime and a harvest within itself, while as a whole,
referring to a harvest beyo7id\\.%€ii; and you are now, I trust,
about to reap what you have been sowing in the youth which
is now passing into manhood. For a few months I know
the time of acquisition stretches into the time of action ; and
even when your season of action is fully come, I know that
progress in preferment turns in part on acquisition. . . .
But I am away from what I had in my mind, viz., your wel-
come to the life of action — action influential and important
to others — the usefulness of which you will feel its true inter-
est ; while you will not measure its usefulness by immediate
results ; for much of it may be hid from you, and what is
rather to be taken for granted because you have done your
duty, than something on which you may place your finger.

1864-66. LETTERS TO INDIA. 105

I warned your friend against the postponed hope of

usefulness which turns on becoming rich and influential, say,
as a country gentleman — his ideal of an useful position.
But there is an accumulation of fitness for future useful-
ness which goes on pai'i passu with the present usefulness
implied in the discharge of present duty : I mean the grad-
ual development of oneself, — such a development as must
have been long going on in such men as Mr. Donald
Macleod, and Sir John Lawrence also, though of his spirit
I have had no taste. But Mr. Macleod impressed me
most highly.

. . . My darling son, may God bless you, and make
you a blessing.

17th November, 1S65.

. . . Your fine weather while in the Mediterranean it
is most pleasant to think of ; but I grudge much your passing
through Egypt in the dark: only your moonlight would be
all the more a compensation for the absence of the sun, that
moon and stars are so much brighter than with us. I re-
member your uncle used to dwell much on this advantage of
eastern or rather southern skies, over our murky north. The
sight of the pyramids, which you have (so far) lost, affected
him very much, and drew from him some expressions of
feeling which had welled up from his deeper nature. I have
the same recollection of his feelings at Athens. But I only
remember the deep response which his words aroused, not
what these words expressed. His active life and social life,
with so much of outside superficial interest, and in a circle
in which Avere few, if any, minds from which he could have
the response on which he calculated from me, caused much
of what / most valued in him to remain unknown to his
ordinary friends, who, nevertheless, valued him much for
what they did know in him. How much remains unde-
veloped of their higher nature in men ! I do not mean their

io6 MEMORIALS. chap. xi.

highest nature, but what is high though not the highest.
Lack of external influences of the fitting kind causes this
in part. But though neither his work nor his associates be
helpful in this view, one who has awakened to the duty and
the privilege of self-education may find in the world of nature,
and in that of mind as brought within his reach in books,
much that he can turn to good account ; and, being deve-
loping himself, he will find in those around him, if not such
as can help him, still, those whom he can help ; and here it
is important to have faith in the capacity, however dormant,
of others.

I knew two young officers once in whom I found a taste
for literature, unusual in the army ; and I found they owed
it, as they thankfully acknowledged, entirely to their captain
(afterwards my friend, Sir Duncan M'Dougall), whose subal-
terns they were. He did not find them different from other
young men, or having already tastes kindred to his own ; but
as their captain he was brought into a near relation with
them, which he sought to turn to account for their improve-
ment. Nor was his influence limited to them ; he, I believe,
gave a tone to the mess. If we do not selfishly consider
what men have in them that we can like, but rather how we
may help them to become what we would like, we shall find
much social usefulness within our reach, and a special inter-
est added to life. Of course, there are limits in men's indi-
vidual capacities, and some things you may find within your
own reach, an to which you cannot invite some others to
share in your enjoyment however refined ; as, for example,
all that your capacity for drawing, and the eye for nature
which that implies, give you. But there is a wide field to
which this does not apply ; while it certainly does not apply
to that which it is most important to others that they should
share with us.

1864-66. PUSEY'S LETTER TO KEBLE. 107

To his Eldest Son.

Laurel Bank, 30th November, 1865.

. . . I have just finished Pusey's letter to Keble, but
have the P.S. yet to read. I am thankful that I have seen
it. It has added greatly to my apprehension of this time,
and my understanding of the state of the English Church,
and of Christendom too, as seen from one standpoint. As to
Pusey himself, like Newman's Apologia it gives me more
tenderness for the man ; while it entirely confirms my pre-
vious conviction that Tractarian or English Catholicism in
no way differs from Roman Catholicism in any of the matters
in which the latter has been regarded by me as in funda-
mental error. It does indeed separate between the English
Church and Romanism in some points of serious error, but
these had not so much engaged my attention : nor did I till
now know the exact root, or the development, of a most
important one of these, viz., Mariolatry ; as to which I find
his feeling both of its error, and of the extent of its develop-
ment in Roman Catholic people, difficult to reconcile with
the hope of union of Christendom as one visible church,
which he cherishes.

As to the most important other point, viz., the place
usurped by — or conceded to — the Bishop of Rome as
Pope, his (Dr. Pusey's) faith in the infallibility of gene-
ral councils gives him a comfort in the expectation of the
ascription of infallibility being confined to such utterances
of the voice of the church as one whole, and ceasing to be
ascribed to the Roman See ; in which I cannot share ; my
certainty in believing what I believe in no part resting on its-
harmony with the decisions of the general councils that have
been ; although I recognize a certain place as belonging to
these as light in so far as they were testimonies for truth, and
against error. On this subject Pusey will be felt by Protes-

io8 MEMORIALS. chap, xi

tants less repulsive than Newman, and — still more — than
Manning ; but this at the price of presenting less attraction
to those whose feeling of uncertainty has prepared them to
Avelcome the overtures of an infallible church. An infallible
church with an infallible mouthpiece to utter her teaching is
enough of course for peace if her credentials are accepted,
and if the spirit is so untaught as to be able to find rest in the
£onfidcnce of holding true dogmas. But an| infallible church
with no infallible mouthpiece in the shape of living men, and
whose infallible utterances have ceased to be heard since the
last general council, dating before the division of East and
West, in no way offers what the word " infallible " promises
to the perplexed inquirer of our time.

I have not finished Robertson,^ alternating Pusey with
him, because Pusey I could read at night; and I
cannot now attempt to say more than a little of what this
laying bare of that remarkable mind and heart and spirit
has been suggesting to me. One thing that met me early
has been very precious to me, viz., the clear evidence that
the Evangelicism with which he commenced was superficial,
and in a certain sense accepted second-hand. He did not,
while yet an Evangelical, see in its simplicity and as the
Apostle teaches it in the 3rd of Romans, justification by
faith, — to me, as it was to Luther, that which lies at the
foundation of the church. This I see very clearly from his
account of his intercourse with Malan ; whose teaching of
assurance he met on ground altogether different from that on
what I met it when I saw him some years before ; though
with no result as to Malan, for he said to Robertson just
what he had said to me, and what he usually said.

But I must stop ; to begin in my next where I am leaving
ofi^, and also to speak of the great comfort with which I was

^ He refers to the Life and Letters of Frederick W. Koberison. Edited
by Stopford A. Brooke, M.A,

1864-66. LIFE OF F. ROBERTSON. 109

comforted this morning by the words, "All power is given
unto me in heaven and in earth " — Matt, xxviii. 1 8.

5th December.

. . . Robertson's life will deepen the impression made
by his sermons, both in the case of those who value his free
utterance of free but reverent thought, and in that of those
who regard his freedom of thought as dangerous, alike in his
refusal of recognition to the form of EvangeHcism while
admitting its root-truth, and in his recognition of a root of
truth, — " a soul of good in things evil " — in Romanism and
Tractarianism, while as to them also witnessing against their
form. His catholicity was a genuine catholicity, while its
practical issue — its necessary issue — was isolation and soli-
tariness ; for men will not accept our acknowledgment of the
good we see in them while we separate it from forms of
thought with which they themselves identify it. It is too
like a compliment to the heart at the expense of the head.
More especially will they not accept it when they know that
we make the same analysis, with the same result of partial
recognition, in the case of others in whom they see no good.
My sympathy with Robertson, however, is only with his
attempting it, and does not imply that I make the same
analysis with the same results. I am sure I do not as to
Romanism ; while as to EvangeHcism I am not sure that I
know what it is in its essence which he accepts.

7th December.

. . . I did not mention on Sunday how much your
mother and I had enjoyed Dr. Vaughan's sermon in the
December Good Words, which she read to me. There are
other regions of our humanity in which some others more
draw out our human consciousness ; but, in the purely
Christian region, in which the Apostles meet us (and in it

no MEMORIALS. chap. xi.

almost alone they meet us), Dr. Vaughan touches more
<:hords that vibrate in me than any other man of our day.
Not that even in this region I meet him so much as "a man
feeling alone with God " as I feel that Luther was : nor do I
know how far he is attaining to that absolute simplicity of
justifying faith which I discern in Luther. A human spirit
awakening to the full consciousness of sin, and to the sense
of the righteous condemnation with which God is regarding
it, and feeling alone with God, and realizing the absolute
dependence on His will which is implied in the relation
of our being to His, and discerning in God, as He is revealed
in Christ, what inspires confidence and hope of all good,
— rendering all that God is a cause of rejoicing, because
it is all the perfection of God the Saviour; — such is
the true account of justifying faith. . . . No man
whose Evangelicism had attained to this would have had
to depart from his beginning, and seek God by another
path, as Robertson seems to have done. That he truly
sought Him and truly found Him I have no doubt. But I
am jealous of all that depreciation of Evangelicism which I
must trace to his not having found in it what was thus to me
its root and essence.

To his Second Son.

Edinburgh, i6th December, 1865.
. . . Present favourable circumstances only promise a
good start, being nothing to rest in, nor any assurance that
your circumstances may not often be in the??iselves undesir-
able, and such as will make your happiness dependent rather
on the consciousness of duty discharged in them than on what
they are. So long as this consciousness is the most prized
result, and is a result arrived at, or at least aimed at, in the
strength of faith and as by one seeking life in God's favour,
it will be well with you : whether other aspects of your

1 864-66. MA CLEOD'S SABBA TH SPEECH. 1 1 1

course be bright or dark. Thus, also, if these other aspects
be bright, that brightness will be healthfully enjoyed; if they
be dark, that darkness will be healthfully submitted to.

You will believe that this matter of Norman's interests me
deeply. I shall send you his pamphlet when it comes out ;
viz., his speech (corrected) with an introduction and appen-
dix. I do not expect that it is to shake the church, or to
cause his ejection from it. It is not a vital question; nor is
the practical result very different ; the liberties taken with
the Fourth Commandment by those who maintain its obliga-
tion being such as bring them practically to Norman's
observance of the Lord's day.

To one of his Daughters.

Edinburgh, iSth December, 1S65.

You know the extent and nature of my favourable feeling
towards what are called Evangelicals. It is just a part of my
feeling of a living bond with all who love the Lord Jesus.
I trust, in your measure, you may feel what I feel myself,
while, as a young person who may well expect to be per-
mitted to be silent on points of theology, your path may be
more easy in intercourse than mine who am supposed to be
prepared to say what I think on this and on that.

I pray that you may " hear before you speak." I know
by experience that z/we are willing to hear, God will not be
silent to us. The difficulty is to be willing to hear God, for
that implies that suspension of our own will until we know
God's will which comes through making His favour our first
thought.

You remember the life of Ellis, how at the close the con-
sciousness of being able to say to God "Thy will be done,"
in the peace and acquiescence of a jDerfect welcome of God's
will, was the attainment reached through prolonged and in-

112 MEMORIALS. ckap. xi.

tense sufferings, and was felt to be an attainment which
more than compensated all the suffering.

It is the distance that seems ever to remain between our
welcome of God's will and the worthiness of that will to be
welcomed, that seems to all who are seeking to reach a true
and perfect response, the explanation and justification of the
most prolonged trials of faith — as in such cases as M. G.'s.
. . . I have very pleasant memories of Brighton, and so
far as atmospheric influences prove to one that one is a part
of this great whole, I never felt any atmosphere contribute
so much to my sense of pleasant existence as Brighton. I
am glad that you are to be there together.

Our Lord said, " By this shall all men know that ye are
my disciples if ye have love one to another." I am not lay-
ing hold of too high an association in referring to His words
now. For I desire for you more, in your relation to each
other, than mere natural affection can secure.

To his Eldest Son.

Laurel Bank, 28th December, 1865.

I went, I think you know, to Edinburgh in consequence
of an invitation from Mrs. Stirling, who thought her brother
would be the better of a visit from me ; and, in a letter to-
day, he says he has been ; although feeling (as I too feel
partly) that we had not made the most of our time — so much
was left unsaid. We always breakfasted alone, and sat to-
gether for a while after breakfast, till we went upstairs to
have the reading of the Psalms and lessons of the day with
Mrs. Stirling. We had had worship with the household be-
fore breakfast, Mr. Erskine always praying. (I prayed only
on Sunday evening, when I also expounded at considerable
length.) We were again alone together at night for a short
time. Each day guests to dinner. Our parties were not large

1864-66. VISIT TO EDINBURGH. 113

and were easy and pleasant. . . . We had Dr. Lee one
day, who sympathizes with Norman M'Leod ; that is, thinks
N. right, though having objections to the way in which he
has done what he has done. . . . Mr. Constable,
formerly a publisher, and his son, dined with us another day,
— both cultivated men. And another day Dr. Brown, the
author of " Rab and his friends," to whom I took a good
deal. ... I went to the Convent to see my old friend

Mrs. , now eighty-five ; happy to see me, — still hoping

that I shall yet join the true church. I think my recent read-
ing of Eirenicon had made me more brotherly to her ; while
it certainly anything but made her hope more likely to be
realized. Dr. Puse/s day-dream of an union (outward
and visible acknowledgment of each other) of the Greek,
Latin, and Anglican Churches, I felt almost touching in
its simple earnestness ; while to me what was present to
his mind as the common ground on which each might
meet the others, was my strong fundamental objection
to them all — their common point of departure from the
primitive faith ; — I mean their faith as to Baptism and the
Eucharist.

Besides Dr. Pusey's book I have been reading an unpub-
lished volume ^ that gives the fullest view of the faith of the
church which is known as the development of Mr. Irving's
teaching ; and which also, substantially, agrees with the three
great sections of the church (taking Dr. Pusey's representa-
tion of the Anglican) as to these two fundamental subjects.
AVhat a contrast all this thought and hoping and forecasting
was to the thoughts and hopes which occupy Mr. Erskine,
and on which all our intercourse when alone has turned !

My visit was to him, and its deepest interest was that

which he gave it. We still do not see eye to eye in some

things of deep moment ; as to which my comfort was limited

to the consciousness that I had been enabled simply to pre-

^ The Purpose of God in Creation and Redemption.

VOL. II. II

114 MEMORIALS. chap. xi.

sent my objections for his consideration. But in the great
thing — the hving faith that God is love — I have had, as
usual, most quickening sympathy with my friend; and I
have also felt that our intercourse, even when regarding
what we see differently, was such as necessitated on
my part, — as, I trust, on his also, — an inward uplooking
in prayer, which raised one into the Invisible and Eter-
nal, and strengthened, by exercising it, direct faith in the
living God.

On my way home on Saturday I stopped for two hours
and a half at Linlithgow to see Donald M'Leod. He met
me at the station, and on our way to the manse took me to
the old Palace, &c.

To his Eldest Daughter.

Laurel Bank, 29th December, 1865.

Dr. Gibson's pamphlet I had from Nonnan to read. It
is the fullest pleading on that side — the aspect of the ques-
tion as seen from the standpoint of one who holds that
theology culminated in the Westminster Confession of Faith,
his faith in which is absolute and I may say unlimited, for he
indicates no limit. But it is not to his own apprehension a
faith in fallible men, although he would admit that the men
who drew it up were fallible, but a faith in the Scriptures,
because they have fortified every dogma, to his satisfaction,
with very full Scripture proofs. It does not seem present to
his mind that to call them " proofs " is to beg the question, in
arguing with those who admit the authority of the written
word as fully as he does, though they differ with the West-
minster divines in their understanding of that word. No-
thing I ever read is a more solemn warning of the danger of
passing from the assertion of the infallibility of Scripture to
the assumption of the truth of our own gathering of the
meaning of Scripture.

1864-66. THE SABBATH QUESTION. 115

Dr. Gibson will enable A. to understand the mind of the
most serious, i.e., strict portion of the religious people of Scot-
land ; though their different feeling to Norman himself saves
serious people of the Established Church from the bitterness
of Free Church antagonists.

While I am fully persuaded that he is right as to the pass-
ing away of the Sabbath known by that name in ScrijDture,
and the coming in of the Lord's Day as the day to be marked
as a religious day in the Christian Church, I would not
have felt any call to disturb men's minds on the subject, but
have felt it enough to raise the spiritual tone of their observ-
ance of Sunday, and ^to free it from superstitious gloom.
And this is what really he would have desired. But now
things will not settle down to what is desirable without his
wading through a sea of troubles. Even the Duke's tem-
perate and discreet speech they are beginning to cavil at.

To his Eldest Son.

Laurel Bank, nth January, 1866.

. . . The thought of you all three together in Brigh-
ton sunshine — in the sunshine of kindness; also our dear
John among you by his many letters, — to have his let-
ters reflected back with Brighton tints by this outgoing
mail ! How full of the divine goodness is that consti-
tution of things by which we are members one of another !
— as has been well said, " doubling our joys, and halving
our sorrows ;" for the sympathy which doubles joy, divides
sorrow.

. . . I send you by this post yesterday's He7'ald, with
our Duke's speech, and supplemental speech drawn from
him by that of Dr. Cairns. I went to the meeting despite
the forbidding character of the weather. When we went to
the platform I found myself among several hundreds — chiefly
ministers of all denominations — a great distance from the

ii6 MEMORIALS. chap. xi.

presidential chair. I cannot pass on without saying what a
beautiful sight the hall, as seen from where I sat, presented,
filled brim-full with people so far interested in the Scrip-
tures as to come in the middle of a business day (and
the large proportion was men) to attend a Bible Society
meeting. The proceedings commenced with the read-
ing of the looth Psalm,

" All people that on earth do dwell,
Sing to the Lord with cheerful voice ;"

and what a Gospel I felt the call, heard as spoken by in-
spiration of the Holy Spirit ! God Himself thus testifying
that in Him all have just cause for rejoicing ; all, however
their sins may seem to forbid the thought; all, however
their circumstances, under the ordering of His providence, —
with all suffering and all darkness, not of themselves, — may
seem to contradict it. Dr. Guthrie gave out the psalm,
read a chapter and prayed — a good catholic prayer. For
the rest I refer you to the Herald. Towards the close the
platform thinned a little, and I got down near the Duke, and
when it was over had a very cordial greeting from him.
The Duchess was in the gallery, and I waited with him till
she got to him; and so had her greeting also. Like my
Edinburgh friends, they both thought me looking well.

To his Eldest Daughter.

Laurel Bank, January 12th, 1866.

If you read my letter to Donald you may have thought
that I concluded more than I really did, from the interest
in the Bible manifested by attendance at the meeting on
Tuesday. No doubt the Duke's expected speech was one
attraction.

But even in so far as interest in the object of the Society

1 864-66. DANGERS OF CONTRO VERS Y. 117

was a token for good (I know well how much ignorance of
the true value of the Bible was coexistent with such interest)
my real comfort was the thought that the Psalm sung was a
divine declaration of the place which all have in the
thoughts of the Heavenly Father, whether they know it or
not, or whatever preparation of faith in the love of God
they had for singing that Psalm. . . .

I now return the extract from Dr. Vaughan. If
men will only substitute New Testament authority for a
Lord's Day for Old Testament authority for a Sabbath, I do
not think there is more risk of an abuse of the day in one
view of it than in the other. But you know that, though I
see apostolic authority for the change, I have had no wish
to direct attention to it. As a minister of Christ I can never
take lower ground in commending any form of the will of
God than that we are " bought with a price — therefore are
called to glorify God with our body and spirit which are
His." I cannot now enlarge on this. The prophet ex-
pected men under the Old Testament to esteem the Sabbath
a delight, the holy of the Lord, honourable (Isaiah Iviii. 13);
and those who really were alive to God would do so. Others
would not, but the obligation lay on all. So now also it will
be as to the Lord's Day.

To his Eldest Son.

Laurel Bank, 25th January, 1866,

. . . [Speaking of Dr. M'Leod and the Sabbath ques-
tion:] I feel for him much as to one aspect of his trial that
most naturally presents itself to me. I mean that he has not
that help towards abiding in a right state of mind towards
those who oppose themselves to him, that I had when teach-
ing that Christ died for all ; for, in my case, the very love,
to the faith of which I called every man, gave its tone to my

ii8 MEMORIALS. chap, xi,

mind and dealing with men's objections. To plead for
love in any other spirit than love would be so monstrous an
incongruity. Not that the thing is impossible. It may easily
be if the dogma and the argument, and one's amour propre
in arguing triumphantly, be taking the place of the realization
of the great fact itself argued for. But the love of God is
that in the truth which least runs the risk of sinking into a
dogma. ... I think I in a former letter told you how
much I felt the clear apprehension of the love of God, as
God's revelation of Himself to every man in the Atonement,
— how much I felt this faith, to which I was so soon brought
after I became a minister, to have been what saved me from
such an ahenation from Evangelical religion as Robertson
came to. But it was my salvation (and also my beloved
Mr. Scott's salvation) from much that was far more serious
than one's estimate of any sect of religionists ; though
to abide in charity to any other is no small grace. But
this faith — which is as deep in me as the faith that God
is — has been as an anchor to my soul in many a solemn
season, when no little tempest has been upon me, and
I might say, nor moon nor stars had for many nights
appeared. I cannot now speak of all the ways in which
I have been made to prove the holding power of this
sheet anchor, when other stays have failed; or, at least,
if they have not failed as to their own truth, have failed
as to my perception and realization of that truth. But
this one element in my experience I may notice now for
your help ; viz., that it enabled me to exercise patience, and
made me quick to hear and slow to speak. Secure in this
fundamental faith I could afford to wait for light in second-
ary matters, however important these came to look through
dwelling on them. Also, this grand root faith gave me
what to teach and what to cherish, and that fellowship in
the long suffering of God, and His painstaking with men,
that has so often saved me from breaking — or risking a

1864-66. " ECCE HOiMO:' 119

breaking — with others, because of anything that was a differ-
ence in our measures of Hght — as to which, assuming the
greater measure of hght to be mine, and the darkness that
remained theirs, this difference only made the obhgation all
the greater on me to bear with them in love. Thus, while
called a " heretic," I have been saved from the reality of
heresy, and have been enabled to " keep the unity of the
spirit in the bond of peace."

To the Bishop of Argyll.

Laurel Bank, 31st Januaiy, 1866.

. . . I was for ten days with dear Mr. Erskine, for
which I was very thankful. You did not know our valued
friend Scott, of whom Mr. Erskine says that he impressed
him more than any other man had, and of whom I can say
the same. How mysteriously God seemed to be at the
same time increasing his light and withholding from placing
it on a candlestick. But our Lord said, " Your time is always
ready; my time is not yet come." We rightly pray the
Lord of the harvest to send forth labourers into his har-
vest. But it remains with Him to answer according to
His light.

Have you read this new book, ^^ Ecce Homo," which is
attracting a good deal of attention ? Those who gave some
measure of welcome to Renan, as in relation to Strauss a
move in the right direction, will see in this book a still
greater move in the same direction ; but still far short of
" seeing Jesus." Whether it reveals all that the writer is
seeing, or rather only what he may expect those for whom
he may be, in his own thoughts, writing, to bear, I feel un-
certain. Some parts seem to me to imply more faith than
other parts avow.

I20 MEMORIALS. chap. xi.

To his Eldest Daughter.

Laurel Bank, February latli, 1866.

I send by this post a copy of the Scotsman, in which there
is a letter by myself on Dr. Candlish's Lecture on the
Sabbath.

Answers suggested themselves while reading it which
it seemed desirable that people should have before them;
and not seeing that anybody was offering them, I wrote
what you read. I have two hopes from what I have done.
One is to give a more serious direction to the thoughts of
those who are taking Norman's side ; and the other, to help
serious people to believe that his taking that side is not
inconsistent with valuing the Sabbath as a Christian religious
day.

February 13th.

I hesitated much as to writing, and waited to see if any
notice would be taken by some one else of what I felt when
reading them to be fallacies, yet very plausible : and I
believe having weight to Dr. Candlish's own mind. Only
"a bribe blinds the eye of the judge;" and the desire to '
come to a certain conclusion was likely to prove such a
bribe.

I do not think I can have done any harm by writing, and
I may have done some good. I wished it to be felt, for I
believe it to be the case, that men may value the Sabbath
character of the Lord's day, although its rest has not that
sacred character as rest which it manifestly had, and was
intended to have, to the children of Israel.

I know that this state of mind may exist, seeing that it is
my own ; but I believe it is that of many ; and Dr. Vaughan's
beautiful developing of the rest which is higher activity of
spirit (in that extract), satisfies me how truly Christian — as

1864-66. THE GIFT OF TONGUES. 121

Other and higher than Jewish, even when that was highest —
is his value for the day.

To his Eldest Son.

loth February.

. . . I have long ago concluded that the gift of
tongues was noi for the preaching of the gospel to those
whose tongues were spoken : although the use of the gift, or
rather first manifestation of it, on the day of Pentecost, was
a verifying of it by the " hearing in their own tongues the
praises of God " by the strangers from so many lands then at
Jerusalem. Had we nothing to decide the question but the
record of the day of Pentecost, I think we would conclude
that it was the miraculous endowment of men with languages
to be used as we use the acquisition of foreign languages,
and valuable in the same way ; but the use of the gift in the
church of Corinth sheds a clear light on the subject, in
which we see that " tongues" were not a conscious possession
of a language to be used at one's will, but a form of utter-
ance of the Holy Spirit in men — as prophesying was — having
its value in its fitness to edify and develop spiritual life in the
subjects of the divine influence, in a way which without ex-
perience of the gift we can only dimly conjecture ; but dis-
tinguished from endowment with a new language by its
occasional manifestation, by its dependence on the additional
gift of interpretation for being brought into the region of
intelligence, and by its use in churches where all had a com-
mon language, the Greek of the place.

I think I have told you that one of the reasons why
what was regarded by the possessors of it as the gift of
tongues at Port-Glasgow, was commended to some as
a reality (and it was a strong presumption in its favour)
was its being at once quite different from what was ex-
pected, in not being the possession of a new language,

122 MEMORIALS. chap. xi.

and yet being in respect of this very difference more in
accordance with what was read of as in the church at
Corinth. I remember being struck to find Stanley on this
subject writing in light, while Robertson of Brighton had
floundered in manifest inability to see. But when I men-
tioned this to Mr. Erskine, I found that Stanley had from
him in conversation the benefit of our observation at
Port-Glasgow, and of the ligh*" which seemed shed on the
Apostle's language by what we witnessed there.

As to what the gift of tongues was in the church at
Corinth, there seems no room for uncertainty ; whether we
can conclude positively from this as to what it was on the
day of Pentecost or not. But there is nothing in the record
to hinder our so concluding. No gift enjoyed by the early
church more raises us into the region of the supernatural
than the gift of tongues. But beyond what it might be to
the speakers, in the consciousness of the presence of the
Divine Spirit, and in mysterious spiritual sympathy, the
quickening of the sense of the supernatural would seem its
sole use to the church.

I go back with you to the difficult subject of faith, and
the discrimination of its intellectual and spiritual ele-
ments, and the limits of its moral character, and of the
responsibilities implied in being capable of faith. I think
I understand you, and, if I do, I enter very much into
your distinctions. It would be only misleading to confound
things so distinct as evidence of a fact, and that spiritual
element in a fact (in it because of what it reveals of
God, if a fact, and ascribes to God, whether a fact or not)
which makes our acceptance or rejection a test of our
moral and spiritual state. Thus as to the resurrection
of Christ from the dead, the fact is the subject of abundant
testimony, — testimony which we may weigh as we would
testimony in any other matter. But, apart from the question
of testimony, there is the peculiar, character of the fact.

1864-66. THE RESURRECTION. 123.

" Why," says the Apostle, " should it seem impossible with
you that God should raise the dead?" ^ It is not, " What
defect or flaw is there in the evidence?" but, "Why should
it seem impossible ? " for, if impossible, there is no room for
a question of evidence. No evidence can prove an impossi-
bility, or command our attention while offered to prove what
we regard as an impossibility. It is manifest as to the resur-
rection of Christ, that the fact reported to us takes us into
the high region of the relation of our existence to God ; and
tests our faith in God as God. When the Apostle Peter
says that " God raised Christ from the dead, and gave Him
glory, that our faith and hope might be in God," he indeed
contemplates God's raising Christ from the dead as what,
being reported to us, not only tests faith but develops faith^
and raises it to a higher power. We must believe in God to
be able to believe this ; but, believing this, we are raised into
a higher light of divine truth, and made to know more of
God, and to know what, being known, has power to cause
" our faith and hope to be in God." For manifestly nothing
can more break our bonds in walking by sight, and having
our habitual faith and hope in the creature, than God's raising
Christ from the dead (the fact being accepted by us), raising
Him from the dead, and giving Him glory.

Let us only realize this fact, and meditate on it, connect-
ing it with what He was manifested to be whom God thus
dealt with, and a light is shed upon all the highest problems
of our existence, which becomes more and more clear and
satisfying the more we allow ourselves to dwell in it, and
look around us on all things as it shows them to us.

What is thus true of this great fact is true of all the facts,
and of the history as a whole ; in which we are asked to
believe in respect of its relation to God, and of what it
requires us to believe concerning God. In that divifie

^ The exact words are, " Why should it be thought a thing incredible
with you, that God should raise the dead ?" (Acts xxvi, 8).

124 MEMORIALS. chap. xi.

aspect of the facts is their fitness to test our spiritual state,
whether we will welcome as true God's revelation of Him-
self; which is, in other words, whether we welcome God.
" I have come in my Father's name, and ye receive me not."
This was their condemnation.

To Miss Ker :

After the death of her brother-hi-la-w, Mr. A. J. Scott, which took place at
Veytajix, in Switzerland.

Laurel Bank, 13th Februaiy, 1866.

My DEAR Grace, — I have felt much your kindness in
writing to me so fully ; and I trust it was also soothing to
yourself to say so much of the beloved one taken away, to
one who knew what you possessed in him, and who can
feel the greatness of the blank to you now; however much
memory and hope, sustained by faith, may still occupy the
space which his presence filled. I speak of myself as " one
who knew ;" but I know well that I knew only in part : for
how can another know how large a portion of your life was
included in your many-sided relation to him — your teacher
and guide, your friend and brother, — sharing so much of his
thinking with you, and of his feeling ; caring for you also as
a father since you became one of his family ; and, besides all
this receiving from him, the giving his love back by you in
loving nursing, in all his varied need of nursing, through so
many years of broken health ; — all this must cause the blank
now felt to be unspeakable. But is it not all — yes all — a
true occupying of that blank with precious memories, which
will, so to speak, inherit the place next your heart which
all that they record had held while elements of life as it
passed ?

I thank you very much for writing to me so fully ; and,
through the kindness of your sister, Mrs. M'Call, I have ad-
ditional comforts ; as in the expression of feeling in your

1864-66. DEATH OF A. J. SCOTT. 125

landlady, &c., and also helps to my sympathy with Mrs.
Lucas, who is to my mind one with you and Ann and him-
self in many pictures of the past which are living in my mind;
especially memories of Plumstead Common, where my visits
to him were longer and with more communion than either at
London or Manchester.

When I think of you all, and especially of her who was
nearer to him than any other, I am most thankful for the
help to faith in God which his manifested faith must be to
you : for this faith is your ultimate resource. Truly, he is
one of the cloud of witnesses, — witnesses to God's faithful-
ness : while you may hear him still, as I heard him once in
preaching, directing you to the one perfect witness, Jesus "the
author and finisher of faith." One of his early sermons at
Greenock was from the words, " I have given him a witness
to the people : " a witness witnessing for God in contradiction
to all men's distrust and suspicions and hard thoughts of
God.

I may say to you that, when I got dear Mrs. Scott's letter,
sent through Mr. Erskine (who accompanied it by a few most
comforting words of love), the thought of my departed friend
that came before me, and filled me with solemn peace, was
" Christ in you the hope of glory." This aspect of what I
knew him took entire and exclusive possession of me for a
time ; and was to me what the words "I am the resurrection
and the life " were to her at the grave.

My Mary's preparation for deep sympathy with me through
her own feeling to him, has been a great comfort to me. She
sends you her love and deepest sympathy. Our thoughts
are often with you. We are thankful for all the kindness put
into hearts there for you ; kindness doubly precious to you as
a testimony to him. We are thankful also for the quiet dear
Mrs. Scott is having, and the soothing beauty of those
beautiful scenes, on which he so lately looked with you.
"All things are of God :" these, as well as the highest con-

126 MEMORIALS. chap. xi.

solations that belong to spiritual vision, and the apprehension
of His own love, — His revelation of Himself in Christ, —
His enabling you by the Holy Spirit to behold His glory in
the face of Jesus Christ.

Give our love to dear Susan, and to John when you write
to him. Though he does not so know us as to understand
it as his own, let him receive it for his father's sake. — Your
very affectionate friend,

John M'L. Campbell.

127

CHAPTER XII.
1866— 1867.

Incidents of these years — Letters to India — Letters on Theological Sub-
jects— Ecce Hlviio — Nature and Prayer — Last visit to London —
Letters to Bishop Ewing — Huxley's Lay Sermons — Rationalism and
Superstition — Readings in Philosophy — Banquet given to Dr.

Macleod.

In May, 1866, Mr. Campbell went to London for the last
time. On his way south he visited Dr. Vaughan at Don-
caster, and Mr. D. J. Vaughan at Leicester. He remained
more than two months in England, and enjoyed the inter-
course which he had with many friends, who were interested
in the same great subjects which occupied his own mind.
One day at Fulham Palace he met Mr. Maurice, the Bishop
of Argyll, the Bishop of Bangor, Mr. R. H. Hutton, Mr.
W. H. Fremantle, and others.

During these years the Bishop of Argyll was one of his
most frequent correspondents; and in October, 1866, Mr.
Campbell accomplished a visit to Bishopston, which he
greatly enjoyed. They had first met at the house of Sir
John Maxwell some years before ; and as their intercourse
became more intimate, a very cordial friendship sprang up
between them. Mr. Campbell always spoke of the Bishop
with much affection and regard.

In 1867 a review of the book on the Atonement, which

128 MEMORIALS. chap. xii.

appeared in the June number of the North British Retnew,
gave Mr. Campbell great satisfaction, as showing a more
intelligent appreciation of the argument of the book than
any of the earlier reviews had done. In the same year a
second edition was published, containing new matter in the
form of an introduction and notes.

To his Second Son.

2nd March, i866.
. . . The path of duty as a public seti'ant will probably
be very distinctly marked out by the regulations and tradi-
tions of your office. Therefore, as to this, your need will be,
that abiding feeling of your relation to God in Christ which,
whatever you are called to do, will enable you to do it
heartily as unto the Lord. There are other matters where
the outward form that duty may take will be less defined.
But there is an instinctive sense of what is the right step
that belongs to the pure desire to take it, " If thine eye be
single, thy whole body shall be full of light." I would not
push this too far, as if it implied the promise of an infallible
judgment. I believe it will give us the full use of what
judgment we are endowed with, and, more than this, will
help us to the right principle of judging. But errors in
judgment may sometimes be a part of our discipline ; the
permission of them teaching important lessons of depend-
ence on His ordering of what concerns us with whom is no
darkness at all. I understand the fulness of light promised
to the single eye to be what belongs to our being " children
of the light and of the day :" light in which we are able to
keep a conscience void of offence towards God and towards
man, living the life that lies in God's favour, and owing no
man anything — loving one another.

1866-6;. STUDY OF SHAKESPEARE. 129

9th March, 1866.

By the bye, are you making acquaintance with Shake-
speare? I remember long ago at Paris, at the house of
Lord Elgin, when one of the children, a little girl, seemed to
speak French more easily than English, Mr. Erskine said to
me, " I feel it a loss to any one, to whom the language of
Shakespeare might have been their mother-tongue, that it
should not be so." That the language of Shakespeare is
one's mother-tongue, and so the most perfect key to Shake-
speare, and such a key as no acquisition of English as an
acquired language can be, is no gain if this key be not used
to unlock the treasures of Shakespeare. Study Shakespeare
both for insight into humanity and for culture of your poetic
nature. Do keep up, also, some acquaintance with the
great of old ; and turn your Greek and Latin to some account.
Do not let the acquisitions in any department by which you
were enabled to pass the competitive examination be to you
as mere scaling ladders ; though doubtless standing on your
present elevation you will feel that even as such they have
paid you well. You may probably have but little time to
spare, but even a little occasional occupation with classics,
from love to them and for enjoyment of their beauties, will
go far in developing those elements of your being which
give the capacity of enjoying them, and of a certain fellow-
ship with the minds which have left these utterances of their
thoughts and feelings. The reading which is cramming,
however necessary, has an undoubted tendency to dull the
fine edge of the mind, and to lower its tone ; making a
higher thing subordinate to a lower thing, and what has a
mental value to be prized as means to what has but a
material value.

We are in many regions exposed to this inverting of the
order : as when we cultivate acquaintances, not from the
pure social interest of life, but that they may be useful to us,

VOL. II. I

I30 MEMORIALS. chap. xii.

and help our advancement : not a motive to be rejected from
our thoughts, but one the undue power of which would poison
life. So, in the highest region, religion as the knowledge of
God and of His will, and as the ordering of our lives with
relation to this knowledge, may be emptied of all divine life
by the habit of valuing it as a means to the end of safety or
happiness. That in being truly religious we are, and so
alone are, truly safe, and secured in the inheritance of true
happiness, is a fact not to be ignored, or by an effort kept
out of view, any more than any other fact ; nay, it is one to
be realized with appropriate thankfulness. But all the
elements of religion have an intrinsic value, a high excellence,
because of what they are in themselves, apart altogether
from the consideration of these consequences of safety and
eternal happiness ; and it is in cultivating these elements of
the divine life simply and purely each as itself and for its
own sake, that we grow in them, valuing righteousness for
its own sake, holiness for its own sake, love — love to God
and love to man — for the sake of what love is.

. . . Your likeness is in an oval gilt frame. I like to
look at it, and catch myself sometimes speaking to it.
Separation, as well as trouble (I mean sickness) develops
mutual love. Your letter of the last night of the year shows
how the past lives in you. These memories are healthful,
my own dear boy, and I am most thankful that you so cher-
ish them.

1 6th April, 1866.

. . . I have had many precious friendships, but I have
felt that there was something peculiar in the bond between
me and my brother, ready made — made by God Himself,
who gave us to each other by this special brotherhood, which
was anterior to and over and above what my friendship with
him had in common with other friendships. And the older
I get the more I value ties of blood, even as memories, and

1866-67. BROWNING'S POEMS. 131

should I not say also hopes ? As a part of the endowment
of life, and of the provision which God has made for render-
ing existence a good gift, the relationships of family are very
precious ; and the love in God which they reveal (as being
His devising and His gifts) enhances their value to us in
proportion as our love to God makes the most important
aspect of all gifts to be what they add to our knowledge of
Him, — what fitness they have to cherish the faith and hope
and love which bind us to Him.

My darling boy, I do not wish either to oppress you with
exhortations or to ask for any expression of response beyond
what your heart freely moves you to send in return. I know
how delicate a thing our " hidden life" in Christ is, and how
much our singleness of eye, and simplicity in cherishing the
life that is in God's favour, may be injured by speaking about
it to others, even when those others are so connected with
our thoughts and feelings, both as having counselled us and
as praying for us, that we feel they have some right to know
something of the progress in us in which they have so sacred
an interest. The only recognition of the exceeding delicacy
of the subject of our religious feelings that I have ever met
that at all came up to my own feeling about it, is in a letter
of Robertson of Brighton in his life recently published, — a
life of deep interest. So you will not feel in any bondage as
to speaking or not speaking to me.

To his Eldest Son.

Laurel Bank, i6th March, 1866.
. . . Since writing to you I have been reading a volume
of Browning's poems, which James has, in connection with
Nichol's class work ; and have most unexpectedly come on
a passage in which he deals, in his way, with the idea as a
form of modern doubt to which I referred as having had my
attention directed to it by Shairp. The poem is called " a

132 MEMORIALS, chap. xii.

death in the desert " — the death, of St. John, to whom you
are brought first as in a dying state, and then reviving for a
short time, in which he gives to those about him (somewhat
as Ignatius is made by Gambold to do) anticipations of the
future of the thought of man concerning God ; giving last the
question "Is not that which we believe a projection of our-
selves?"

Meeting this in poems so much read as Browning's I see
that it has been more before men's minds than I imagined,
— was so probably before he dealt with it, and must at all
events have been since. Practically — I mean in the highest
sense of the yjoxd practical, i.e., as affecting what we are and
how we bear ourselves in our relation to God — there is not
much difference between this form of scepticism and that at
which Clough arrived. Indeed, were its conclusions tenable
they would go no farther than his — viz., that we know no-
thing of God. No doubt he clings to the faith that God is,
and with some comfort, — a comfort implying some instinc-
tive feeling that God not only is but is good. And I could
easily conceive of him as even " building an altar to the un-
kno^vn God;" praying, I mean, to God as unknown. But
such prayer, however it might express the sense of depend-
ence, could not be any going forth of love, or of trust felt to
be invited ; — trust, and still more love, implying faith in the
name of God. I suppose, however, that the doubt with
which Browning deals is connected rather with " positivism "
than with such thoughts as Clough still clung to.

I have been feeling much about the tendencies of thought
called " rationalistic," and the negative attitude of mind
which those are occupying who are one to the eye as
" Broad," rather because of their common claim for freedom
of thought, than because of much that is common in the
result of their thinking. This is an important point of differ-
ence between them and the Reformers ; for though the name
of " Protestant " is negative, there was an exceeding amount

1866-67. HISTORICAL CHRISTIANITY. 133

of positive faith which made them positively one while its
freshness remained, and while they met as defending it from
the Church of Rome.

But I do not feel that there is at present any great founda-
tion-truth that is to unfettered thinkers what "justification
by faith " was to Luther and his fellow-workers. To me the
realization of this is a call to quiet peaceful waiting in tender-
ness of spirit, — acknowledging all fragments of truth as rays
of light, and, above all, welcoming all indications of life with
whatever forms of thought it may be combined.

March, 1 866.
. . . Mr. Erskine used to say that "one knowing
God could afford to give Him back all His promises, and
trust to what He is." This he spoke with perhaps a
healthful jealousy of a state of mind which seemed to hold
God as committed by His promises. But my sympathy was
with the recognition of tender condescension to us which is
in Hebrews vi. 17-20. The truth is that the name of God
becomes at once a prophecy and a promise to one believing
in God, and looking up, from the midst of man's present
sad environment, to the face of God, to see what hope there
is for man in the heart of God that there looks out on us :
looks on us with that look which is " the glory of God in
the face of Jesus Christ." These words bring before us all
that we mean by "historical Christianity;" and so they bring
before us all that through Christianity we know of God ; and
so they raise us up to that love in God which has originated
all by which it is manifested. There is no condition of
mind that is more remote from my own experience than the
further step which some are inclined to take; the step of
saying, " What we can thus ascend by to God, who is Love,
may have been in reality but a descent of the human mind
from appreciation of God as love, — a fiction expressing
what love might do, not a history of what love has done."

134

MEMORIALS. chap. xii.

No measure of soul-satisfying discernment of aptitude in the
Gospel to manifest love, — or to secure the fulfilment in us
of what love in God must desire for us, — to which I have
ever attained, has ever seemed to me to suggest the possi-
bility (far less to justify the conclusion) that what I am thus
able to apprehend I could of myself have imagined. Not
even when historical Christianity is doing for me that which
is highest in the way of faith :'n God, do I feel that it has
raised me above itself to the extent that I rest quietly in the
vision to which it has raised me, with an assurance which
arises simply out of what that vision is. I never separate
that vision from the facts by the faith of which I have been
raised to it, even while conscious that all independent
evidence of the reality of these facts (so far as they can rest
upon evidence) is but a small element in my faith, in com-
parison of the power found in the faith of them as faith
which worketh by love.

It may seem reasoning in a circle to say, " I am helped
to believe that God is love because these facts of Chris-
tianity reveal His love," and, " I am helped to believe these
facts because of the love they reveal." But it is a circle
which I am constantly treading. Sometimes I set myself to
meditate simply on the facts, concluding from them as to
what I am justified in ascribing to God of personal interest
in myself and others, — what hope towards God I may
assuredly cherish. Sometimes I set myself to meditate on
God as love, that I may have my faith in the reality of what
I beheve strengthened: which I find to be just in proportion
as the acts which are thus ascribed to God are seen to be
forms which it was according to the nature of love to take.

I am speaking just now of that internal evidence which
arises out of and which grows with religious experience, and is
over and above that internal evidence which, before ex-
perience, is an element in faith. This latter is that because
of which the Gospel is first welcomed; according to the

1866-67. UNIFORMITY NOT DESIRABLE. 135

words, " having found one pearl of great price, he sells all
that he has that he may buy that pearl." The former is
what the words refer to, "He that believeth hath the witness
in himself;" viz., the witness "that God has given to us
eternal life, and that this life is in his Son."

Whatever place external evidence, whether of miracle or
of prophecy, had in the faith of the apostles, and however
impossible it was for thetn to be tried by doubts about the
supernatural in either form, who were living in the midst of
it, — performing miracles, familiar with prophesyings, having
supernatural guidance, &c., — it is quite clear that the con-
sciousness that they had passed out of darkness into light,
from death to life, was their ultimate certainty that it was
light and was life, — light from God and life in God, — which
they were proving. And if this was their case, how much
more ours, to whom the siipernatui'al rests upon historical
evidence, while the spiritual we share in. But, however the
facts in the region of the supernatural with which they were
familiar as with any other facts of experience, are known to
us only from the record which they have left, I am far
indeed from sharing in the feeling that has with many taken
the place of the blind resting upon miracles, to which men
had been called (as by Dr. Chalmers in his Exicrtial
Evidences of Christianity) ; the feeling, I mean, now often
expressed, that the record of the supernatural is a hindrance
rather than a help to faith.

24th March.
. . . Can we conceive of a church of living men, in
various conditions spiritually as well as intellectually, and
think of a mind resolved in all points, and seeing all things
clearly, as the ideal of the teachers in the church? We
must choose between the uniformity of universal blind
submission to authority, as in the Church of Rome, and
great diversity in light and in personal proving of truth;

136 MEMORIALS. chap, xil

such diversity as we see is the necessary result of true
individual participation in light. I know that Romish
uniformity is contended for by Protestant churches, substi-
tuting confessions of faith for the Pope. But the moment
we realize what it is to know truth, as distinguished from a
traditional assent to dogmas, we are individually taken off
this ground, — feeding thenceforth on what we find bread of
life, however much of what the standards of a church
contain may not yet have become bread of life to us. My
faith is that we rightly do so, dwelling in peace with others
who see less, or see more, or even as to intellectual form see
differetitly from what we do. And this last thought has
been of practical value to me in proportion as I have come
to see how much there may be of spiritual and essential
oneness where there is much seeming divergence intel-
lectually. No man, excepting Paul, has seemed to me to
attain so much to the pure, simple, spiritual confidence of
faith as Martin Luther; yet there is no question that his
language, under Melanchthon's logical treatment, has been
worked into a system which makes it easy to disguise a self-
righteous peace in the form of justification by faith. His-
torically I believe that, whatever the dogma with which it
has been intellectually connected, the true peace of faith has
ever been one and the same.

To Miss Mary M'Callum.

Laurel Bank, 23rd March, 1866.
. , . I was sorry to miss your dear father's call when
he last called. I am always refreshed by a visit from hjm.
No one so sums up my life as a minister from its beginning
up to this day. And it is a great comfort to have it thus
written in the heart and spirit of a living man. If your father
is my child in the Lord, you have all been growing up, and
living on, in a special relation to me, as having his witness to

1866-67. ''ECCE HOMO." 137

what it was my privilege to teach; — such a witness as must
ahvays bring much responsibiUty ; more especially when the
grace of God is seen sanctifying parental love. Dear Mary,
may you fully benefit by the share you have in this gift.

lo the Rev. D. J. Vaughan.

Laurel Bank, 23rd March, 1S66.

My dear Friend, — I was very glad to receive your letter,
and have been desirous to write in reply ; but I do not write
much, and other claims in this way have seemed more
urgent — though not more attractive.

It must need a great measure of watchfulness and self-
denial to withhold from over-working in such a sphere of the
promise of usefulness as that in which you are labouring. I
trust you may be able to realize that you are not your own
to spend too fast — any more than to spare. I suppose that
you have had more bracing weather since you wrote. We
have been having our winter only latterly : to-day we are all
white with a fresh fall of snow. I am glad that Mrs. Vaughan
is well, and thankful for your improved account of your
mother. We are well. I have been in better health this
winter than for several years ; in so much that I am now
thinking of going to the South (I mean England) in the early
summer ; and may be offering you a visit on my way up or
down. . . .

I have not seen the book on the Atonement ^ which you
mention. I shall make myself acquainted with it if I have
opportunity, as it has interested you. Ecce Homo I have
read some time ago ; I mean on its first coming out. It in-
terested me very much. I was not sure how much of its
silence was reticence, or the result of being but feeling his
way. It is in some respects the best examination of the
^ Oxenham's Catholic Doctrine of the Atonement.

138 MEMORIALS. chap. xii.

grounds on which we recognize Christ as " the Hght of the
world" that I know to exist as the product of a free inquiry.
Taking it, as I do ever}'thing, to the light of the two great
Commandments — love to God and love to man — I felt the
passing by the first to take up the second (as his book may
be said to do ; though, seemingly of set purpose, he avoids
the old word "love") what awakened some distrust : it has
so much appeared to me a tendency of our time to find in
the second commandment both a sufficient social bond, and
an expression of the whole duty of man. But I read on,
putting this objection aside, and willing to weigh, on its own
merits, his conception of what man owes to man, and his re-
cognition of the light shed on this by our Lord's teaching, —
His teaching by word and deed. As limited to this man-
ward aspect of man, I followed his rising from level to level
•with much pleasure. Yet two things I felt as shortcomings :
(i) I felt that he does not rise after all to the true and pure
conception of love ; and this because (2) he does not see the
love of Christ in that which is the highest and perfect ex-
pression of it. (i) In limiting, as he does, the reference of
the prayer on the cross, " Father, forgive them, for they know
not what they do," he seems to me to speak as one not in
the pure light of love. And this may be because {2) he does
not learn love from the commendation of the love of God in
that while we were yet sinners Christ died for us.

His confining to the Roman soldiers the intercession of
our Lord on the cross, — and so seeing in the words "They
know not what they do" only the recognition of an ignorance
in which one man may differ from another, — is, mercifully,
what a simple reader of Scripture will feel justified in putting
from him, by the prayer of Stephen, " Lord, lay not this sin
to their charge:" a prayer not for Roman soldiers, but for
the very class of persons whose advantages as to light are
regarded as excluding them from the prayer offered, it is
assumed, distinctively for these ignorant heathens. But the

1866-67. DEFECTS IN ''ECCE HOMO." 139

true protection from any limiting distinctions as to the for-
giveness which we receive, and which we are to cherish and
to manifest, is seeing ourselves in that light of truth in which
we, fliankfully and in utmost self-abasement, cease from the
hopeless task of weighing our own unworthiness by putting
sins and ignorance into one scale, and the ideal of good
into the other, — in order to raise our hope of mercy by taking
from the demerit of our sin, — and bless God that, taking the
lowest ground, — and as being the chief of sinners, — we still
find all our utmost need met in the forgiveness which the
Gospel reveals. There is no gain — there never can be — in
accepting any fiction ; and, therefore, there would be no gain
in thinking ourselves worse than we are : but this is not
needed in order to our coming under the power of the law,
" She loved much because much was forgiven her."

But the great defect, to my mind, in the teaching of this
book, is, the ignoring of the first and great commandment :
this both as it is the great commandment and as it is the
Jirst, For to me the second is so much a corollary to the
first, — and to be approached through the first, — that, while
the first is ignored, the light of the second must be imperfect,
and the strength to respond to it, as it may be responded to,
be unknown. I know that some appear to themselves to
find strength enough for love to man in the beauty and
Tightness of love. Others again — which may prove a possible
history — say, " Men may begin with trying to love men, not
raising their thoughts or their hearts to God, and may come
to find, in the hopelessness of realizing their ideal, the revela-
tion to them of their need of God as the fountain of love ;
and such a fountain because Himself love ; and, in being
love, the proper object of a supreme and necessary love."
And if this writer is really feeling his way, or — what is not
impossible — only not realizing the relation of love to man to
love to God, while yet recognizing love as the right mind
of man towards God, — then another volume may supplv what

I40 MEMORIALS. chap. xii.

is wanting. And the truth will adjust itself, though his order
be not its order.

One thing I have felt, in the acceptance this book is meet-
ing with, that it is one of the proofs that practical light — light
for life — is increasingly the felt need of our time : and this is
to nie the most hopeful thing in our present condition.

I have read with interest, and I may say with thankfulness,
the article in Macmillan on prayer by your friend Mr.
Llewelyn Davies. Yet it does not take the highest ground,
and that to which, I think, from the concluding sentence, he
is probably himself feeling that we rise with men of science.
The distinction he marks between laivs of nature and the
coiirse of nature is real, and may be used, as he does, as in-
dicating a region in which the hearing and answering of
prayer might coexist with all that, on the ground of the re-
sults of scientific investigation, is held by Professor Tyndall
as a physical series of causes and effects. But, on the one
hand, I cannot beheve God to have so shut Himself out
from nature, — and still less beheve Him to be so shut out
from nature by necessities in nature not of God, — as that He
can only approach nature through man ; and, on the other
hand, I am quite prepared to find the necessity contended foi-
in the region of matter, assumed also in the region of mind,
on the ground of analogy — though not what admits of de-
monstration— and as what must be assumed in order to reach
an intelligible theory of the Universe, as being, and being
ever, the form in which one will manifests itself. By this path
Professor Tyndall may escape from this entangling of fixity
and necessary sequences by the consideration of the free
action of mind. He may say, "It but seems free."

It is important to remember, in connection with this dis-
tinction between laws of nature and the course of nature,
that, however it suggests how answers to prayer may be pos-
sible in such a case as this of the cattle plague, — in which
there may be a cure, and which cure may be suggested to

1866-6;. EASTER DAY. 141

some one's mind, — it offers no help to the faith of the facts
connected with the life of Christ, and the power put forth by
Him, and by his disciples in his name ; which Professor
Tyndall would, I suppose, refuse to believe, and reject as
impossible.

I must bring this long letter to a close. How the solem-
nity of our time deepens ! — Your affectionate friend,

J. M'L. Campbell.

To his Youngest Daughter.

Laurel Bank, Easter Day, 1866.

I have been happy to-day in meditating on what are very
favourite words with me, and words which Easter day may
well recal : " God raised Him from the dead and gave Him
glory, that our faith and hope might be in God." Faith and
hope in the creature we are prone to, and ordinary human
life is animated by such faith and hope; but death condemns
all rest of the heart in these as alike delusive and godless.
" He who has abolished death and brought life and immor-
tality to light by the Gospel " substitutes faith and hope in
God — " an anchor of the soul sure and steadfast, and entering
into that which is within the veil."

What I am feeling is the excellence of the rest for the
heart which comes in this way — excellence in reference to its
divine nature, and in respect of its immovable basis. Our
interest in the death of Christ and in His resurrection from
the dead has many aspects besides that which I am now
contemplating : viz., our deliverance from being dependent
on the creature, and our being raised to direct conscious
trust in God ; which change, however, is the root change,
bearing the fruit of the other changes — our keeping ourselves
unspotted from the world, our dwelling in heavenly places in
Christ.

142 MEMORIALS. chap. xii.

To his Eldest Son.

Laurel Bank, 12th April, 1866.

Your mother enjoyed Mr. Jowett's lectures [on Socrates],
which I read to her, very much. She thought their large-
ness would refresh you. It is indeed a happy change to be
seeking to give our God's se'^eral gifts their proper places,
instead of setting them one against another, depreciating
one to exalt another.

As to the success with which Mr. Jowett has set himself
to this attractive task, while I feel that what he has accom-
plished has much artistic beauty (of the kind that I remember
marked my dear Scott's lectures on such men as Anselm, or
Bernard, or Dante) ; and while I believe, historically, that
philosophy has been helpful sometimes to religion as ethical
philosophy, I am far from feeling that religion has been in
need of such help from inadequacy in itself for keeping us in
the narrow way, had its proper resources been drawn upon.
Thus what I think 1 have seen philosophy doing for some
minds, in saving them from the narrowing tendency of mere
doctrine (in the endeavour to gather doctrine from texts), I
believe would have been better done by allowing the Sermon
on the Mount and the 13th chapter of ist Corinthians their
due power and proper place. (Of course that has not been
a just conclusion as to doctrine itself which needed correc-
tion.) I think I have told you of my friend who thought
the intention of the Sermon on the Mount was to cast us
upon faith for justification by placing an ideal before us
which would induce self-despair. He, in consistency, would
have said the same thing of the Apostle's commendation and
illustration of chanty. Sound ethics might have saved him
from this. But a teachable hearing of our Lord's words
declaring who are " blessed," would have far more effectually
secured a true conception of salvation.

1866-67. RITUALISM AT ST. ALBAN'S. 145

. I liave been reading different things of which I would fain
have expressed something to you of what I have felt in
reading them. I must not forget to direct your attention to
an article in Good Words for April, which I have just read,
by Professor Plumptre, which has pleased me more than
anything I have recently seen. But Avhat I refer to is, not
this, or anything that has given me pleasure, but some things
that have given me much pain. The first was an account in
a recent number of the Guardian sent to me for this very
article by the Bishop of Argyll, whom it had shocked
not a little, detailing the Palm Sunday and Good Friday
observances at St. Alban's, which seems to occupy the fore-
most place at present in Anglican ritualism. I was struck to
see it notW by the writer of the communication, " that how-
ever ritualistic any church became, the opening of another
church, not too far distant, that was still more ritualistic
than it, drew the men away to the new church." It seemed
to me like the progressive development of the spirit of
separation as I saw it long ago, — taking men first to
Independency, then to Baptism, and then from more open
Baptist communion to that which is called " close com-
munion."

But " forgetting the things that are behind, and pressing
on to things still before," as it is the description of progress
in the right path, is an experience to be looked for in wrong
paths also; earnestness, however directed, leading to develop-
ment. Earnestness in following to its legitimate conclusions
any principle once adopted, has a power to command a
certain respect, apart from the question of the original choice
of the principle. But such respect needs to be carefully
watched that subsequent devotion do not sanctify to us a
Avrong beginning.

The case that always comes back to me, in illustration of
this dangerous, and, it may be, fascinating combination, is
that of Ignatius Loyola and Jesuitism. This St. Alban's

144

MEMORIALS. CHAP. xii.

ritualism is very affecting. It recals to me what I felt on the
Continent in seeing the real feeling manifested in a worship
which seemed fed and sustained by the vivid realization of
Christ's sufferings as physical pain, and which recalled the
words, "knowing Christ after the flesh." There does not
seem any limit to the emotional religion that may thus be
cultivated, which yet may be devoid of spiritual apprehen-
sions of Christ, of what His sufferings for our sins really
were, or what His love sought to obtain for us through them,
even fellowship in His own mind, His own divine life.
There seems, I say, no limit in this emotional religion, as
there is none in that which is moral and spiritual; />., no
limit in progress towards that infinitely distant ideal which is
set before us in Christ.

To Miss Duncan.

Laurel Bank, 14th May, 1866.

I do not know whether you have been reading
Ecce Homo, which John has been engaged with, — not with
much satisfaction : nor did I think it would be. But he
could not well be ignorant of a book on such a subject that
is awakening so much attention ; and is thought fitted to do
good by some, as Mr. Maurice, who I thought would have
(though on other grounds) felt as little satisfied with it
as myself But the good they expect is perhaps that for
which I also have been hoping; i.e., good to those who, we
may say, have everything to learn. But its blanks are many
and serious ; and, though in advance of the writers who can-
not accept the supernatural, yet the attempt to unlock the
Gospel history without accepting the key of our Lord's
words, " I am come in my Father's name," " I do nothing of
myself; as I hear I judge," and attempting to explain the
course of Christ by asking " what plan for reforming men did
He propose to Himself ? " has obliged the writer to strain,

1866-67. VISIT TO DR. VAUGHAA. 145

because it has implied a misconception of Christ's conscious
position. Still I was very sorry for the way in which Lord
Shaftesbury allowed himself to speak of what I cannot but
think an honest undertaking.

My enjoyment in the South will be not a little chequered
by the pain which I cannot but feel in coming in contact
with the mutual distrusts of good men ; who cannot give each
other credit for the good that I am able to beUeve of them
severally.

To Mrs. Macnabb.

The Vicarage, Doncaster, 20th May, 1866.

James and I got here at half-past five last evening.

Dr. Vaughan is just recovering from influenza, and did
not appear till we went to dinner. But Mrs. Vaughan
received us with a most cordial welcome, as he did also
when we saw him. He is not very fit for his work to-day,
but being Whitsunday he cannot be satisfied not to preach,
which he does in the evening; when also they have the
Communion, and when I am thankful to have the oppor-
tunity of partaking in it. I am glad that James also, as
well as myself, will hear Dr. Vaughan.

In looking forward to this visit to England, after I had
ceased to hope ever to visit it again, the state of the church
has caused my feeling to be a very mixed one. I have
come up longing for some refreshing, and trusting to be
made of some use, if God be pleased to use me. But, while
conscious to a catholic spirit, and a preparedness to give
thanks for anything in any quarter that may commend itself
to me as of God, with whatever darkness and however
much that is not of God it may be combined, still I
expect rather to understand others than to be understood
by them. . . .

VOL. II. K

146 MEMORIALS. chap. xii.

To Mrs. Campbell.
The Vicarage, Doncaster, 22nd May, 1866.

I write a few lines before leaving this most hospitable
mansion, which I hope to post at Leicester, and so intimate
our safe arrival there. . . .

We have been having the finest weather, as well as the
kindest treatment. As Dr. Vaughan was to preach in the
evening, I did not go out in the forenoon, but reserved
myself. He gave us a most delightful sermon, and in a
most loving living way. They had the Communion after
the evening service for those who preferred going then; and
I accompanied Mrs. Vaughan, and felt it good to be
there. . . .

2 Albert Place, ist June, 1866.

I am quite at a loss where to begin — what to say — what
to leave unsaid. ... I shall go at once with you to
the palace at Fulham, — which, by the bye, I should never
have reached, I think, yesterday, if I had not taken Donald
with me ; the Ascot Races having thrown everything out of
gear at the station. It has been a very successful morning's
work. We walked about with the good bishop on the lawn,
and among the fine old trees, until he had to go into town
(about twelve) ; and then he took us in the carriage with
him. We had a great deal of conversation ; and his ques-
tioning of me gave me the opportunity of saying many things
to him which I was desirous to say.

. . . Everybody speaks to me of Ecce Homo; and I
must thank my love for my second perusal of it, which
caused it to be quite fresh in my mind. But I was the
more prepared to answer the bishop's questions from having
gone over the ground with Dr. Vaughan and with Mr. D. J.
Vaughan.

1866-67. VISIT TO FULHAM. 147

We got out of the carriage at the nearest point to 46
Eaton Square, and went to the EUiot Macnaughtens, where
we lunched and remained a good long while.

. . . We got here in time for a little rest before I
went on to the parsonage. Mr. Money ^ went to his can-
didates for confirmation early in the evening, and I had
music from his sister-in-law, who played some of Beethoven's
sonatas which I had heard our Maggie play. . . .

3rd June.

I know I did not give any adequate account of our visit
to Fulham. . . . You may believe that one thinking so
much as I do, and having so little opening for my thoughts
to flow out, in a way that may promise usefulness, could not
but humbly and gratefully speak whatever the bishop gave
me the opportunity of saying, as to which I could hope
that it might mingle beneficially with his thoughts. And
without any risk of seeming to take the place of a teacher,
which with him would not be seemly, I was able to express
much of what I have been learning in my Laurel Bank
clerical solitude.

The day was beautiful, the air balmy ; the trees, the
growth of ages and the natives originally of many climes,
are magnificent, and their shade was very grateful. To-
morrow I lunch at the Deanery, Westminster, to meet Dr.
and Mrs. Vaughan.

To Mr. Duncan.

Laurel Bank, 28th July, 1866.

My very dear Friend, — I am now at home again after

a longer absence than any during the last twenty years, and

have to give thanks for much that has been refreshing and

strengthening in my intercourse with friends, old and new ;

1 The Rev. C. F. S. Money, St. John's, Deptford.

148 MEMORIALS. chap. xii.

as well as for peace sustained in me by faith through all
that trial of faith which is ever arising in varying forms in
our contact with the varied measures of light and faith in
others ; the difference between whose apprehensions and
one's own makes often a new demand for a reason of the
hope that is in us. There is much fermentation of thought
at this present time; and of a kind that makes it more
difficult to keep in the narrow way, — more difficult, I mean,
to yield only due sympathy, and withhold acknowledgment
beyond one's own clear light. It is difficult, also, to plead,
as one desires to do, for freedom of thought, without seem-
ing to under-estimate the solemn responsibility under which
such freedom is exercised, or the sin that may be present in
disobedience to the voice of truth. Of the measure of that
sin He alone can judge who "discerns our thoughts afar
off,' and distinguishes between simple ignorance and re-
belliousness of spirit. We qxq falsely liberal when we forget
that this distinction is real, and this difference discerned by
the Searcher of hearts, and dealt with by the righteous Lord
of our spirits; we become uncharitable when we arrogate
His place to ourselves, and, in differing from others, venture
to assign a moral cause for what we regard as their error.

Such fermentation of thought as is at present, and such
conflicts between old thoughts and new, must produce much
misconception and consequent mutual injustice. But as in
learning to walk we have many falls, we are to have
patience as to falls in men's attempts to walk in this higher
region, and must "watch unto prayer" that we may not
ourselves add to the confusion and to the mass of miscon-
ception and injustice.

Dean Stanley seems more and more to be coming into
somewhat of a place of headship among the Broad Church
men; partly because of his courage, and partly, I think,
because of his indefiniteness : for they are a party rather as
asking freedom to think than as having formed thoughts.

1866-67. HUXLEY'S '' LAY sermons:' 149

To his Eldest Daughter.

Laurel Bank, nth Sept., 1866.

My darling Child, — I am not mixing my thoughts with
yours, or such an element in your Hfe as I would fain be.
But the Parkmount thread must predominate in the portion
now weaving, and determine its pattern, the flower being
wrought in it. For our several lives are several webs, our-
selves the warp, our friends the woof, and not friends only,
but all persons and things which modify our being, the pat-
tern resulting being the joint result.

My own dear child, this is but a most imperfect simile ; for
the pattern is not determined by the warp or the woof, by
what we are in ourselves, or by what persons and circum-
stances are, but by the attitude of our spirits towards God
in all things. For " all things work together for good to
them that love God." So the weaving of the web must be
going on in love to God, if the pattern is to be the " divine
ideal " realized in us. So, darling, " keep thine heart with all
diligence, for out of it are the issues of life." Keep it by
giving it to God.

To the Bishop of Argyll.

LiNLATHEN, 20th Sept., 1 866.

. . . Since I came here I have been referring to my
little book, Christ the Bread of Life, in conversation with
Mr. Erskine, and am glad to find that his impression of its
clearness and fulness agrees with my own. So I hope that
in now re-reading it with the benefit of all your recent
thought on the subject of transubstantiation you may find it
satisfying. . . .

I have just been reading with great pain Professor
Huxley's Lay Sermo?is. It is indeed " another gospel
which is not a gospel." But while I feel that to accept

ISO MEMORIALS. chap, xil

the worship of an "unknown and unknowable God"
would be to fall back into cheerless darkness out of " God's
marvellous light," you know that I am not impatient of our
limits, or hindered from the full enjoyment of light by the
sense of remaining darkness ; — a darkness which will in
part pass away when we come to " know as we are known,"
but which may also in part continue for ever, and belong to
the abiding difference between God as God, and us to whom
He has given a being. . . .

It is now the 24th, and I am finishing my letter after
my return to Parkhill. I am thankful for another visit
to Linlathen. I meet in no one the same full realiza-
tion of the gift of God as Eternal Life — the Life of
Christ to be our life — that I see in Mr. Erskine; and
this is a bond of the most sacred kind. Living this
divine life — in measure more or less — must be common to
us all who love the Lord Jesus ; but many are through
knowledge of Christ partaking in His life whose own con-
ception of their obligations to Christ refer, not to this their
true gain from Him, but to certain other advantages from
faith which are either imaginary, or at the best secondary.
*' My son was dead and is alive again," is the Father's joy
over each of us that is "alive to God through Jesus Christ;"
the consciousness that it is so, is our own peace and joy
before God, that " witness that God has given to us eternal
life, and that this life is in His Son," which, St. John says,
he that believeth hath in himself (i John v. 10).

To his Eldest Son.

Parkhill, 24th Sept., 1866.

J. and I are now back at Parkhill, having returned from
Linlathen on Saturday. These days — from Monday to
Saturday — passed happily, and I trust profitably to myself and
to others. Among the elements of interest was Mr. Jowett.

1866-67. CONVERSATION WITH MR. JOWETT. 151

I think I may include what referred to him in " the benefit
to myself;" whether in "the benefit to others," I know not.
I think we have our mutual interest and kindly feeling
strengthened. Being a man to whom what he esteems use-
fulness to others is a chief object in social intercourse, as it
is to myself, I suppose we were both (in a good sense)
aggressive ; and that he sought to enlarge my vision, as I to
deepen and raise his. But I do not feel that I have received
any new element of thought from him ; nor that I have suc-
ceeded in getting a lodgment for any in his mind. We had
one long conversation (from breakfast to lunch) and several
shorter conversations arose out of it subsequently. He is
still busy on his Plato. I said to him, "You were engaged
with Plato when I met you some years ago." He said,
" Yes ; if you meet me here two years hence, I hope you
will find my task done." I wish I could work at what, if I
could face it, would be my task with the " haleness " that he
preserves through work.

I am very thankful that you find that you can speak with
comfort from notes. At the same time I hope my experience
will be a warning to you not to discontinue writing in full.
Nothing clears the mind like writing. I have often found a
letter -written in the end of a week giving both fulness and
clearness to my preaching on its subject (without any note)
on Sunday. To me to know what I have to impart, and to
be placed face to face with men, is the most favourable
position for effective expression.

To one of his Daughters.

Parkhill, 26th Sept., 1866.

My Child, — I am thankful that I have learned, not only
to see that T ought to say, but to feel what it is truly to say,
" good is the will of the Lord " in little things, as well as in
great things.

152 MEMORIALS. chap. xii.

Many who seek to be enabled, and are in measure enabled
to say this in great things, have yet to learn what it is to say
it in little things ; and, in consequence, they are often heard
complaining of what in little matters God appoints for them
in a way that contradicts the faith that "all things work
together for good to them that love God," and that, there-
fore, there is a good in all things, to be extracted from each
thing as it comes by receiving it in the light of love : love,
both God's love in sending it, and love in ourselves as
the condition of spirit in which we receive it. For love
to God, that love which receives God Himself as the
portion of the soul in every cup, its sweetest ingredient,
whatever other sweet ingredients may be in it, is as essen-
tial to the right understanding of what God does in provi-
dence, as the faith that He is love in what He does. This,
our part in the matter, belongs to — is, I may say, an import-
ant part of — that "single eye" which is full of light.

Darling, I am filling my Pai-khill letter with what might
have been written from the Bass Rock, or the Craig of Ailsa
as well. But you will not complain of this.

I speak of what I feel may enable you to extract from
these illiberal and hasty utterances which " rile " you, some
of the same good which I get from the charitable and large-
hearted thoughts of dear Mr. Duncan, for which I give
thanks.

To his Eldest Son.

Laurel Bank, 9th October, 1866.

. . . The critique on Mozley's book^ in the Times
was much better than that in the Saturday Review, and gave
me a more favourable impression of the argument than this
gives ; as to which, if this reviewer understands it, I would
say it does not go to the real root of this great question.

^ His Eight Lectiu-es on the Miracles : the Bampton Lectures for 1865.

1866-67. IRVING ISM. 153

That action in a higher sphere would appear a miracle to
one looking at it with the limits of a lower sphere, if it proves
anything, only proves that that may seem a miracle which is
not one in reality. But the true faith of miracles is not the
recognition of distinct spheres, implying the operation in the
higher of laws which cannot be known as laws in the lower.
It is the faith that it pertains to God as God to be above all
forms of power, and able, if He see it right, to act unfettered
by them, willing any form of being apart from them as im-
mediately as He wills them.

To the Bishop of Argyll.

Helensburgh, i6th October, 1866.

. . . I am here in my old parish ; with the one of my
old people of whom I may have spoken to you as the first
who gave me the comfort of expressing benefit from my
teaching — nearly, if not quite, forty years ago ! I have
found him enjoying your charge, which he read in the
Herald, and which he liked so much that he immediately
procured all the copies of that number of the paper then
procurable, and sent them in different directions, some to
America ! I have to thank you for the Herald that came to
me with your seal ; and also for the paper read in London
which I had been unable to wait in town to hear. . . .

To the Same :

Written as a Memorandum at BisJwpsto7i, at the request of the Bishop.

30th October, 1866.

I have never received the so-called " manifestations of the
Spirit" in the church which is connected with Mr. Irving's
name, as being in reality what they claim to be. But this,
not because I did not believe that such gifts as were in the
church at the beginning might be restored to us, but because

154 MEMORIALS. chap. xii.

I had no positive ground for believing that these were such
gifts ; while the teaching with which they were connected,
and to which they seemed to put a seal, was to me positive
evidence against the assumption of their divine origin. The
teaching to which I refer is that which is common to this
church and the Church of Rome; and is one with what has,
under the name of Puseyism, been more or less developed
in the Church of England. I know that these three several
forms of what is, in my mind, one thing, present themselves
to us with distinctions which are said to be differences ; but
it is common to them all (i) to hold truth with such a reli-
ance on teachers as appointed channels as is inconsistent
with the divine purpose that we should be "all taught of
God " and should " in His light see light ; " and (2) to expect
to feed on Christ as the Bread of Life otherwise than by the
faith which beholds the glory of God in the face of Jesus
Christ ; so that the ordinances of Baptism and the Lord's
Supper are contemplated as ministering life, — not as strength-
ening of our faith in Christ as our life, because of the divine
light which is in them, but as themselves the objects of a
special faith proper to themselves, and the essence of which
is not obedience to light but submission to darkness.

To the Same :

After a visit at Bislwpston.
Laurel Bank, Monday, 5th November, 1866.

The feeling of your own and Lady Alice's kindness re-
mains with my daughter and me freshly ; and moves me to
tell you how well we have accomplished our getting home,
and how pleasant the retrospect of our visit to you is \ —
framed in between a calm day going and a calm and beauti-
ful day returning.

My nephew's cab was at the gate as we drove up, the dis-
appointment as to our proper steamer issuing in our being

1866-6/. COMMUNION WITH GOD. 155

an hour earlier here. My nephew was direct from Linlathen,
and gives a good report of Mrs. StirUng and Mr. Erskine.

You said something about a strong conviction coming to
the mind as in some sense corresponding with that seeing of
light in light to which we feel that we are called. But the
light of truth, however individual in one view, is always what
may be commended to others in a form of which they can
judge ; differing in this respect from what are only vivid im-
pressions ; of which, whatever they are to those experiencing
them, no account can be given to others.

22nd November, 1866.

... I would find it very difficult to offer my thoughts
on the personality of the Holy Spirit in such a form as I
might hope would help another; although a doubt here
would affect not my creed only but my practical feeling of
need in seeking communion with God.

I am afraid I did not make my meaning plain in my refer-
ence to what you said about individual experiences which
have been felt as light from God ; i.e., the distinction which
seems to me to hold between such experiences and what I
understand as the self-evidencing nature of light. The dis-
tinction which I intended to mark is this : — the self-evidenc-
ing nature of light is such a thing that one man may expect
to make it manifest to another ; as the apostle speaks of " by
manifestation of the truth commending himself to every
man's conscience in the sight of God." But there may be
experiences in the history of our personal intercourse with
God, which we cannot so commend to others, although they
are to our o\vn consciousness meetings with God. The
value of these is the faith in the living God which they both
imply and cherish. But their relation to our individual
spirit in its personal intercoui'se with God implies an element
distinct from the simple shining of the light of what God is,

156 MEMORIALS. chap. xii.

or what He wills us to be. No doubt our realization of what
God is, and of what He wills us to be, is often combined
with our personal communion with Him : but the one may-
be without the other, for very clear light may be without
communion, and communion may be without any fresh light.
The study of the philosophy of Christianity tends to our
resting in light without communion. On the other hand,
your question as to the prayer, " Lord, show me the light of
Thy countenance," connects itself, I think, with the religion
of Christianity as distinguished from its philosophy. I do not
understand such a prayer as asking for an increase of light of
truth, but as a prayer for a divine personal acknowledgment
of the individual as one choosing the life that is in God's
favour. But re-reading your letter I see that I have said
something about " felt sensations " which I cannot recal, and
with which what I now \vrite may not connect itself Only
I may add that, so far from holding that we can have no
certainty that God is guiding us except such as we can com-
mend and justify to others, I believe that the whole history
of revelation teaches that the perception of truth as truth,
and the consciousness that it is to the individual an imme-
diate revelation from God, are quite distinct ; the former being
common to all who really see truth by its own light, the latter
being the additional thing in the experience of men through
whom revelation has been given. And what I believe to
have been " additional " and distinctive as to what when re-
ceived they were to commend to the consciences of others,
I believe was their sufficient security in regard to any divine
communication which did not contain in itself self-evidencing
light. That such communications do enter into the divine
plan seems to me certain ; unless such expressions as " the
word of the Lord came to me saying," " God appeared to
him in a dream" &c., are to be regarded as mere Eastern
forms of thought. But I know that many feel as if there
could be no security against self-deception excepting such as

1866-67. THE SCOTTISH EPISCOPAL CHURCH. 157

the self-evidencing nature of light affords. I have, however,
I think brought out the distinction that I recognize suf-
ficiently in my TJioughts on Revelation.

I thank you for your thoughts about my health and my
usefulness. As to my health, I see no present opening for
changing my present position. As to my usefulness, my only
present hope is that I may be enabled to add a profitable
introduction to my book on the Atonement ; to which I mean
to give myself as much as I may find possible for me without
injury.

To Mr. Duncan.

Laurel Bank, 13th Nov., 1866.

. . . I made a pleasant visit to the Bishop of Argyll.
He is publishing the charge the newspaper report of which
I sent you. His position in his own church is very solitary.
Had the bishops of the Scottish Episcopal Church not been
so very Romanistic in their tendencies, they might be a
healthful influence in the higher circle of our people. But,
as it is, I cannot rejoice in their having the place they
have. At the same time I entirely condemn the recen
outburst of feeling caused by the Archbishop of Canterbury's
act of acknowledgment of them.^ It seems to me most
unclerical and low ground to take, to hold being of an
EstabHshment a nearer bond than being Episcopalians.
The legitimate carrying out of such a view would be that in
Scotland Christian men should be Presbyterians, whatever
view they take of the question between Episcopacy and
Presbytery; as also equally that in England they should
"be Episcopalians, after the alleged example of the Queen ;
who has no choice, being but one person while queen of
two peoples.

^ This refers to the archbishop's presence at the consecration of
Inverness Cathedral.

158 MEMORIALS. chap. xii.

You would be interested in Mr. Maurice's appoint-
ment to a Moral Philosophy chair at Cambridge. I
wrote to congratulate him, and have a very cordial
reply. It is a position which he is thankful to occupy,
and one which I trust he will occupy with advantage to
many.

This day week my friend Mr. Edward Caird gave his
inaugural lecture as professor of Moral Philosophy. It was
very able, and certainly would realize men's high expecta-
tions j and his reception was most cordial. With much of
what he said I had entire sympathy. . . . It is very
difficult in a time like this to do justice to men of a school
which one does not know well : and I know the Oxford
school but in part. The one man to whom I would have
gone with the deeper questions now moved, dear Scott, is
no longer within my reach ; and I now regret that I did not
make a point of knowing more of the results at which he
had arrived regarding German — now Oxford — thought. But
latterly he was very reticent even to me. What a solemn
thought it is, when one would ask deep questions, that He
to whom all truth is known — who is Himself the Tmth — is
ever present with one, seeing all one's darkness, and all that
the sense of darkness costs; and yet is silent: not from
unwillingness to impart light, but from some other cause
which we cannot judge of, but doubtless of the same nature
with that which we see a restraint upon His teaching when
on earth : " I have many things to say unto you, but ye
cannot bear them now." No doubt the promised Com-
forter, the Spirit of Truth, is to "guide us to all truth;" yet
there are hindrances also delaying His impartation of truth.
What these all may be, we, as I have said, know not ; but
let us pray that one be not the lack of a single eye in
ourselves.

1866-67. THE ROW SERMONS. 159

To his Second Son.

loth November, 1866.

. . . You have inverted the order of my own learning
in reading my Row Sermons last. But what you have first
read, as being last learned, ought to be more clear and
thoroughly digested. I know, indeed, that what I have so
laboured to illustrate in what I have written for the press
was all present substantially very early in my preaching; but
mixed with much that was called forth by the circumstances
in which the light was dawning on me : circumstances, I
mean, inward as well as outward ; my own habits of thought
as well as conditions of other minds. What, however, has
most impressed a different character on my Row sermons
as compared with my books, is the personal appeal incident
to dealing with my people, and the constant endeavour to
bring them to a point. For I felt so intensely that the
vague mist in which they saw their own relations to God,
made all sense of His love powerless, because leaving it
impersonal.

I am at present looking forward to attempting an intro-
duction to a second edition of my book on the Atonement,
which Macmillan tells me is called for. If I am enabled to
do it well, that is, if I succeed in simply expressing what
recent outcomings of thought suggest as calling for a notice
in relation to my subject, I shall be very thankful.

I see Maggie is sending you a scrap from yesterday's
Herald, which is one of several references to the Church of
Scotland's dealing with me that this late discussion about
Episcopacy in Scotland has occasioned.

The proposed union of the Free Church and the U.P.
Church is also renewing discussion on the subject of the
Atonement ; the stricter portion of the Free Church fearing
that the U.P. are "not quite sound."

i6o MEMORIALS. chap. xii.

26th November, 1866.

. . . Did I mention the death of my friend, Mr.
Bonar, on the 9th ? He was one of my Row friends, and a
witness for the defence. His death was sudden at the last,
but not so sudden as to prevent the most comforting
utterances of his mind, — to be treasured by his poor
daughter, who is now without father or mother; she has
never had a brother or sister. I wrote to her immediately
on receiving the intimation, and I have this morning a full
letter in reply from her aunt, my friend Mrs. Duke, also
one of my Row friends, and whose abiding sense of the
value of what she learned at Row is naturally expressed in
telling how what he had learned there had been to him
" a beginning of confidence held firm unto the end."

It is seasonable comfort to me to receive this letter just
as I am setting my face steadfastly to prepare an introduc-
tion to a second edition of my book on the Atonement. I
begin by having the book read over to me by the girls : and
this and what I know of the present time as to men's
thoughts on this subject, as well as my remembrances of
any criticisms that have appeared deserving attention, will
be my preparation for what writing I may feel equal to.
You will see me in the photograph at once older and
stronger; — as to strength for writing, it remains to be tested.
In conversation I feel that any clearness of thought I ever
had remains. We, as we always do, enjoyed Mr. Duncan's
brief visit. . . . I enjoy your memories of Parkhill life,
and am glad for all sunny memories that you are carrying
on with you from youth to manhood : while doubtless the
happy experiences of that youth which all life is, the youth
of our Eternal Life, to all who are now living the Eternal
Life, are the memories of time, which have the deepest
sense of blessedness, because of the taste of eternity which
is in them.

1866-67. RATIONALISM AND SUPERSTITION. 161

Mr. Bonar's last words a few nioments before his depar-
ture were, — " He that dwelleth in love dwelleth in God, for
God is love;" and, "If a man love Me, My Father will love
him; and We will come unto him, and make our abode with
him."

To his Eldest Son.

Laurel Bank, loth December, 1866.

. . . I do not doubt that " Rationalism " is more vital
at present than " Superstition ;" while they mutually tend to
the production of each other ; doubting, when followed out
to its extreme possibility, becoming a kind of argument for
blind credence as the only alternative from painful unrest
(as Newman concludes that, if God has intended to give us
certain knowledge of Himself, this must have implied the gift
of an infallible Church); and superstition, when its extrava-
gance becomes extreme, proving too great a strain on credu-
lity, so that the attenuated bubble at last bursts ; and all that
has been held by a blind faith passing at once away, there is
left, with the blank and vacuum, a natural hopelessness as to
all faith, — as to any possibility of filling the void with any-
thing more real than what has just proved itself to be nothing.
These are possible " denouements " of rationaUsm and
superstition severally ; but we know that they are only pos-
sible, not usual, or at all to be expected as necessary issues —
in this life at least. A Huxley may live and may die hold-
ing that the only possible religion now is the worship of " an
unknown and unknowable God ; " a Pascal was able to pass
away believing that the mystery of transubstantiation is the
third and final coming forth of God to man ; the presence of
God in nature being the first, the Incarnation the second.
Credulity and Doubt are germs, each having its own proper
development — growing by what they feed on. We know
that they are not to go on living and expanding for ever ; for

VOL. IL L

i62 MEMORIALS. chap. xii.

" every plant which my Heavenly Father hath not planted,
shall be rooted up ; " but as forms of individual thought and
feeling they are seen lasting this life out ; while, as living on
from generation to generation, they seem destined to live on
till the harvest.

To believe on grounds which do not justify faith, to
doubt when what should command faith is present to the
mind, — these are alike wrong conditions to be in; and in
their measure, whatever that measure may be, do violence
to the truth of things, and are a resistance to a true and real
divine pressure on the spirit. God, whose purpose is resisted,
is alone the judge of the sin involved. Our Lord prayed,
" Father, forgive them ; for they know not what they do."
That they knew not Avhat they did made the prayer one in
which there was hope, and for which therefore there was
room : while that they needed forgiveness implied blame-
worthiness, guilt, in their ignorance. " If thine eye be single,
thy whole body shall be full of light." Knowing how unfit we
are to trace, either in the case of credulity or unreasonable
doubt, the path of other minds, and how little we set our-
selves to seek fitness to help others by acting on our Lord's
directions in this matter — i.e., " First cast out the beam out of
thine own eye" — knowing this, I am jealous over myself as
to my thoughts of all individual cases : but in the abstract,
and in reference to the divine constitution of humanity and
our responsibilities towards God, I have no doubt that faith
is reasonable, and credulity and doubt alike unreasonable.
This, of course, is implied in the existence of truth, and the
existence in man of a capacity of knowing truth. If, then,
credulity and scepticism are alike imreasonable, and imply
some unfaithfulness to conscience, and shutting out of light,
there is always the hope that at any time the true demand of
conscience may be responded to, and the authority of the
light be recognized, and the man become reasonable in the
matter in which he was unreasonable; and this in small

1866-6;. " HONEST DOUBT." 163

measures at a time, and gradually, — or, it may be, by some
great coming to one's self, and sudden and full understand-
ing of the glory of God in the truth which had been shut
out.

In this world of darkness and confusions, in which the
light is shining uncomprehended, or but partially compre-
hended when comprehended in measure, there are many
qualifying circumstances always affecting the blame-worthi-
ness of credulity and of doubt, which those who are most
saved from both errors will most allow for. But the tender-
ness, the patience, and that absence of self-righteous con-
gratulation, which mark the true scholar in the school of
truth, who is patiently digging for wisdom as for hidden
treasure, are as much a contrast to the pride of doubt as they
are to the pride of dogmatism; and it is certain that as blind
credence is sometimes held a merit, so may doubt also.
There are more senses than one in which the assertion may
be true that "there is more faith in honest doubt than in
half the creeds." But these are words easily perverted; and
which it seems to me that I have seen perverted. Certain
it is that the true faith which may underlie honest doubt, and
be its source, is safest and most hopeful when its comfort is
limited to its own inherent witness of rightness towards
God ; and that it has its greatest danger — its greatest temp-
tation— on the side of self-valuing because of its " honest
doubt."

As to Luther's exercise of freedom on the subject of the
canon of Scripture, it is of course one thing to sift the evi-
dence on which any portion of Scripture is received as canoni-
cal, and quite another thing to ask to what obedience of
faith it is entitled, being so received. The former is a ques-
tion of pure historical criticism ; the latter a question of the
nature of inspiration ; or, it may be, of the existence of such
a thing as a revelation. On this latter question Luther and
the Reformers all (so far as I know) were of one mind; and

t64 memorials. chap. xii.

that mind was also the mind of the Church of Rome : only
that to the authority of Scripture as a divine revelation the
Church of Rome added an authority of the Church as inter-
preting that revelation.

Luther's nearest approach to " Rationalism " was in his
calling in question the canonicity of the Epistle of St. James
on the ground of its teaching on the subject of faith and
works ; but this rather as taking what seemed to him the
teaching of St. James to the light of the teaching of St. Paul
(as he understood it), and, in seeing them as he thought con-
tradictory, rejecting the one to hold the other. ... I
have indeed no doubt that his ultimate ground of confi-
dence in choosing what he understood to be the one teach-
ing, rather than what he understood to be the other, was the
light of justification by faith in which he felt himself to be.
But I do not know how far he would stand upon the simple
authority of light as light, or that he could make any approach
to saying that he believed St. Paul because of what he
taught, and not what he taught because of the authority
which he had to teach it. I do not think that he would say
this, however near the true condition of his mind such a
statement would be. That at least the exceeding confidence
which pervades his teaching from the Epistle to the Galatians,
is as much to be traced to this feeling of seeing the glory of
God in the face of Jesus Christ, as to his faith in the infalli-
bility of Scripture, I have however no doubt.

To his Second Son.

Partick, i6th December, 1866.
. . . I have just read the charge of the Bishop of
London, with which I am much pleased. The time is very
difficult for a bishop. His steering of the ship of the
church has not only a Scylla and Charybdis, but some
quicksands, besides the rock and the whirlpool, to render it

1866-67. STATE OF THE CHURCH. 165

difficult ; for it is the " problem of three bodies," — High
Church, Low Church, Broad Church. I have much sym-
pathy with him, both in his long-suffering toleration and in
the condemnations which he combines with it. To have
decided convictions, and yet not be intolerant, is always
difficult : only, in proportion as our decided convictions are
deep and what we feel that God has taught us, we can
enter into His long-suffering, and pray for and hope for His
teaching of others, without being tempted to trium.ph over
them; for in this respect the grateful sense of God's teaching
is altogether different from the confidence in one's own
judgment, and self-congratulation on our own talent, which
able controversialists so often feel.

I am thankful for these testimonies to your father's book,
and indications of interest in it, which are meeting you
from time to time. [After mentioning that he was having
the book read aloud to him with a view to a second edition :]
At first I began to question how far it would have been
better to have proceeded at once to the positive setting
forth of my own view, instead of so minute a preliminary
analysis of what has been taught ; but I am satisfied that
the usefulness of the book to many has been greatly the
consequence of the understanding of the previous stand-
point which it manifests.

However one large class of persons to whom I would
desire to be useful — I mean the Broad-Churchmen — will
have felt these three chapters, the 2nd, 3rd, and 4th, super-
fluous; dealing, as they do, with views with which they have
no temptation to sympathy. Another class to whom, if
they would listen, I would like to speak of the Atonement,
and whom the 3rd and 4th chapters at least will have no
interest, is the High Church or Ritualistic men : as to whom
I feel that their whole system of worship, as well as the
faith of the actual presence of the body and blood of our
Lord in the Eucharistic elements which underlies that

1 66 MEMORIALS. chap. xii.

system (actual presence, whether called transubstantiation
or consubstantiation), would be seen to be delusive and
delusion in the true light of the Atonement.

9th January, 1867,

I shall begin with what has given me no small comfort,
viz., your conscious response to what I write in the books
which I have written, and to the record of my Row teaching
in the notes of sermons ; which, though but notes, leave, I
think, no part of the argument out, — nothing obscure from
omissions, — although, as to style, with undesirable traces of
their extempore origin. But mere style is of comparatively
little consequence. I more regret a certain controversial
tone, which was perhaps inevitable in the circumstances in
which I was teaching : yet I think, could I have seen by
simple intelligent intuition what I have since the Row days
learned by experience, I would have trusted more to the
power of the truth simply set forth, leaving // to suggest
answers to objections ; which it would be sure to do in the
minds of any really receiving it.

Another thing I always feel in reading any of these Row
sermons is, that I may have erred in allowing the impression
to be received that what is the ideal of Christianity must be
attained; otherwise that there is no Christianity present.
This certainly was never my meaning. But I so realized
both the peace-giving power of the Gospel, if truly under-
stood and accepted in faith, and also the self-delusion in
which men were satisfied with their own faith, yet were not
having peace with God ; and who therefore, if awakened to
the consciousness that they had not peace with God, sought
that peace not from the supply of what was lacking in their
faith— a lack of which they had no conception — but from
increased religious activity : — all this in the state of mind of
my hearers I so realized that I so urged assurance as an
essential quality of faith as to give the impression often that

1866-67. THE ROW TEACHING. 167

I recognized no reality of divine teaching short of this
result. In Christ the apostle teaches that nothing avails
but faith which worketh by love. This I saw most clearly.
But my people were not seeing it. They were having,
instead of the faith which the Apostle contemplated, certain
vague general persuasions about Christ which never could
work by love, because no love embracing the individual was
their object. I therefore urged, " Your faith is not the faith
which worketh by love, because it is not a faith which
apprehends love."

I say, beloved son, that I am most thankful that you feel
my teaching having a response in your own mind, and see
that it must be true. What remains but what these words
call for, " If ye know these things, happy are ye if ye do
them" ?

To Mr. Erskine :

After the death of his Sister, Mrs. Stirling.

Laurel Bank, 13th January, 1867.

My very dear Friend, — I think I have been knowing
what this bereavement is to you; and I have been sym-
pathizing with you, and seeking to help you. I remember
when I used to feel that the first and great commandment,
in asking for so entire a devotion of our whole capacity of
love, was a promise that, being responded to, it would leave
no void in us. Therefore that all sense of void was so far a
rebuke, — the rebuke due because our God was not to us all
that His love willed that He should be to us.

In proportion as I have come to see the oneness of the
Law and the Gospel, I have come to feel a patience, — I
trust not unholy, — with myself and others in the contempla-
tion of the distance between what we attain to and the
divine ideal for us. But, besides, I think I have come to
see that there is no real contradiction (though a seeming

1 68 MEMORIALS. chap. xii.

contradiction) between being able to say, " Whom have I in
heaven but thee? and there is none upon earth I desire
beside thee," and feeling what I think of you as now feeling
of loneliness and void because of your beloved sister's
removal.

May you be enabled to please God under this trial and in
all things ! Mrs. Campbell has you and your loss much on
lier heart. — Your very affectionate friend,

John M'L. Campbell.

To the Rev. D. J. Vaughan.

Laurel Bank, i6th January, 1867.

I am very glad to have a few words of kindly greeting
from you ; and to respond to them. I would have done so
at once, but have been hindered ; — hindered by the only in-
disposition that I have had this winter ; and it has passed
away. The excessive cold has kept me much a prisoner,
but not hurt me beyond this until now. We are well as a
family.

I suppose I may understand as a good report of both your
healths, as well as of other things, your saying that every
thing has been going on with you quietly and well. I am
very thankful for every encouragement which you have in
your work as a minister. You are often in my thoughts.

I have the Bishop of London's charge, but not Dr. Thirl-
wall's. I have just read his (Dr. T.'s) paper on literature
and science ; which deals with a present attitude of science
wisely, I think, so far as he goes ; but I long to see some
more definite tracing of the necessary limits of science than
I have yet met. I have some sympathy with the unwilling-
ness felt to represent science and religion as antagonistic.
Their walks are distinct, and their lines also necessarily
parallel ; — parallel, but not strictly converging ; for science
cannot attain to God. Being parallel, we may well be con-

1866-67. THE LIMITS OF SCIENCE. 169

tented that men of science should move freely in their own
path. But such conclusions from science as Huxley has
ventured to assert as reached, — as that " now no religion is
possible but the worship of an unknown and unknowable
God," — are a stepping over into our path, and challenge an
encounter.

I would read with interest any sound extension of the
principle of Bishop Butler's argument : while I feel that there
is some force in the objection, that to find parallels to the
difficulties of Revelation in nature is so far unsatisfactory,
that Revelation might be expected to remove the difficulties
of nature. But — apart from this (to which the answer must
be found in the character of the difficulties in question, and
the reasonableness of expecting Revelation to leave them
still difficulties) — what we have regarded as the most distinct
voice of nature, while also the testimony of Revelation, is
what we are now asked to treat as an echo of our own
thoughts.

. . . One thing which we soon learn, in close dealing
with other spirits, is our powerlessness ; out of the sense
of which comes patience in our seeking to be connected
with the progress of that kingdom of God which is within
men. One once said to me, " It is a solemn thing to touch
a spirit which God is touching." Yet that He is touching
it is our hope in touching it; while that we are without,
while He is within, requires that we be contented in a neces-
sary ignorance as to how far our touch works wath His as we
would wish ; and that we patiently work on in hope though
in uncertainty.

To his Eldest Son.

Laurel Bank, 28th January, 1867.
[After speaking of "the difficulty which some men of
science seem to themselves to find in harmonizing science
with faith in God," he continues : — ]

lyo

MEMORIALS. chap. xii.

As long as science claims to do no more than to extend
our knowledge of nature as it is, — so both enlarging our
vision and increasing our power, — it occupies a sphere its
right to which is undeniable, and its use of which is most
beneficial. But another and much higher function is now
claimed for science ; and it not only pronounces that such
and such facts are, but that it so knows all that can be known
about them as that it can declare what is compatible with
them ; and not only this, but that it can prophecy what must
be from what is ; as if it knew w^hy what is, is, or knew a
necessity for its continuing to be, and an impossibility of
anything else taking its place. In this it seems to me to go
beyond its measure in its own proper region; and to pass
from its proper function oi observatio?i of what is to ontological
questions as to the ultijnate nature of what is.

But not only does science, speaking by some men of
science, claim to know in its own region what it does not
seem given to it to know, but — what I venture to deal with
more boldly — it passes into regions altogether distinct from
its own, and where it can see nothing. I believe that the
man who says, " It is now ascertained that God is unknown
and unknowable," — a conclusion which renders all out-going
of thought or heart towards God as impossible as would the
conclusion that there is no God, — is saying what, if I knew
all his premises of facts, I would be able to see to be an in-
tellectual error, and the drawing of illogical conclusions : but
my confidence in saying this is altogether apart from, and
independent of, any perception of flaw in his reasoning.
That confidence rests on the grounds on which rests my faith
in the opposite of his conclusion. If I have sure grounds
for saying that God is knowable and that I know Him, I
must believe that his conclusion in contradiction of this is
erroneous, however ignorant I may be of the whole subject
of his science and his conclusions from it.

As I am an intellectual being I am capable of science ; as

1 866-67. FAITH AND KNO W LEDGE. 1 7 1

I am a moral and spiritual being I am capable of moral and
spiritual knowledge. My intellect, my moral nature, and my
spiritual nature, have all their several parts in my faith in
God ; their voices are one to me. But, of the three elements
in this one voice, the two latter contribute most to my faith.
If, then, the scientific man's use of intellect were to cause to
me a difficulty (which it does not), he would still leave to
me untouched the great substance of my faith. But, not to
dwell on this, let me say, that my consciousness as an intel-
ligent being qualifies me for the conception of an intelligent
First Cause of all things, and at the same time necessitates
the faith that accords with this conception ; and, in like
manner, that my moral consciousness and my spiritual con-
sciousness qualify me for the conception of the moral and
spiritual elements which enter into my idea of God, and also
necessitate the corresponding elements in my faith.

You know that I am not ignorant of the inveision which
has been suggested on this subject; and how some refuse to
receive our own consciousness as to the manner of our own
being as any revelation of God. To realize what I am, and
to take what I am to the light of the ideal of God which I
have, and to say to myself, that what thus looks down on me
from an infinite height above me, and separates the precious-
from the vile in me, and claims the former as of and from
itself, is "a shadow of myself projected by my own mind on
the Infinite Void," is to me simply impossible : at least as
impossible as to doubt the truth of the consciousness which
so connects the present with the past as to give me the sense
of personal identity, or the trust-worthiness of the report of
my senses as to the existence of other persons, and of an
external world.

I give a higher place to moral and spiritual consciousness
than to the consciousness of intelligence in the matter of
faith in God, I think because I include in faith feeling to-
wards God, moral appreciation and trust, and indeed filial

172 MEMORIALS. chap. xii.

response of heart. Yet I know that there is this difference
that I, an intelh'gent being, cannot think of my ideal of an
Infinite InteUigence as a mere ideal in my own mind to which
no existent reality corresponds ; for I am encompassed with
what present themselves to me as fruits of the working of
such an intelligence. But it is otherwise with the elements
of character which I ascribe to God. I may say that I see
things in this world of which I feel myself a part, which indi-
cate moral attributes as existing in God as well as intelli-
gence and power ; but apart from the ideal suggested within
me, these intimations around me would not so speak to me
of infinite goodness, infinite love, as the system of nature
does of infinite wisdom and infinite power. But, though in
this view the ideal of God as the Father of spirits is not illus-
trated objectively so clearly as that of God as the Creator
and upholder of the universe is ; yet does it by its own in-
herent light, — felt as the conception of it is realized, — claim
faith with what is to me irresistible authority : — while in
Christ it has become objective, and is presented to our minds,
not as an ideal love not seen acted out, but as love acted
out ; and so acted out as to purify and perfect that ideal in
us to which that acting out commends itself

Now, my beloved Donald, I shall stop. Of course I have
many thoughts that branch out from these ; but I must leave
them to suggest themselves ; and may they all mingle profit-
ably with your own thoughts.

To his Third Son.

Laurel Bank, 7th March, 1867.
. . . I read Fischer on Bacon ^ all through ; and I
have now got all I could get out of Ferrier's first volume,
and a paper on Aristotle by Green, and one on Plato by

^ "Francis Bacon: Realistic Philosophy and its Age. By Kuno
Fischer. Translated by John Oxenford."

1866-67. FISCHER ON BACOX. 173

Caird, and one on Coleridge by Shairp ; — all in the N'orth
British. I think I understand the problems of " Knowing
and Being " (as Ferrier speaks) as Kant had them presented
to him. His solution of them I have yet to learn. Some-
thing of this met me in Shairp's paper on Coleridge. But
Green's paper especially, and Caird's also, in some degree,
— both post-Hegelian, — seem to imply results as to " Being "
as reached by Hegel, which, if due developments of Kant-
ism, imply links of thought of which I have yet no glimpse.
The great question, as Bacon and Descartes took it up,
and as to which their views diverge, was the relative part of
mind and matter in the history of our intelligent conscious
existence. Bacon seems to have bade us '■'■look out ;" and
exclusive attention to this word has issued in the recognition
of little more "within" than a receptivity like that of a
looking-glass. I cannot now recal the successive steps from
Bacon to Hume, through Hobbes, Berkeley, and Locke ;
nor how an idealism such as Berkeley reached was a fruit
on the same tree with the materialism of what Fischer calls
the " French enlightenment." But if you have got his book,
I hope your young memory will serve you better than my
old memory is serving me. I know, however, that he
carried me along with him. As to the other school, which
has thought, I believe, more worthily of what the mind
brings to the task of looking out on what surrounds it, — as
well as looking in on itself, — I do not see steps marked
with equal distinctness. But Fischer has not done for
Descartes (at least not in the volume which I have read)
what he has done for Bacon ; and, to go back to the first
beginning, i.e., to Plato, I find it difficult to pass from his
"Ideas" to that something which the mind furnishes in
advancing from sefisation to pei'ception, — from passive feelifig
to active Judgment in relation to what is felt. Whether it is
more correct to say, that the mind takes its sensations to
the light of pre-existing ideas, or that it has simply a faculty

174 MEMORIALS. chap. xii.

of forming ideas by comparison of sensations : this seems
the question. I do not suppose that such an existence for
generic ideas as imphes a consciousness of them, antecedent to
the sensations which connect themselves with them, is held
by any. Even Plato's making acquisition of knowledge
only " an awakening of memory " does not carry conscious-
ness back beyond such an awakening ; and that is caused
from without. But what I have always felt to be the strong-
hold of Idealism is the large and most important part of all
we know — even all that is moral and spiritual — which does
not admit of being resolved into a working of intellect in
sensation. This is the region of which Coleridge speaks as
the " Reason," as distinct from, and higher than, the
" Understanding : " and the recognition of this region, with
this distinction, I suppose is one aspect of what Kant has
done to cause to flow in one channel the two streams
of which Bacon and Descartes were severally the fountains ;
granting to " Sensationalists " all that was logically due in
marking the action of the understanding on the materials
furnished by sensation, and giving to " Idealists," as the
mind's own proper endowment, apart from matter and
sensation, what belongs to the pure reason. If, however,
this is so, I am all the more difficulted to pass by any
stepping-stones yet visible to me from Kant to Hegel.
But as I suppose I have a living Hegel in Caird, I shall
apply to him for light here; as I now know what I need
light on.

2nd April, 1S67.

[After referring to Fischer's book on Kant :] There
is no refusing the concession that what things are to
us is the result of what we are, as well as of what they
are. But if what we take to the work of cognition be
not deceptive, the result should be sound knowledge.
One line of thought that I would like to pursue to what

1866-67. QUESTIONS IN PHILOSOPHY. 175

seem its legitimate results, is the consideration of what we
know of the action of external bodies on each other.
Applied Mathematics appear to me to infuse a mathematical
element of certainty into the facts of the external world to
which we apply them.

When I consider the intervention of ether and its waves
between me and what I see, I have no difficulty in thinking
of what is producing waves in ether as what is acting in a
way that colour does not tell me ; nor can I say to myself
that this action is like colour : — yet that it is producing the
sensation of colour according to fixed laws, which would
determine reflection from one mirror to another, or from a
convex mirror would throw an image into empty space, &c.,
— all this in ways to which mathematical demonstration
applies; — this is a series of processes not the result of any-
thing that my mind contributes ; which seems to force on
me the conclusion that I do not contribute what makes a
phenomenon, but only what enables me to apprehend it
intelligently.

To the Bishop of Argyll.

Laurel Bank, 29th iNIarch, 1867.

My dear Bishop, — I have two kind notes to thank you
for, and your kind wish to hear from me to respond to:
which I have done, I assure you, in feeling all this time :
but your suggestion of a topic on which to write has, I be-
lieve, really been the cause of my delaying to write so long.

But I am not able to write to my own satisfaction, — and
would not therefore expect to be doing so to yours, — on
that great question now occupying, I believe, many
thoughtful minds. My own rest is rather in the contented
realization that there are limits (such as you ask me to
attempt to trace) than in the consciousness of being defining
these limits to my own mind. The physical, the meta-

176 MEMORIALS. CHAP. xii.

physical, and the spiritual, are to me three regions in each of
which I have some feeling of knowing where I am, — while
I keep, so to speak, in its centre, and when it itself bounds
my horizon. But if I attempt to ascend to a point above
them, from which an extended horizon will encircle them
all, and from which I may see \he fines which mark off each
and define it, I seem not to have yet wings with which so to
soar.

I sent the Bishop of St. David's paper, which you sent to
me, to Sir William Thomson; and I called on him some
time afterwards : but he had not had time to read it. I
found him full of what seemed to himself a new light as to
the " form of motion," the assumption of which, as in the
ultimate molecules of matter, would (if I understood him)
secure their indestructibility in reference to each other.
But he was not conceiving of it as what must have been
from Eternity, and therefore must be to Eternity. On the
contrary, he was conceiving of it as what must have been
originally caused by a Will, and what therefore the same
Will might, at any time, cause to cease to be. This talk
with Sir William has been my only visit to the region of
physics since I saw you. Metaphysics have been occupying
me more than they have done for many a day; circumstances
leading me to read Professor Ferrier of St. Andrews'
volumes, edited by Professor Lushington ; and a history of
the Baconian philosophy, translated from the German,
tracing it down through Hobbes, Locke, Berkeley, Hume,
to Kant's taking up of Hume's sceptical attitude, and setting
himself to solve his unsolved problem. And now I am
reading a work on Kant's own Ci-itique of the Pure Reason,
by the same man, Fischer of Heidelberg. I find Kant's
language difficult; partly because of his use of words new to
me, partly because of a new use of old words : but the
thought itself is also new to me, and my apprehension of it
yet hazy.

1866-67. HANSEL'S METAPHYSICS. 177

I am not sure if I am justified in occupying myself
with what is so much away from my proper thinking. But,
like physics, metaphysics are at present a form of "the
trial of our faith ; " and, although my peace and comfort in
what I believe are in no measure contingent on my ability
to dispose of difficulties in this region, or in any region
distinct from the moral and spiritual, yet my mind naturally
seeks a full-orbed vision, — the apprehension of the harmony
of all lower truth with the highest. I ought to be — and am
— thankful that having this desire so strong in me, I yet am
able to welcome light in that highest region, being
''obedient to the heavenly vision," whatever darkness else-
where may remain.

Among other metaphysical writings I have been reading
Hansel's Metaphysics ; and I think the result is more
indulgence for the lectures of his which hurt (grieved, I
mean) me so much many years ago, and which drew from
Mr. Maurice his What is Revelation J I see his language
about the " absolute " and " unconditioned " is almost
technical language, and his idea of " regulative truth " not
necessarily the expression of such a positive holding that
"we cannot know God," or — ^which is the same — cannot
know that- we know Him, as it seemed to me to be.
Nevertheless I still regret his state of mind on the subject ;
for it does not savour of the possession of light : though it
may be used in as near an approach to conscious light as
contents many.

Our dear friend, Mr. Erskine, has his other sister taken
from him, dear Mrs. Paterson. I do not think that you
knew her at all as you knew Mrs. Stirling. But you have
seen her. She was an old and dear friend of mine ; and
while I feel her death most in sympathy with him and her
own home circle, I feel that her removal causes a great
blank to myself. There was much of the triumph of Faith,
and Hope, and Love in her death; and in the midst of

VOL. II. M

lyS MEMORIALS.

CHAP. XII.

much weakness and much suffering she was enabled to give
such expression to what was within, as has left most helpful
memories to those who were around her. I am thankful
that Mr. Erskine is pretty well. He was with his sister
every day, and was with her at these last words of life
in death.

I thought at one time that I might be in London this
summer, and so might meet you there again. But this is not
now likely, but we may meet when you come north. Our
education, my dear Bishop, is going on — slowly or more
rapidly, according as we are less or more diligent scholars.
" All things work together for good to them that love God,"
and in the measure of their love to God.

To his Niece :

After her JHother-in-lau' s Death.

Laurel Bank, 26th March, 1867.

Dearest Mary, — This is a great expression of love
indeed, that you have written to me so fully.

My heart is very full. I will not speak of my own share
in this bereavement. Seeing this beloved friend so seldom,
and for such brief interviews, it seems as if to me the blank
left must be as nothing in comparison of what you are all
feeling of whose daily life she was so great and so dear a
part. But I have felt before what I feel now, as if a great
emptying of this earthly life had just taken place. I felt
this long ago when dear Miss Paterson was taken ; again,
when Mrs. Smith was taken; again, when Miss Stirling
was taken; and very itnich when Mr. Scott was taken.
These, perhaps, have been the cases in which I have
felt this most, when the blank has been in the circle of
my early Christian friends, bound to me by this one bond.
But there has been always more of a solemn than a sad

1866-67. DEATH OF MRS. PATERSON. 179

feeling of the change as respects myself; while thankfulness
for the gain to those taken, and a feeling of obligation
to Christ on their behalf, and of help to my own faith in
their being added to the cloud of witnesses, — all these feel-
ings have been comforts, a gain that counterbalanced the
loss. All these gains I know I shall have more abun-
dantly.

But what at present fills me is thankfulness for the great
grace of God to His dear child, in that the close of her life is
such a crowning mercy to all His goodness to her ; and to
all His goodness to you to whom she has been so long so
precious a living epistle of the grace of God.

You pass before me one by one, and I thank God for
what He has given to you in her. First of all, I think of
dear James, her beloved son, going back to his boyhood at
Row. I thank God for all he possesses in his remem-
brance of her, and of his precious father whom I valued
and loved, all the help which he has in their love for faith
in his heavenly Father's love.

Then I give thanks for you, my darling Mary, for all her
love to you and all that I believe you have been to her.

I think then of my beloved Mr. Erskine, and then of the
dear children ; and then of Miss Gourlay, whose nursing
loving care is, I know, having a rich reward, for I know that
her love will esteem it to have been all a high privilege, a
special favour.

But I will not go on. I give thanks for all the circle of
near and dear ones, of whom there are so many, to whom
these last days of suffering triumphing will be so intense, so
profitable an interest.

My beloved wife looks back with deep thankfulness on her
visit to Morningside, and the time passed at her bedside. It
will ever be with her a treasured memory.

i8o MEMORIALS. chap. xii.

To Mrs. A. J. Scott.

Laurel Bank, 26th April, 1867.

I am anxious that you should not be coming under any
mental burdens which you can avoid of the kind which the
book of which you spoke is to you. You may be prepared
to hear many echoes of your beloved's voice which will not
be to you true echoes, and you cannot but feel pain in hear-
ing them. But I believe your proper course is quiet patience.
Leave it all in God's hands. His own most touching reti-
cence is guidance here. We cannot feel that he himself
would have interfered, or have attempted to control the
workings of minds, who, whatever they might owe him, might
exercise their freedom in a way that he might regret. But
however this would have been, no one can now do what he
might have done had he felt called to do it.

Dear friend, I know you will receive what I say in the
same love in which I say it, and I trust it may commend
itself to your own judgment.

To Mr. Peter Macallum.

Laurel Bank, 20th April, 1867.

I have found among my letters one in Mrs. Smith's hand^
which I see has been to you. You have, it seems, indulged
me with a reading of it ; and I have not returned it at the
time, and then forgotten that I had it. . . .

My memory is often tryingly faithless; but let me be
thankful that it is as to things which pass away that it fails
me ; not as to the things which abide : and so, though this
letter and its being lent to me have been forgotten, my
memory of dear Mrs. Smith, and of all the faith and hope
and love for which I loved her, remains freshly on my heart,
— a part of my eternal treasure. Next to my debt to divine

1 866-67. FAILURE OF EYESIGHT. i8i

love for the knowledge of itself^ — as the love of the Father,
and of the Son, and of the Holy Spirit, — is the debt I owe
for the love of the children of God, and for the blessedness
of meeting their love with love.

To his Second Son.

Partick, 24th June, 1867.

You have by last mail heard something about my eyes,
and I must now begin with telling you exactly how the mat-
ter stands.

The sight of my right eye has been failing rather rapidly ;
so I went to Dr. M'Kenzie, the oculist, on the 24th, ac-
companied by your mother. Mr. Rainy, in Dr. M'Kenzie's
absence, examined both my eyes carefully, and found catar-
act in both ; but much more advanced in the right eye than
in the left : so that he could give me the comfort of the
prospect that the left eye would continue serviceable until
the right eye was ripe for an operation.

This discovery was altogether unexpected. But the case
is much better than it would have been had so much loss of
sight been really decay of vision, as for tliat there is no
remedy. I am bade to use my eyes sparingly, and not to
do anything by gaslight. So I have others to read to me
and write for me, and writing, as now, with my own hands is
exceptional. But this is caution or precaution, not neces-
sity.

There is much that I could wish to say to you in reference
to your very new circumstances. But it all comes to the
reiteration of my old quotations, "Have salt in yourselves/' —
" Being quick to hear, slow to speak ; " — " Dwelling in the
secret of God's presence/' — "Finding your life in His
favour." As to others, considering what will be best in
its influence on them, not what will most commend yourself
to them.

1 82 MEMORIALS. chap. xii.

The Rouken, and August, 1867.

I write a few lines of loving greeting for your birthday, for
which we are expecting to be in time by this Marseilles
post. My desires are the same for you at all times, but the
return of a birthday specially and emphatically recals the
thoughts to the largest view of the interests of the dear one
whose birthday it is \ namely, the reason why it is good for
us that we exist.

Joy that a child is born into the world is usually a very
vague feeling, rather instinctive than intelligent. And as to
men's ordinary thoughts and ordinary experiences of life,
that joy is, we may say, more than they are justified in feel-
ing. But the instinct is sound; and, in the light of His mind
and purpose for us who has implanted that instinct in us, in-
telligence will seal the suggestion of instinct, and we shall
welcome life when it first appears, and welcome all that calls
us back to the meditation of it, as the gift of God ; seeing
temporal life as, so to speak, the shell of which eternal life
is the kernel.

So in the faith that God has given him eternal life, that
life which we have in the Son of God, that life which is son-
ship, I greet my beloved son on his birthday, now drawing
near.

The Lord bless you and keep you. The Lord lift upon
you the light of His countenance and give you peace.

Partick, 9th November, 1867.

My second edition of the Nature of the Atononent with an
introductory chapter and notes should be on the booksellers'
tables now in a few days.

The book itself is almost a simple reprint, but I hope
that the introduction and notes add to the value of the
volume.

I have in the introduction desired to approach the Atone-

1866-6;. BANQUET TO DR. MACLEOD. 183

ment from the opposite side to that on which I have ap-
proached that solemn subject in the book itself.

In the book I assume the faith in an Atonement, and ask
only the deeper consideration of its nature. In this intro-
duction I have in view the state of mind, now sometimes to
be met, in which the Incarnation and Atonement, hitherto
united in men's thoughts, are disjoined, and the faith of the
Incarnation is accepted while that of the Atonement is
rejected.

The notice I have taken of the seeming causes of this
disjunction has included some illustration of the distinction
between the " reign of law " and the " kingdom of God ; " for
while the Incarnation may be accepted as the highest region
of the reign of law, the faith of the Atonement implies the
further apprehension of the kingdom of God.

To his Third Son.

Laurel Bank, October 24th, 1867.
My dearest James, — Having my leisure and my aman-
uensis and the habit of dictating before rising, and what has
been my work for some time being finished, I think I cannot
do better than to try to contribute something to the lightening
of your solitude by giving you some account of last night's
banquet, given to Norman Macleod by a number of his more
personal friends, in the prospect of his going to India. Ten
days ago it was put into my power to be one of the party,
but I declined ; but, having seen Norman on Monday last,
and felt that he had set his heart very much on having
me with him, I reconsidered the matter and decided to ven-
ture. I am very glad now that I was there. I was placed
on his right, and during dinner had a great deal of conversa-
tion with him. Mr. James Campbell was in the chair, and
conversed chiefly with the Bishop of Argyll, who sat next
the chair on the other side : so I had Norman very much to

1 84 MEMORIALS. chap. xii.

myself. His heart was very full and overflowed abundantly ;
and I am sure he felt it a real comfort to have me beside
him. Mr. Campbell did his part remarkably well. The
first toast was of course " the Queen," in giving which Mr.
C. referred in a very happy way to the life of the Prince
Consort. He also delicately but unmistakeably referred to
her Majesty's favour for their honoured guest. The second
toast was " the Clergy of Scotland, coupled with the Bishop
of Argyll." The choice of the expression " Clergy of Scot-
land," rather than Church of Scotland, permitted this ; and
it was further suitable as of the clergymen present some were
Free Church, some United Presbyterians ; the Bishop repre-
senting the Episcopal section. Of course those understood
to be intended by the expression clergy sat down while the
toast was being drunk. I stood up with the drinkers of the
toast, for which Norman rebuked me. My friend the Bishop
spoke extremely well in acknowledging the toast. It was an
opportunity of uttering broad catholic sentiment of which
he was glad to avail himself; making use of the character of
the party come together as the personal friends of Dr.
Macleod, as well as of the place which Dr. Macleod had in
men's thoughts generally, and speaking of his mission to
India as what he believed would be received there as an ex-
pression of the interest of Scotland in the people of India,
rather than of the Established Church only. This feeling
was afterwards accepted as the true interest of Dr. Macleod's
going to India by subsequent clerical speakers.

Norman's own speech, in acknowledging the cordial wel-
come with which the toast of his health was received, was
extremely good. It had a considerable variety in it ; was
partly playful while chiefly grave ; but I cannot attempt to
give you any idea of it. He was chiefly anxious to keep ex-
pectation of a fruit of the mission moderate, promising no
more than an honest open-eyed looking at things to know the
truth, and an honest report of that truth on their return. Of

1866-67. ^^^"^ SPEECH. 185

course he had to speak of his colleague, Dr. Watson, of
Dundee, whose health was subsequently given, and to whom
a part of the interest of the evening attached. What would
interest you most was what concerned me. After a time he
said to me, " John, I am going to give your health." I begged
he would not ; I was afraid having to acknowledge it would
hurt me. He said, "But I will hurt you; you're not
dead yet." So the wilful man would have his way, and 1
had to sit and hear a full outpouring of his feelings about
myself. He spoke of his pleasure in having such an assem-
blage of personal friends, any one of whom he could have
given as a toast on grounds of personal acquaintance and in-
terest (I am not sure of his words) ; but that he felt it a
special pleasure to have sitting beside him his oldest friend,
and the friend to whom he felt he owed most. He spoke of
the effort I had made to come ; said he believed that for
thirty years at least I had not been at such meetings ; and
that thinking rather than speaking was my work, &c. This
he said to make it easy for me to say as little as I pleased.
He then gave the toast, " The Rev. John Campbell, late
minister of Row," omitting the M'Leod as he is apt to do.
The Bishop had, in referring to my being present, called me
Mr. M'Leod Campbell, a mistake the other way, as it made
M'Leod a surname. Of course I spoke something, but I
cannot attempt to recall it. The one point that I made
something of was my satisfaction on seeing my dear friend,
after his thirty years in the ministry, received as representing
what I most desired should be cherished; viz., catholicity
of thought and feeling, rising above minor distinctions, and
seeing men in the light of the love of the Father and the
Son and the Holy Spirit.

The toast of Mrs. Macleod and Mrs. Watson had, it ap-
peared, been set apart for me, though I was not aware of it,
and Mr. Campbell told me so before I rose to speak ; so I
stated that this toast had been entrusted to me, and said that

i86 MEMORIALS. chap. xii.

a toast connected with domestic feeling agreed with the
nearness of my personal relation ; and I brought in somehow,
— I cannot recollect how — as what might interest them an
incident in Dr. Macleod's childhood which was in some
measure prophetic of the future man. When a very little boy
at Campbeltown he was out on a road playing, when ahorse
which had run away with a cart seemed about to run over
him, to the terror of the nurse who could do nothing to
save him. He escaped, having had presence of mind to
take advantage of a recess in the wall along the road ;
and when they got to him he met them saying, " Boy
not afraid."

His brothers George and Donald were there, and there
were several others whom I knew ; especially Mr. Alexander
Crum, Professor Buchanan, Mr. M'Farlane who was at Ros-
neath, &c. Mr. Macnee, the painter, was of the party, and
Norman drew from him two of his good stories ; one of them
that inimitable one about the hat. It was a very successful
meeting, and I got home a little after eleven.

To the Same.

Laurel Bank, November 5th, 1867.

Your questions have set my mind aworking on political
economy. I see that it must be difficult to separate between
the operation of the causes strictly within the province of
political economy, and that of other causes affecting our
social state, which also demand the attention of legislators.

The root-principle of political economy is to allow the in-
stinct of self-interest free scope, interfering with it only so
far as not to allow the selfishness of one unfairly to cross the
selfishness of another. Hence the place which the law of
supply and demand has given to it. I have always felt it a
distinctive excellence in Dr. Chalmers' system of political
economy that it contemplates results to be reached by rais-

1866-67. POLITICAL ECONOMY. 187

ing the moral tone of men's minds, partly by what is no more
than the enlightening of selfishness in the way of giving a
taste for higher gratification, but more distinctively by
awakening the sense of higher obligations. His principle of
helping people to help themselves took practically the form
of helping them to realize the good which God placed within
their reach, whatever their circumstances externally might
be, or however these might increase the difticulty of attaining
to that good. For his faith was in the power of moral causes
as mightier than physical circumstances. Social science ap-
pears to me to be now moving in the opposite direction, and
to be recognizing the power of physical circumstances as the
mightier. I feel it difticult to say to myself with any con-
fidence what weight should be attached to physical circum-
stances. I feel the obligation to ameliorate these ; yet I am
jealous of the tendency to make moral results contingent on
such amelioration, being jealous for that law of the kingdom
of God, that " all things work together for good to them that
love God," and seeing the gain to the spirit of man and the
glory to God of the victory of faith, in the most adverse con-
ditions, to be so great. But while I would protest against
the idea that you must make men first comfortable before
you can hope to make them good, and while I also believe
that to make men good is the shortest path often to making
them comfortable, I would not interfere with the efforts of a
judicious benevolence to mitigate discomfort.

But I am, you will think, forgetting my subject — viz.,
political economy. What I am contemplating is the diffi-
culty of leaving it to take its own course. This private-
benevolence must ever hesitate to do ; and this also the state
or government in its parental aspect must also hesitate to do.
Hence the necessity of sajdng to '■'■ laissez faire^' 'Thus far
shalt thou go and no farther.' I think what we may call the
parental instinct of the state is what we must recognize as
finding expression in those regulations as to hours of labour

i88 MEMORIALS. chap. xn.

in factories, &c., which the Duke speaks of as called for by
new circumstances modifying principles of political economy.^
Strictly speaking Dr. Chalmers and the state approach one
evil from opposite sides. Dr. Chalmers says, " Save the
children from being overwrought by raising the moral feeling
of the parent." The state says to the parent, " The child is
mine as well as yours, and I will not suffer you to hurt it."
But on both sides something else than a force belonging to
political economy is called into operation. As to Trades'
Unions, to which the Duke looks as, if well regulated, likely
to do the work of the state in this matter, they appear to me
an interference with the laws of political economy too purely
selfish to have any claim to be classed either with the action
of the state in factory laws, or with the action of moral influ-
ence contemplated by Dr. Chalmers.

1 See The Reign of Law, by the Duke of Argyll, chapter vii., Law in

Politics.

189

CHAPTER XIII.
1868-1869.

Degree of D.D. conferred on Mr. Campbell — Marriage of his Daughter
— Visit to England — Letters to Mr. Prichard, Mr. Vaughan, Mr.
Erskine, and others — Jeremy Taylor on Repentance — "Restitution
of all things "^-Clergy and Laity — Dr. Wylie's Jubilee — Visit to
St. Andrews — John Keble — The Irish Church.

In the spring of 1868 the degree of Doctor of Divinity was
conferred on Mr. Campbell by the University of Glasgow.
He valued the degree as coming from his old University,
and as a recognition of his work as a theological writer.
Many expressions of approval and congratulation came from
various quarters. The Bishop of Argyll, for example, wrote
a letter to Dr. Caird, which appeared in the newspapers.
" Few," he said, " who have had any interest in the religious
life of Scotland for the last forty years but will regard the
event with deep emotion, significant as it is of the change in
religious feeling which has taken place. If it lias been Mr.
Campbell's happiness to receive in this life that recognition
which confessors too often but receive after their death, it is
becoming on the part of those who rejoice in the recognition
to testify their joy, and to return thanks to those by whom
the recognition has been made."

In February of this year Mr. Campbell's youngest daughter
had been married to Mr. Wilham Crum, second son of the

I90 MEMORIALS. chap, xiii-

late Mr. Walter Crum of Thornliebank, — an event which
gave him unmixed pleasure; and in June he went to stay
with his son-in-law near Manchester. He afterwards
visited Mr. David Robertson at Lye Vicarage, near Stour-
bridge, and Mr. Vaughan at Leicester. At Mr. Vaughan's
house he met, besides other clergymen who were interested
in his books, Mr. C. E. Prichard,^ Rector of South Luffen-
ham, with whom he had already corresponded. In a letter
written after Mr. Prichard's death he thus recalled the long
conversation which they had had together : " I have, ever
since I passed that day with him at David Vaughan's, thought
of him as one of the most interesting clergymen I had ever
seen; especially because of his exceeding humiUty. He had
many questions to put, and hstened with such openness, that
it quite took all my consciousness of only saying what I
knew to give me courage to speak. It certainly helped me
to keep within that consciousness, within which I always
desire to keep."

Towards the end of this year (1868) he was engaged in
preparing a second edition of Christ the Bread of Life, to
which he added a new chapter on " the development of the
Mass from the Lord's Supper."

In May, 1869, he determined to leave his house at Par-
tick, and to spend what might remain of his life at Rosneath.
This plan was not, however, carried out until the following
year. In October of this year his third son went to Bombay
in the Civil Service.

^ Mr. Prichard was the writer of the article in \\\>t North British Revieiv,
on " Modern Views of the Atonement," which has been already referred
to (see page 128). " Constantine Prichard," writes Principal Shairp,
"was Fellow and Tutor of Balliol, afterwards Rector of Luffenham, Rut-
landshire. He was at once one of the most thoughtful, truthful, and
religious men I have ever known, though the world has heard little of
him."

1868-69. M^' C. E. P RICHARD. 191

To the Rev. C. E. Prichard.

Laurel Bank, Partick, January luth, 1868.

My dear Sir, — I will not delay acknowledging your letter
of the 6th, although I must be contented to reply to your
questions more briefly than I could wish. But I must first
say how much comfort your experience in relation to my
book affords me. . . .

It would have taken more space than I have allowed
myself in the note ^ to which you refer, to do justice to my
own sense of a true apprehension of justification by faith.
I was contented to be so brief because I thought that, in
dealing with the dogma of imputed righteousness, I had
sufficiently expressed my conception of what God recognizes
as the righteous condition of the human spirit; viz., the
response of faith to Avhat God makes known of Himself
Such response, as Luther says, gives God His true glory ;
and in realizing this we must realize its rightness as what is
due from man to God. Yet the acceptableness to God of
this condition of spirit is only fully understood when we dis-
cern the necessary oneness of this response with that to which
it responds. We are becoming one with what we are believ-
ing, in believing. Our acceptance of it as true, and peaceful
reposing on its truth, imply a welcome which is a yielding
to it, and coming under its power as the light of life.

I recognise the truth of the observation of Auberlen which
you refer to." The judicial aspect of salvation may be said
to be lower than that in which it is seen as a healing and a
quickening : while this latter again may be said to be lower

^ i.e. the Note to Chapter II. Nature oft/teAloiiemeiit.

^ " Only to-day in reading Auberlen (a devout and profound thinker)
I find him saying, that ' Salvation was looked upon in the older
Protestantism, not so much as a healing of the sick or quickening of the
dead, as a justification or acquittal of the accused by the judge.' " The
reference is to this passage in Mr. Prichard's letter.

192 MEMORIALS. chap. xiii.

than its aspect as fellowship in the Divine Sonship. But
they are all three true aspects, while the first and second are
adequately conceived of only in the light of the third. Right-
eousness, health, and life can only be intelligently predicated
of Sonship. In so far as this is light in advance of the
teaching of the Reformers, it has appeared to me as only
laying a deeper foundation for justification by faith ; while,
had they attained to this light and dwelt in it, they could
never have embarrassed that doctrine with those contrivances
for protecting it from abuse which we meet with in Protestant
theology, more especially as we know it in Scotland. I refer
to the demand for the consciousness of fruits of faith as
evidence that ours is a saving faith. The practical operation
of this demand, in hindering simplicity of faith, and marring
the power of the glory of God in the face of Jesus Christ to
change us into the same image, corresponds with that of the
demand for a perfecting of faith by charity in Romanism.
If salvation is understood to be the life of Sonship, the justify-
ing, healing, quickening power will be seen to abide in the
faith of the Fatherliness of the Father. . . .

You ask, if there be "no doubt" in the mind as to the
redeeming love revealed in Christ, while yet the faith of that
love is not having that response of loving obedience which it
ought to have, " What is the best means of curing this ?
Is it by aiming to have a stronger belief that God loves me
individually ? or a stronger apprehension of His universal
love ? " Let me say that the antithesis which you seem thus
to mark does not exist to my faith. I mean, that I see
God's love to me as an individual as one with the love to all
revealed in Christ. I believe that the " weakness of the
practical will" of which you speak, can alone be cured by a
stronger faith in the Divine will concerning us, to which our
will is to be conformed. But I feel that undoubting belief
in the reality of that will of God concerning us which is
revealed in Christ, is too easily assumed by us ; and that in

1868-69. JEREMY TAYLOR. 193

consequence we complain of inadequate power in our faith
when we ought rather to be found praying, " Lord, increase
our faith."

You do rightly conclude that I cannot accept that teaching
of Bishop Taylor,^ on the subject of repentance, to which
you refer. Is not the relation of repentance to forgiveness,
as he seems to represent it, the inversion of the true relation?
Is not the faith of forgiving love the true power to repent ?
Is not the " goodness of God which leads to repentance "
one with the " forgiveness which is with God that he may be
feared"? Repentance as the actual turning of the heart to
God, our being " reconciled to God," belongs to the response
of faith to the revelation of redeeming love. . . .

I shall be most happy to have the opportunity of personal
acquaintance with you ; — here if you are able to include a
visit to me in any future visit to Scotland; at your own home
if you are able to receive me when I am next in England.

The one-sidedness of the Reformation teaching to which
you refer, I feel to be more safely dealt with in recognizing
the fact, which I thankfully believe it to be, that in so much
earnest personal dealing with God as existed in the church
before the Reformation, and has not since the Reformation
been limited to Protestants, there has been and is much
simple faith in God; much serving of God in the Spirit,
accepted of God, which has been a justification by faith,
however little distinguished in the self-consciousness of

^Mr. Prichard had said in his letter : "He (Jeremy Taylor) teaches
that forgiveness is not given at once, but as it were, in instalments, and
in proportion as repentance — that is, obedience — becomes more perfect:
that a relaxation of repentance for past sin causes the sin to rise up
again for punishment ; and that there is no assurance of forgiveness
(though in proportion to repentance every hope of it) till the day of
judgment." Compare Jeremy Taylor's Works, Eden's Edition, Vol. II.,
p. 119, and Vol. VIII. , p. 20. For these references I am indebted to
the Rev. John F. Halford, Kilby.

VOL. II. N

194 MEMORIALS. chap. xiii.

worshippers from much that has been mingled with it, which
has been of the nature of dead works.

The purpose with which I commenced this letter, of mak-
ing my reply brief, you will feel has not been adhered to.
Yet I feel it so brief and so inadequate that it will leave me
longing for the opportunity of conversation with you.

I am, my dear Mr. Prichard, yours very truly,

John M'Leod Campbell.

P.S. — I feel that the desire to be clear and pointed has
made me hard and liney, and almost what you will feel dog-
matic ; hiding, I fear, the extent of my sympathy with what
you say of problems of religious life recurring, and calling for
fresh solution over and over again. Yet I know that the
apprehension of the essential righteousness of faith, attained
now about forty years ago, has saved me from much that I
have seen others suffer ; causing me to regard progress in the
Divine life as progress in the knowledge of God, and in the
simplicity of the faith which trusts God, rather than as pro-
gress in spiritual attainment, whether repentance or any other
grace. Doubtless the one progress really implies the other ;
knowledge of God growing with obedience and our personal
proving of the good and acceptable and perfect will of God;
strength for obedience growing with knowledge of God.

To the Rev. D. J. Vaughan.

Laurel Bank, 8th February, iS68.
My dear Friend, — I sympathize most deeply with you
in this trial, while I am most thankful for all your rich con-
solation in the memory of what your brother has been to
you, — and in other relations of life, — and in his work and
labour of love during his brief course as a minister of Christ.
I know that you will cherish the faith that all for which you
so loved and valued him abides in him ; while the higher

1868-69. MR. E. VAUGHAN. 195

development which he may now have reached — or may
hereafter reach — will not rebuke or extinguish the special
love with which your heart has responded to what he had
attained here. For indeed it seems to me that our indi'
viduality is so related to our personality that nothing for
which we have rightly loved each other will cease to be an
element in the love that abides for ever.

I am thankful that I knew your brother, and for the deep
interest which he awakened in me. I have often gone back
to his free conversation with me that day that I visited him
at Harrow, not long after his ordination ; and I give thanks
that you speak of his pleasure in his work, as well as of his
zeal; and I believe that his "sweet patience" under so
much suffering was the fruit, not of his lowly estimate of
himself only, but also of confidence in the Love which was
appointing his suffering. May his faith and patience
strengthen ours !

We thank Mrs. Vaughan and you for your interest in
what has been so deep an interest to us here. My daughter's
marriage was last Wednesday, the 5th; and the occupation
of that day, and the reaction after much tension of feeling
for some weeks, have alone delayed my expression of our
deep sympathy : — which yet, in the midst of all that has
been so bright here, I have been inwardly feeling ever since
I received your letter. I had one brother — one only — but
one in whom there was a very peculiar strength of brother-
liness, and enough of community of feeling to impart the
special character of friendship) to our relation to each other ;
that character of choice, I mean, which distinguishes friend-
ship, as well as marriage, from blood-relationships, which
come to us as chosen for us.

I thank you for writing to me — that I might be with you
in heart and thought, while you are, day by day, realizing
your loss, — and the blank left, — and seeking to learn from
this bereavement what it should teach, and to receive that

196 MEMORIALS. chap. xiit.

strengthening of faith through the exercise of faith which is
the everlasting consolation.

Believe me, yours with affectionate sympathy,

John M'L. Campbell.

To his Second Son.

Partick, 1 6th February, 1868.

Your last letter to J. M. Campbell has been forwarded to
J. M. Crum, along with her new brother's, — both to be
acknowledged, I suppose, from Rome.

You will have details of our great event from more facile,
and it may be more graphic, pens; so I abstain from offering
anything of that kind. The impression that has remained
with me of the marriage is solemn and also beautiful, and
that of the wedding cheerful and bright. Our darling kept
up marvellously.

I did not at once realize the great change here to us all ;
but it is very great ; and though it is truly a getting a son
and a brother rather than the loss of a daughter and sister,
yet for the present what is taken from us is more realized
than what is added to us, though during the interval between
the engagement and the marriage it seemed otherwise.

To his Youngest Daughter.

Edinburgh, 26th Februaiy, 1868.

It is not always easy to know when to speak and when to
forbear, seeing that speaking only helps another when the
outward admonition is sealed by the inward voice of God in
the heart. Oh, my darling child, seek ever to be quick to
hear that voice ; seek this as one whose life is consciously a
life in God's favour, not in your own favour — as one resting
in His acknowledgment of you, not in your acknowledg-

1868-69. PUTEOLL 197

ment of yourself; and let us never forget that we cannot
know the sweet sense of God's approving if we shrink from
the sharp feeling of God's condemning. You remember my
favourite psalm, the 139th, and my favourite prayer in it,
— " Search me and try me, and see if there be any wicked
way in me, and lead me in the way everlasting."

Laurel Bank, 14th March, 1868.

I saw more in proportion of Naples than of Rome. One
feeling that I always recal as what I would not exchange for
that awakened by any other association, was what was
awakened by the certainty that St. Paul must have landed
on the old pier at Puteoli, on which I was treading \ for it
dates further back than his landing. It made me almost
envy the faith in the traditions of the church which give a
similar and still more intense interest (to those having that
faith) to St. Peter's supposed cell in the Capitol prison, &c.
Yet such interests, however allowable the feeling of them
when historically justified (as of course they are abundantly
in the Holy Land), are but shadows of the high moral and
spiritual interest which attaches to all the mental localities, so
to speak, which we visit when walking by faith in the foot-
steps of those who through faith and patience inherit the
promises. These are ever within our reach. Would that
we knew them better ! visited them more frequently ! This
thought you have heard me express in its highest fonn, viz.,
in relation to partaking in the mind of Christ — walking in
the footsteps of the Son of God.

22nd March.

You are both very good in being mindful of our interest
in yourselves and your movements, though we must wait to
learn by our own observation how much you are being
improved by your travels. A wider horizon both as to

198 MEMORIALS. chap, xiil

space and as to time should enlarge the mind, helping us
out of the narrow limits of our individuality, because awaking
a wide interest in humanity, seeing ourselves members of
so wide spread and so old a human family — a family because
One is our Father, and all we are brethren. It is in the
light of this, and our relation to God as one, that other
nations and the past generations have the highest and most
healthful interest to us, as it is in truth in the light of our
relation to God that we have the truest and purest in our-
selves and in the loved ones most identified with ourselves.

To Mrs. Macnabb.

Laurel Bank, 4th March, 1868.

. . . Mr. Erskine was better than I expected to find
him ; and, as usual, I felt more fellowship with him in what
seems to be his life, and what I desire may more and more
be my own life, than I ever feel with any other man. This
notwithstanding of differences in our understanding of many
passages of Scripture and even in our thoughts : — his ten-
dency to reduce many aspects of truth to one making him
hesitate to see now the importance, not to say the correct-
ness, of what he once urged ; making him, indeed, appear to
give up what he once held. I do not believe that his views
have at all changed as they appear to himself to have done ;
and I have urged him to have his old books read to him, in
the expectation that he may receive from his former self, so
to speak, strictures upon what he now dwells exclusively on^
that he cannot easily receive from another. This, however,
I say with no reference to that great distinguishing element
in his thoughts, viz., his expectation as to " the restitution of
all things " which had a place in him before I knew him ;
although occupation with the present Gospel of remission of
sins through the death of Christ for all men, did, in the Row

1868-69. RESTITUTION OF ALL THINGS. 199

days, and for a considerable time, seem to engross him and
be all the Gospel he needed. Now he feels that to be but
the first element in the Gospel, and the hope, into which he
sees it expanding, he feels essential to its being to him Gospel
indeed; while he further sees what is to him implied in the
love of God to man manifest in the death of Christ, not only
as so implied, but as actually taught by St. Paul, and what
we must see in the epistle to the Romans if we understand
it. Whether he will ever satisfy himself with the adequacy
of his own bringing out of the apostle's teaching in the epistle
to the Romans so as to publish it, I know not, but he still
labours at this work/

The end is what many have arrived at, and are arriving
at, whose path differs from his greatly. How far his
thoughts may advantageously qualify their thoughts, if
they appear in a book, I do not know : but they have
at all events this advantage, that he builds on the holiness
and righteousness of God, and not on mere benevolence
only. Of course as a question with those who, recognize the
authority of Scripture, it ceases to be so in proportion as he
contends that Scripture is on his side. It is, indeed, mar-
vellous how men, all bowing to Scripture, read Scripture so
differently. I cannot, with the Romanist, conclude from
this a necessity for an infallible Church. I only feel cast on
the infallible teacher, the Holy Spirit. But at the same
time I feel, along with thankfulness that the Holy Spirit does
teach, the painful sense of how limited our individual ex-
perience of His teaching is ; as well as how precious is any
measure of such experience, as compared with the ordinary
confidence with which men quote the Scriptures, accepting
the words of inspiration in traditional meanings which they
have never proved in the light of the Spirit.

1 The result of these labours was published after Mr. Erskine's death
in the volume entitled " The Spiritual Order."

200 MEMORIALS. CHAP. xiii.

To Mr. Erskine.

Laurei, Bank, 7th March, 186S.

Beloved Friend, — I thank our God for your love, and
for the consciousness of love to you. I feel that we are
taught of God to love one another. I believe that any
difference that remains between our thoughts as to what lies
between the original love in God to which we go back and
the ultimate realization of the will of that love to which we
look forward, as it has already lessened, may yet pass away
— must, doubtless, in that future in which we shall know
even as also we are known. In the meantime what differ-
ence of vision remains may be a profitable discipline to us
both, and help us to distinguish between our intellectual
communion and our spiritual communion. I think perhaps
the demand for the former is stronger in you than in me,
and that this may be owing to my pastoral relations to so
many, the awakening of whose spirits to the importance of
their personal relation to God has prepared them more for
the latter. But when we become " full orbed," if this hope
be not a growth of o\xx personality to be modified by the full
apprehension of our me7nbership, we shall see eye to eye
intellectually as well as spiritually.

Dear Mrs. Erskine ! ^ Her removal is to me one of
those emptyings of the visible, the sense of which always
affects me when friends are taken away who have been
of that Church within the Church to which, notwithstand-
ing of my conscious catholicity, I have found myself prac-
tically shut in. As a question of real communion there
are circles within circles; and dear Mrs. Erskine, while
holding fast her confidence in my love to Christ, and my
love to the souls of men, was unable to meet me where
Mrs. Paterson would have met me, and Miss Paterson
^ Mr. Erskine's sister-in-law.

1868-69. A^RS- JAMES ERSKINE. 201

also: but her confidence in me bore fruits of kindness to
me, the remembrance of which I treasure, and will ever
treasure, not merely with gratitude but also as fruits of love
to God and to righteousness. Very high esteem blended
with the deep sense of her kindness, which it could not but
do, seeing how naturally she cared for others. To you, dear
friend, she was a part of the past in a very different way :
and her removal will renew and deepen your feeling of being
alone, though in itself a less loss than those to which it is
added. . . .

One element in our comfort in believing in the continual
teaching for which eternity gives room, is, patience under
present differences of light. As to such differences I fear
you feel me wanting in due patience. I trust I am less so
than I may have been. I am indeed anxious that they
should not appear greater than they really are ; that in offer-
ing more light we should not seem to contradict any real
light already attained.

Mrs. Campbell desires her love to you and sympathizes
much in your feeling of being left alone — as I do ; but we
both believe that in measure you know what it is to be not
alone, because the Father is with you.

Ever yours in much love,

John M'L. Campbell.

To his Eldest Son.

Laurel Bank, March, 1868.

I have finished Schleiermacher,i and feel that it has made
me acquainted with a new phase of the German mind, as
social rather than as absorbed in abstract thought; although
a social existence of which self-consciousness and much
mental analysis has been the character. But he dealt with
^ i.e., his Life.

202 MEMORIALS. chap. xiii.

all the thought of his time also, although his letters refer to
rather than record his dealing with it. I understand from
Caird that he held an independent adverse position in
relation to Hegel with more power than any one else.

As to religion, he never lost altogether what his early
Moravian training had quickened in him, and its power
seemed greatest towards the close; but his faith rather
acknowledged God as the source of all that others were to
him — of his own and their capacities of love — than as
hearing and responding to the love which says, My son,
give Me thine heart. He thought he was able to co-ordinate
his religion and his philosophy, as Jacobi found himself able
to do ; but I could not but fear that his philosophical diffi-
culty as to the personality of God affected his heart's God-
ward movements.

March, 1868.

I got home on Saturday evening, having made a very
pleasant visit to Edinburgh. I may say "to Edinburgh,"
because I saw something of many friends, but in truth my
visit was to my beloved Mr. Erskine ; and of him I saw
more than in any visit (save the former one) for many years.
But he was much better now than when I was last with him :
and, although both his thinking and his exposition of par-
ticular texts often failed to satisfy me, I felt, as I always feel,
that with no one have I such deep communion of religious
feeling, — such fellowship in the fellowship of the life of
Christ : and to see Christianity itself in the light of God is,
doubtless, infinitely more than the best intellectual moulding
of a system or the most successful exegesis.

I2th April, 1868.
. . . The Bishop of Argyll has sent me a series of
numbers of the Guardian; and there is surely something
very affecting in the debates in the two Houses of Convoca-

1868-69. CLERGY AND LAITY. 203

tion. They recalled to me what Mr. Buchanan, our late
Glasgow M.P., said to me some time ago, — that it was his
impression, from all he was seeing and hearing, that a
growing indifference to the church, on the part of the laity,
was keeping pace with a growing magnifying of their office
on the part of the clergy. There is some right commenda-
tion of the clergy and of the church in all increased interest
in their flocks ; but if the sense of our spiritual wants dies
out in men, and that both the fact of the existence of such
wants, and the trustworthiness of what is offered as the
supply of these wants, come to be believed (if believed at
all) only on authority, then what religion survives will be
little better than superstition.

The "restorers of paths to dwell in" will be those who
are so awakened to a living sense of their own relation to a
spiritual world that they feel their need as spirits, and
therefore will so speak of that need as to quicken a sense of
it in others, and will speak of the supply of that need which
the Gospel makes known, in a way that will commend Chris-
tianity to those in whom the feeUng of the need which it
meets has been quickened.

That our life consists in the abundance of the things
which we possess seems to me increasingly the practical
faith of our generation ; and hence the indifference with
which men are listened to who insist that this is not so; that
life lies in God's favour: which claim for the favour of God
— i.e.., that it is our life, — is the more easily put aside
because of the low and merely selfish grounds on which the
importance of that favour is rested. Whatever maketh
manifest is light. Let us hold fast our confidence in light ;
our confidence that light is, and that it makes manifest, —
coming ourselves under the power of light, and letting it
shine through us. I cannot doubt the healing virtue of what
is healing my owti spirit. I can promise another that from
it which it is fulfilling to myself

204 MEMORIALS. chap. xiii.

To his Second Son.

Helensburgh, April 2nd, 1868.

This room and its outlook recal our coming here from
Kilcreggan with Mr. Duncan. This is of course but one of
a thousand reminiscences that this region is to my mental
eye inscribed with all over. How very thankful I should be
that in general these are full of felt goodness, even those of
them that are records of the trying latter portion of my Row
life, when popularity and praises for zealous labours gave
place to suspicions and ultimately charges of heresy, and a
hiding from one of many countenances ; but at the same
time the beaming of an intense sympathy and love from
others.

It was a marvellous time ; and although the less than six
years passed here seem as if they had been my life, in so far
as a man's life is recorded in the fulfilment of a mission to
this world, yet neither would I limit my mission to what my
preaching here fulfilled, or think of my writing, or even of
my living, as no part of my witnessing for God to men. But
it was a wonderful time, these five years and a half out of
the sixty-eight that I have been on this earth, — will have
been if I see the fourth of May.

I see your life is becoming more and more filled with
work. All right work, rightly done, is part of a man's
mission accomplished. May you, beloved son, grow in
discernment of the true interest of all that you are called
to do.

To his Youngest Daughter.

Laurel Bank, nth April, 1868.

I enjoy so much your enjoyment of Venice, and look
back on your unconscious preparation for it with the feeling
that the history of these late months so often awakens — the

1 868-69. RETROSPECT. 205

commonplace reflection that we know not what is before us ;
but which should always raise our thoughts to the, alas ! not
so common reflection that He knew who had been preparing
us — preparing us, though we are not always prepared as we
might have been. Yet " there is nothing irremediable with
God," as my beloved friend Mr. Erskine loves to say. And
casting ourselves 7iow on His guidance, while confessing our
sin in that we are so much more unprepared to meet the
demand of the present hour than, with the right and full
improvement of the past, we would have been, we shall find
Him now ready to supply all our need. This I found in my
early Row life, when the demand of my new position as the
pastor of a people often sent my thoughts back on many
days that might have been more advantageously employed
in reference to my need then than they had been. This you
will also find — I mean God's readiness to help and guide
when at any time your new circumstances will be making
demands on you which at least Ruskin cannot have pre-
pared you to meet ! But you will ask for wisdom for the
present hour day by day with a freedom from self-blame that
I could not enjoy, looking back on time bestowed on the
study of Philosophy and Science which belonged by right
to Theology. For you had no special study intended to
prepare you for married life. So I rather refer to my own
experience as the minister of Row because of what was in it
of finding God a present help in every time of need, than
because of retrospect which I have and you have not. Also,
it has since come to pass that much of what seemed mis-
spent time to me, looking back under the pressure of my
Row cares, has since yielded good fruit in the meditation
and weighing of all mental excellence; for such meditation
has been latterly, I may say, an unmistakeable part of my
calling-

2o6 MEMORIALS. chap. xiii.

17th May, 1868.

One of John's rhododendrons is in full bloom and ex-
ceedingly beautiful. It recals (though as a simple flower
may a bouquet) the vision of floral beauty which I enjoyed
with him in '62, when there was a splendid show of rhodo-
dendrons and azaleas under canvas (in the Horticultural
Gardens). The slope at one end of the large square tent
was all one continuous surface of full-blown white flower —
one yet a compa7iy of plants — just enough apart to make their
individuality perceptible; but one in their effect, as the
union of many voices. I drank in their beauty — as pure
water of life ; only it rose to that excellence only as it
became to my mind's eye a symbol and a type, bringing
before my faith the heavenly vision of the words —

" How bright these glorious spirits shine !
Whence all their white array ?"

This beautiful and glorious result in nature of a God-given
capacity of beauty, and a God-given intelligence which had
by culture developed that capacity to its highest perfection,
spoke to me of the divine capabilities of spiritual beauty in
us as spirits, and of the divine culture by which Christ
develops it — and the bright result ! I had the flowers for
a text and John for an audience ; but I was, I may say, hear-
ing more than I was speaking, and I have never ceased to
hear from time to time still the voice of these glorious plants
— witnessing for God, strengthening faith ; while He has
been seeking the realization of His high ideal in me by
dealings with me only to be welcomed in the light of the
purpose of His love ; — the faith the victory of which the
answer to St. John's question records, Rev. vii. 14. Words-
worth's daffodils, in "flashing on that inward eye which is
the bliss of solitude," were an abiding good to the poet. My
rhododendrons have been such to me.

1868-69. DOCTOR OF DIVINITY. 207

To Mrs. Macnabb.

Laurel Bank, ist May, 1S68.

A Glasgow Hera/d which I post with this tells of my being
made a D. D. by my Alma Mater, and in the leading article
very beautifully expresses what I am thankful — while deeply
humbled — to meet as the feeling with which this act of the
Senatus is received. And to-day at the College, having
accompanied Sir William Thomson to the Professors' room,
I met a welcome of cordial congratulation which it was trying
to bear ; and this, not from those only who previously knew
me, but also from some who got introduced to me that they
might express their feelings.

I have had our father, our brother, and Mr. Story most
on my mind since 1 received the official communication from
the University, and while I have been hearing so much that
made it as satisfactory as it could be. You will understand
that my thankfulness is on higher than personal grounds.
God has taught me not to lay undue weight on any testimony
of man. But in so far as this is an acknowledgement that
may be received as some response to my teaching, I feel
that I can be rightly thankful.

When he wrote the following letter, Mr. Campbell had
just received a note from Mr. Story, which had reference
to a dinner which was to take place in Edinburgh in celebra-
tion of Dr. Wylie's jubilee. It was proposed that at the
dinner there should be a special toast to the health of Mr.
Erskine and Dr. Campbell ; and Mr. Story wrote to ask
whether Dr. Campbell would reply to the toast : hence this
letter to Mr. Erskine.

Laurel Bank, 2nd May, 1868.

Beloved Friend, — I enclose a note from Robert Story,
to which I cannot give an answer until I hear from you ; for,

2o8 MEMORIALS. chap. xiii.

if you consent to do so, it will be much better every way
that you should reply, not I. You are (not to speak of
anything else) the older friend as well as the older man,
and had a name in theology when I was yet a student of
Divinity. But, what is most important, I know you will
do it best.

You said forty years ago, when some one's being made a
D.D. was mentioned, "They will not make a Doctor of
Divinity of Mr, Campbell." If prophesying were an en-
lightened forecasting of the future, as some define it, you
were likely to have proved a true prophet. But I trust that
good beyond our hope then — at least expectation — is the
explanation of the failure of your prophesying. Dr. Scott,
to whom his sister had sent a Herald of Thursday, writes :
" The University of Glasgow have done what in them lies to
reverse the sentence of the General Assembly of some forty
years ago : a leisurely repentance of a hasty deed ; but one
which' acquires all the greater value from the delay, inasmuch
as it may be regarded as in so far giving an imprimatur to
the maturest expression of your thoughts." He adds : " I
consider the degree thus conferred upon you as a really
characteristic expression, quite different in import from the
same title bestowed in ordinary circumstances." This
accords with what I have been venturing to feel, — and,
feeling, have been able to give thanks.

To his Second Son.

I feel, my beloved John, quite overcome by this turn of
the tide of feeling in Scotland towards me and my teaching.
Indeed, by the evidence which Dr. Caird's letter to Bishop
Ewing contains, it has been for some time turned. Mamma
and I are having a nice quiet time together. She does not
give me so much of herself in reading to me or in walking
with me when she can hand me over to any of you, and

1868-69. ^^- IVVLIE'S JUBILEE. 209

betake herself to household matters. Of course these are
simpler when we two are the whole family.

To his Eldest Son,

Laurel Bank, 3rd May, 1868.

I cannot resist sending you this beautiful and characteris-
tic letter from Dr. Scott. I am allowing myself the comfort
of seeing my D.D. degree as he sees it. Not that I at all
imagine that what was rejected in 1831 is intelligently and
in its totality accepted now ; but that at least some of it is,
and in God's good time more wall be. Dr. Wylie was not
quite satisfied with the paragraph in the Herald, as my Row
teaching is to his mind my best teaching. And so it was
in some respects ; but I know that what Dr. Scott calls my
" matured " teaching is an advance, and has the special
advantage of doing more justice to what others have
taught.

To his Second Son.

Partick, 24tli April, 1868.

On Monday I am to go to Carluke for a couple of nights,
where I am thankful I shall see my friend Dr. Wylie mar-
vellously got over his accident. He is to have his jubilee,
or 50th anniversary of his induction to Carluke, celebrated
on the 25th of May by a dinner from and of his friends, in
Edinburgh. I agreed to be of the entertaining party, and
I find they have put me down as a " steward." I am in good
company, Mr. Erskine, &:c. ; but it is a prominence which I
have not desired ; though no one there will have a warmer
feeling to Dr. Wylie. But I seem in many ways to be in my
old age brought before the public in a way that in my life
hitherto I have not known. I ought to be thankful that at
least on the ground of health I have no excuse, and having

VOL. II. o

210 MEMORIALS. chap. xiii.

in some sense broken the ice in Norman's case, I cannot say,
'' I never take part in such things."

29th May, 1868.

I am just home from Edinburgh, where I have been since
Monday Mr. Erskine's guest.

I went in to attend Dr. Wylie's jubilee dinner. We send
you a paper of the next morning. You will be much
pleased with Robert Story's most happy speech ; and he
spoke it most effectively.

Dr. Wylie's speech was long, and the report the paper's
own as he had not written it out. It was effective and
suited to his position, which called for a good deal of personal
allusion. The first part was suggested by the Chairman's^
minute reference to the intimacy of his own family (his
father, mother, and, I think, grandmother) with Dr. Wylie ;
and then Mr. Erskine's presence gave him an opportunity of
speaking of Mr. Erskine's brother, in whose time he had been
for six months at Linlathen reading with Mrs. James Erskine's
brother. I was thankful for this touching of a chord which
always vibrates intense feeling in Mr. Erskine, whose memory
of his brother is a very sacred thing.

We send you also the Scotsman of to-day with Norman's
speech. His reception in the General Assembly has been
quite an ovation. Professor Shairp came direct from the
Assembly Hall to Mr. Erskine's to tell him of it, and I
shared in hearing his report. I did not venture to risk the
fatigue and excitement that I knew it would be to be pre-
sent. Indeed I gave my visit all to Mr. Erskine, and spared
myself in the prospect of going up to Manchester next
week. Mr. Maurice is to be there to distribute the prizes
at Owen's College, and is to be the guest of Mr. Houlds-
wortli; and they have all wished to have me to meet Mr.
Maurice, which of course is quite to my own mind.
^ The Chairman was Mr, Baillie Cochrane, M. P.

1868-69. MAURICE AND SCOTT. 211

To the Bishop of Argyll.

Laurel Bank, Partick, 13th May, 1868.

I am glad to have had these two days with you at the
Rouken. I find it so much more easy to speak than to
write that I am thankful to have had the opportunity of
saying to you something of what I have been thinking on
the great subjects of present theological and ecclesiastical
discussion ; although on the latter I have less consciousness
of any clear light. What I was desirous to express was my
conviction that no theory — whether of apostolic succession
or anything else — can affect our liberty or our responsibility in
listening to teaching, or justify our acceptance of teaching on
any lower ground than that in God's light we see light.

To esteem this the expression of a hard necessity — feeling
it a relief to be excused from it — is to my mind what belongs
to that selling of our birth-right as God's offspring to which
we are alas ! so often tempted.

To his Eldest Son.

Wilton Polygon, Manchester, 9th June, 1868.

. . . Mr. Maurice came yesterday as he was expected
to do ; but he left for Cambridge early to-day. We were
however a good while with him at Oakhill ; from about four
to half-past ten, including from half-past seven to half-past
nine at the Prize Distribution. He began his address with
a beautiful tribute to Mr. Scott, Avhom he called their " first
Principal:" assuming that he owed the invitation to come
here at this time to his connection with him ; and saying how
much he owed him, and what a part he had had in his
mental education, &c.

Tlie reference to dear Scott was cordially responded to by
the audience ; and also by the gentleman who proposed the

212 MEMORIALS. chap. xiii.

vote of thanks to Mr. Maurice ; but he added that he must
not in proposing such a vote omit noticing Mr, Maurice's
other claims on a place in their regards ; referring to his
devotion to the enlightening of the people : which of course
was specially a reason why he should be asked to distribute
the prizes awarded to students of the class that attended the
Evening Lectures at Owen's College.

To Mrs. Macnabb.

The Lye Parsonage, 15th June, 186S.

. . . I came here on Thursday. On Friday I accom-
panied Mr. Robertson and his curates to Kidderminster, to
hear the Bishop's Triennial Visitation Charge. Donald in-
troduced me to the Vicar, Mr. Boyle ; and he asked me to
dine with him to-day to meet Dr. and Mrs. Vaughan. So
to-day I accompany Mr. Robertson and Donald to this din-
ner ; and to-morrow I go to Leicester.

... I heard yesterday D. in the morning and Mr. Robert-
son in the evening, and liked them both. I have been to
their Sunday Schools, and to-day to their day schools ; and
the buildings, staff of teachers, and attendance, all gave me
pleasure. So when I look on all that here represents the
Church of England, the feeling is deepened with which I
repel the thought of its being all abolished. We are, I
understand, on the verge of the Black Country ; but all I
see here of country, and all I drove through on Friday, is
very beautiful ; undulating, bearing rich crops (if we can
call them rich before they become golden), and a consider-
able sprinkling of trees and wooded heights.

20th June.
This visit to England, and that review in the Times^ have
still more and more deepened my sense of the need of being
^ A Review of the Nature of the Atonement and Ecce Homo.

1868-69. CHURCH PROSPECTS. 213

quick to liear, that I may be enabled to speak, though
slowly, right words.

To /lis Eldest Son.

Laurel Bank, 5th July, 1S68.

. . . Have you at Lye this volume of essays on the
Church of the future or rather the near future of the Church ?
On higher than any mere selfish or caste grounds it is the
duty of the present generation of Churchmen to consider
how they may best cause the nation to know what they
possess in the Church, and how it is worth more to them
(the nation) than any probable product of Voluntaryism
could be. How far these essays deal with this question
wisely the notice of them in the Spectator is not enough to
enable me to judge. My friend D. Vaughan's discourse
deals with a part of the subject in a way new to me, and
worthy of consideration. I do hope that Churchmen will be
straightforward and get the credit of being so. How slow
we all are to realize that truth alone is important — our one
interest !

Parkhill, 20th July, 1868.

I have been too busy to tell what I have been
doing. At Linlathen Mr. Erskine had most of my time, and
the rest was claimed by others. I went to St. Andrews on
the Wednesday, and was there till Friday. Mr. Shairp's
rooms being occupied all, I was put up at Hone's Hall for the
first night ; but some one leaving, was the second night at
Shairp's. ... I enjoyed my intercourse with Mr. Shairp
very much. He is one of the few that I have found entering
as much into the retrospective relation of the Atonement as
into its prospective aspect. You will be glad to learn that
Macmillan has written for authority to engage the printer in
the preparation of a third edition, 140 only of the second

214 MEMORIALS. chap. xiii.

edition now remaining on hand. He reminds me also of my
promise as to the j9;rrt'^^/Z//'f. . . .

My much loved Mr. Erskine was in one respect better in
that he sleeps better ; but his inability to walk (beyond a
turn in the garden) indicates failure more than anything else.

To his YouN'GEST Daughter.

Laurel Bank, i6th August.
My darling Jeannie, — To-morrow is your birthday.
" Whence are we ? " " Whither are we going ? " " Why are
we here?" In proportion as we rise to the right use of
intelligence these questions have an ever deepening interest.
And the light which He who has given us a being has been
pleased to shed on them, becomes more and more acknow-
ledged as the light of life. Your need of that light, its practical
importance to you, has been greatly added to since I last
wished you many happy returns of your birthday. A new
relation bringing deeper joys, graver responsibilities — a need
of divine teaching and guidance altogether special — has
become yours ; and is, I trust, so lived in by you, as to be
yielding to you the rich good which God has put in it. The
thought of that new relation I feel giving a new form to my
birthday wishes for you; your life now seen as entwined with
that of another, causing my desire that you may be good and
please God to be now cherished for his sake as well as for
your own. May love to God purify and sustain your love
to each other — teaching you mutual self-sacrifice, as love to
Him alone can perfectly. For though self-sacrifice is present
in all true love — is indeed of its essence — yet it is only in
the atmosphere of the divine love, and while God, by the
response of love to His love to us, is becoming the centre of
our being, displacing the usurping self — it is only in this
divine life that our natural affections flourish and bloom as in
their proper climate.

1868-69. THE EUCHARIST. 215

The land and sea sleeping in bright tranquillity are preach-
ing to }ou to-day — whatever other voices are in your ears :
but I hope that something is being ministered to you to aid
your own thoughts and help your meditation, while nature
speaks so eloquently of God.

To the Rev. C. E. Prichard.

Paktick, Glasgow, August iSth, 1S6S.

I regret not having been able sooner to acknowledge your
letter. I thank you for writing to me so freely.

I do not see that the teaching of my little book,'^ and the
claim you make for the Eucharist as a symbol, are other than
quite consistent ; and when you ask, " Is there need of so
strong a line of separation between the word and the sym-
bol ? Are they not both tlie Wordl that is, the Truth, which
is in the one case presented to the mind through printed
letters, or the sound of a human voice, in the other through
the visible symbol;" — I can only answer in the affirmative.
Indeed, instead of intending to mark "a strong line of
separation," my feeling has been that I was claiming an
identity. More, I think I sympathize with you as to the
divine excellence of the symbol as condensed truth; and,
this conception being consistently adhered to, I see no risk
of the substituting for truth that which conveys it, or of an
asking for the Eucharist a faith which is not the one faith of
Christ. But this is what I believe all wrong hearing of the
words " This is my body " does.

I am not sure how I am to understand your words in say-
ing, " The Eucharist is a solemn renewal on the part of God,
to the faithful, of His Covenant in Christ, — an act of His as
well as of ours." Is not such renewal implicitly present in

1 Christ the Bread of Life,

2i6 MEMORIALS. chap. xiii.

all the pulsations of the life of faith? Is there not in all
serving of the living God " an act of His, as well as of ours"?
(Hebrews ix. 14.)

As to the place of the will in our feeding on Christ as
the " Bread of Life," the distinction in this view between the
successive movements of our being in the ordinary course
of the life of faith, and that movement of our being which is
present in "communicating worthily," seems to me to be the
distinction between accepting the will of God as the drawing
of His Spirit, moment by moment, in relation to the circum-
stances in which we are obeying, in their ever varying
aspects, and accepting the whole will of God concerning us
in Christ Jesus, as that is present to our spirits, beholding
the glory of God in the foce of Jesus Christ. And you will
understand how there is no word in your letter with which I
have more entire sympathy than when you say : " One bless-
ing of the Eucharist seems to me that it is the means of
giving us that repose of faith in God's love, and in Christ's
presence, which supplies power to the (sometimes strained
and jaded) will."

I think you will understand the precise nature of my
jealousy as to all uses of symbols which make them an addi-
tion to rather than a declaration of the truth which they sym-
bolize, when I say this error arises as to Baptism when Bap-
tism divides our confidence with the name into which we are
baptized, — the Father, the Son, and the Holy Spirit; and
arises as to the Communion when it divides our confidence
with Christ.

I have no light to offer on the subject of your postscript.
I see no warrant for believing in a special relation of the
Eucharist to the Resurrection. Such an inference from John
vi. could only be justified by the Romanist assumption, that
our Lord's teaching there has direct reference to the Euchar-
ist ; which idea I understand you to reject as I do. But
apart from the subject of the Eucharist, the question may be

1868-69. THE REIGN OF LAW. 217

raised as to the results to the body now from our relation to
Christ. I have indeed been accustomed to read the words,
** Who shall change our vile body, that it may be fashioned
like unto his glorious body " (Phil. iii. 21), as postponing the
expectation of the gain to the body from our relation to
Christ, to the Resurrection.

I can scarcely offer any remark in reference to your young
friend's difficulty in regard to the concluding page of the
" Introduction."^ For I am not able to understand a recog-
nition of an answer to prayer which does not rise above a
reign of law, in contemplating God's relation to us. If all
that your friend fef Is is, that in answering prayer God uses
the reign of law, I have no light to enable me to accept or
reject this proposition. IMy faith in prayer is a faith that
God does that which He does in answer to prayer because
He is asked to do it. It is not at all a faith as to how He
does it. But I confess that I do not feel that I am rising to
the conception of God as God unless I rise above law to the
acting of God in giving existence to law. This I feel even
not going beyond Theism, and apart from the subject of
miracles and prayer.

To the Rev. F. D. ]\Iaurice.

Laurel Bank, 17th September, 1868.

My dear Mr. Maurice, — I know that you know from
Miss Wedgwood that our dear Mr. Erskine has been
unwell. I went to him last Saturday, and remained with
him till Tuesday. I found him better than he had been ;
and he continued better while I was with him : and I had
the comfort of leaving him looking somewhat stronger. He

1 i.e. The Introduction to the Second Edition of the book on the
Atonement. The friend referred to held that ' ' neither answers to
prayer nor miracles are instances of direct action on God's part," but
"that God always acts (so far as we know) through means and laws."

2i8 MEMORIALS. chap. xni.

knows the love that is deaHng with him. He is thankful
now for this knowledge ; and I doubt not will hereafter give
thanks for a fruit of gain to his .spirit. I know that your
love to him will make in reference to him the command,
" Bear ye one another's burdens," what, when it rises to
your memory, your heart will have anticipated.

I am reading your lectures on Conscience with much
interest and I may add thankfulness: only I am only in the
fifth lecture, and so do not yet know how much I have to
be thankful for. I read slowly now. Let me thank you
much for your mindfulness of me when you speak through
the press. Have the kindness to remember me to Mrs.
Maurice and to Edmund. — Your affectionate friend,

J. M'L. Campbell.

To Ids Youngest Son.

Laurel Bank, Partick, i6th December, iS6S.

You are taken earlier and more entirely from under
the parental eye than we had anticipated. But I trust not
before you have learned with some measure of true faith
to realize your higher parentage, and feel ever under the eye
of the Father of your spirit, the expression of whose coun-
tenance towards you is ever according to the aspect of your
spirit towards Him — I mean the expression of His coun-
tenance as giving or withholding favour and love as that
implies favour; yet not love as that is of the very essence of
fatherliness, and in the Divine Fatherliness infinite. The
Son who dwells in the bosom of the Father reveals the
Father to us, both as saying, " My son, be wise and make
mine heart glad," and thus inviting you to find life in His
favour ; and also, because of your need of mercy and tender
long-suffering, showing you the deep fountain of the Love
which invites you to the life that is in love (for on love

1868-69. ^ CHRISTMAS LETTER. 219

alone the divine fovour rests): showing you, I say, that deep
eternal fountain in the love which " commends itself, in that
while we were yet sinners, Christ died for us." It is one
and the same love which grieves over man's sins and rejoices
over man's turning from sin to holiness.

My own dear boy ! how my heart yearns over you with a
yearning which I know is in me only as an earthen vessel,
but which is filling me from the Eternal Fountain of love !

To Mrs. Macnabb.

Laurfx Bank, 26th December, 1S6S.

I intended to write to you on Christmas day, and to
express to you some of the thoughts which were welling up
in me, meditating on the great event in the history of
humanity that "unto us was born a Saviour:" — that birth
which is the hope in all births,— the promise which bears
the weight of all right wishes for ourselves and others. But,
as I have found it before, much thinking and feeling,
blended with liftings up of the heart for those that were
occupying my thoughts and moving my heart, left a kind of
exhaustion that disinclined and indeed unfitted for writing ;
and my purpose passed away unrealized.

I had sent a brief expression of the wishes proper to the
season to my James — for himself and the, I doubt not,
joyous Christmas party of which dearest Flora's kindness
made him one. But how much was there coming and going
of thoughts, — of memories, hopes, thanksgivings, — in which
I would have your sympathy were they but uttered to you !
One of the Port-Royal devoted servants of the Lord said to
another, who urged him to take some rest from his incessant
labours, "Rest, brother! Have we not all eternity to rest
in ? " A zeal, it may be, that was wanting in knowledge.
Sometimes, w-hen having little opportunity of communion, I
am disposed to say to myself, "The time for much as well

220 MEMORIALS. chap. xiii.

as high communion is to come." But by that coming time
how different will so much of what now interests us look to
us ! How will the new true light of the divine purpose, and
knowledge of the path in which our God was leading us,
change the aspect of the things which may have befallen us !
Shall we not be found asking others to join in our thanks-
givings as to much in regard to which we had felt that we
had a claim for sympathy ? " Lord, increase ouf ' faith ! "
May He increase our faith as to all divine realities ; more
especially as to the wise love in which we are led by a path
which we know not to a city of habitation.

To his Youngest Son.

Partick, i6th January, 1869.

My dearest Robert, — I greet you on the Sunday
morning, with the special interest of which I am most
associated in your mind. Not indeed that it has been my
way to preach much to my children : but that I know that
you all feel your eternal life to be that to which my deepest
interest in you belongs ; with which, therefore, I am most
expected to occupy my letters, leaving other topics for other
home correspondents. My impression is that the interest
of church will, as you are now placed, be the service, not
the sermon ; and I shall be thankful if the use of these
beautiful prayers be the means of developing in you a sense
of the blessedness of true prayer. This we come to know
when the saying of prayers passes from being a duty dis-
charged to being a privilege enjoyed. A good liturgy,
turnishing right desires rightly moulded into requests to
God, leaves to be supplied by ourselves only the spirit of
prayer; which is the spirit of Christ in us, and our adding of
which is in truth our yielding to a drawing which it is our
part, to welcome and yield to.

I do not speak of a mechanical or physical drawing. The

1S6S-69. OXENHAM ON THE ATONEMENT. 221

cords employed are light and love, and the manifest meet-
ness for us of the feeling to which these move us. The
confessions are meet for us to make. The requests are
meet for us to address to the Hearer of prayer. We are
therefore to suffer our hearts to take their mould. Doing
so, we are breathing the higher life — and feel that it is the
higher — and our desire is to breathe it more freely, and this
we gradually come to do more and more. If this is but a
broken experience^ — ^if our thoughts often wander, as they
will do, let not this discourage. The divine life has its
infancy— the lisping of babes. Let us rather be thankful for
any prayer felt to be such, and hope that the proportion of
real prayer will always be more and more.

To /lis Eldest Son^.

Laurel Bank, 17th February, 1869.

I was intending to say to you that Oxenham has sent
me a copy of the second edition of his Catholic Doctrine
of the Atonement ; and that there is a good deal in reference
to my book in the preface.

He is very fair and courteous. Eut we start from points
so apart from each other that it would not be easy to show
him our relative position, though I think I myself see it
clearly.

The note which I have withheld, after it was nearly ready
for this new edition of the Bread of Life, is on the "Euchar-
istic Sacrifice ; " the exact conception of which held by the
Church of Rome I had not quite understood until now. I
understood the Reformers to have objected to it as a detiiai'
of the adequacy and perfection of the Sacrifice on the Cross,
as being itself a furtJicr sacrifice. I see that it is represented
as the same sacrifice continncd ; (" in a mystery" which pre-
cludes all idea of discovering the alleged identity ;) but it is

222 MEMORIALS. chap. xiii.

held to be — and it is faith with them to accept it as —
identical. I do not know whether this assertion of identity
has been the mode of thought always ; or whether it has
been adopted to meet the allegation that the Sacrifice of the
Cross was depreciated. I do not think, even if the idea of
/nystery were enough to cover all it is used to cover, that the
difficulty of the Reformers would be removed: but I think,
if to the sufficiency of the Atonement in relation to the
taking away of sin the Reformers had added the true
conception of Christian worship, as seen in the light of
our relation to Christ as made an High Priest " after
the power of an endless life," and so had seen the
oneness of worship in Christ and in Christians, they
would have met the claim of the mass to be the necessary
complement of worship more perfectly. . . . I more and
more see that it is the very " simplicity that is in Christ"
that Christianity is the mind and life of Christ reproduced in
us, through knowing Him and abiding in Him as our life :
that mind and life both in its Godward and in its manward
aspect ; — the former of course including worship. This was
the salvation known at the beginning. See the Epistles
J)assi7n.

I have had the pamphlet by Ffoulkes, lately noticed in the
Spectator, sent to me. It is very interesting as, I hope, a
specimen of what many may be feeling : Yet it is to be
valued for what it may come to be, not for anything it yet is.
As to the craving for union which animates him, nothing
could be more deceptive than such union were it attained.
They are one already so far as they are in Christ. That
oneness rightly valued will grow. But the oneness for which
he is labouring, if spread over Christendom, would only hide
the lack of the true oneness, and give the name without the
reality.

1868-69. LACORDAIRE. 223

26th February.

, . . I do not know whether I hiive mentioned my
being reading the Memoirs of Lacordaire. The very large
type was an attraction ; but the man interested me,
and the combination of devotion to the church with
much pohtical freedom of spirit. I must have been in Paris
when he was most a centre of interest ; and although my
scanty French would have hindered my appreciation of his
eloquence, I regret that I did not hear him preach. What
has interested me most is the fervid expression of the sense
of Christ's love ; which manifested an experience of the
drawing of the cords of a living love, that must have had the
chief power in moulding his spirit. And this he would
probably have himself admitted, while he built so much on
much else.

loth March, 1869.

. . . You see the Spectator's correspondents are keep-
ing the subject of the "Real Presence " before men; and
these notices of this life of Keble have the same result.
Both that by Dean Stanley, and this in last Saturday's Spec-
tator, are worth reading. The latter lets one more into the
mind of Keble, I think. Stanley's mental life in Church
History gives him a kind of Catholicity, which I confess I
sometimes fear may belong to the prefix " pseudo : " but I
check the thought. But there is no doubt Catholicity
may be fed by dwelling on that as to which good I'nen have
differed until their differences lose their importance, as well
as by dwelling on that which is common to them, and
because of which it is that they have been good men in spite
of important differences. The Catholicity which has the
latter history alone is really sound ; keeping ever before the
mind the " faith which worketh by love," — the faith which,

224 MEMORIALS. chap. xiii.

purely conceiving the love of God to one's own self in the
truth of what that love is, tells upon one according to that
faith's own proper power, whatever logical contradictions
are involved in holding that personal faith in combina-
tion with intellectual misconceptions of the relation of God
to man as man, and revealed in Christ.

Leighton's sense of sin and of the forgiveness which God
was extending to him a sinner, and of the excellence of the
life of sonship which he was called to live in Christ, had
nothing but truth in it ; and worked healthfully on his spirit,
with a power proportioned to its intensity; — determining
the character of his intercourse with God, I believe, just
as these elements of faith would have done had larger con-
ceptions of the grace of God to man taken the place of his
Calvinism.

I do not mean that such an intellectual change would have
been no gain to the whole man morally and spiritually as
well as intellectually ; but even in these respects he would
have rather added enlargement of vision to depth of feeling,
than have really learned a deeper love to God and to man;
and I am sure as to both these aspects of the eternal life of
love, his intense personal piety did more for him than the
most enlightened thoughts could have done combined with
less intercourse with the living God.

You will understand that the deeper foundation for Catho-
licity for which I am jealous is the perception of the oneness
of the divine life, in whatever combination as to system it is
found, — the perception of that oneness to which we attain
through knowledge of what it is, and of the conscious per-
sonal relation to God by which it is sustained ; which per-
ception is to be carefully distinguished from the superficial
induction, " This was a good man, and that was a good man;
and their views differed widely ; and therefore that as to
which they differed cannot be important." You may connect
what I have now attempted to express with a reference to

1868-69. JOHN KEBLE. 225

your favourite Leighton, that will meet you near the
end of the tliird division of this new edition of the Bread
of Life}

One of my suppressed paragraphs has been recalled to me
by what the Spectator reviewer says of the recognition of
decay which was in Keble's loving adhesion to the Anglican
Church, — though, as compared with his ideal, a ruin. The
words " that to principalities and powers in heavenly places
might be known, by the church, the manifold wisdom of
God " come before me in connection, on the one hand, -with
the words, " Fair as the moon, clear as the sun, and terrible
as an army with banners ;" and on the other hand with the
words,

" Thy saints take pleasure in her stones,
Her very dust to them is dear. "

The " I sit a queen and am no widow " of the visible
church seemed to be excused by the former words. The
feeling to which I was myself conscious in seeing Chris-
tianity in its ideal in Christ, and thinking of Christianity
as we know it historically, harmonized more with the
latter passage ; while, as to the words of St. Paul to the
Ephesians, I felt, and felt thankfully, that though " prin-
cipalities and powers in heavenly places " might not see the
divine ideal realized in that outward expansion and power
and assumed infallible orthodoxy so gloried in, they might
see it in the multiplied and varied reproduction of the mind
of Christ in God's " hidden ones ;" the number of whom in
these eighteen centuries may be believed to have been
millions.

As to Keble, I know not what the "sad decay" amounted
to, to the realization of which he was patiently submitting;
or whether his comfort was at all what mine is. Most pro-
bably it was the same in part ; but it has probably had

^ Viz., at page 179.
VOL. II. P

226 MEMORIALS. chap. xiii.

another element, and that other element may have been the
chief one. At least " Baptism " may have been a comfort to
him other than it is to me. I am thinking of his words
when> in speaking of the value of all souls, as we estimate
that value in the light of the death of Christ for all, he goes
on to say : —

" But chiefly Christian souls; for they,
Though worn and soiled with sinful clay,
Are yet, to eyes that see them true,
All glistening with baptismal dew."

/ could use these words as to the broken life of Christ
in those in whom in measure that life is seen. But I
think he uttered the comfort of a faith as to the baptized
even when it was not " the answer of a good conscience
towards God, through the resurrection of Christ from the
dead."

. Think of having been to see my grandchild,
your niece, on Friday, and no mention of her and the
pleasure of that visit all this time ! She is a sweet grave wee
thing. . . . Mama and I enjoyed the day much, and I
have not found that it was too much for me. We came away
with the purpose of returning for a visit of five or six days on
Monday first, the 15th.

To Mr. Erskine.

Broom, 20th March, 1869.

My beloved Friend, — I have had the pleasure of send-
ing you a copy of the new edition of the little volume
Christ the Bread of Life, which was my first attempt to
commend Christianity as a participation in the mind of
Christ. You used to complain of the type, and also of the
abruptness of the commencement. The fonner objection
you would find quite done away with ; and I hope you will

1 868-69. " THE BREAD OF LIFE." 227

feel, also, that the subject is now approached easily and
naturally. I have added a third head, which I hope will
please you, so far as it goes : which, indeed, is as far as
the title of the book promises. But the aspect of the mass
as " the sacrifice on the cross continued " is to Romanists
even more important than that which I have considered ;
and the hope of being helpful to them caused me to write a
good deal which I proposed to give in a supplemental note.
I was not, however, able to satisfy myself with the effective
ness of my statement ; and I found that I must desist from
writing,^

I am thankful to hear, from time to time, improved reports
of your health. I also feel much stronger ; though it is
rather a physical feeling than a mental.

Mrs. Campbell and I are making here a visit of a week to
our Jeannie and her husband, and their child ; though, as
yet, as to the dear babe (eight weeks old to-day), the social
enjoyment is altogether on one side. I have been telling
William Crum and Jean what you used to say of two meeting
in a third.

I understand that you have again your pen in your hand :
and you are in my heart as one seeking to teach as well as
one seeking to learn. As to myself I seek in attempting to
teach to keep within what I have learned; and yet often,
when I read what I have written, I am rebuked in a way
that seems to imply that I had not done so. This experience
is however only one form of our shortcoming in living up to
what we knoiv : as to which — so manifestly right and due —
I am learning more to recognize quiet repose in the light of
what is known, as a true form of confessing Christ, than I
used to do. . . . Your affectionate friend,

J. M'L. Campbell.

^ i.e., on account of the state of his health.

228 MEMORIALS. chap. xiii.

To Mrs. Macnabp..

Laurel Bank, 26th March, 1869.

I thank you much for the opportunity of knowing the
course of this so interesting late debate. It is to me a very
solemn subject.

I had most sympathy with Sir Roundell Palmer; but
had I had to vote would have found decision most difficult.
What pains me most is the treatment of the Irish Church as
having " forfeited its claim to endowment because its task
has not been accomplished." What church has accomplished
its task ? What man his ? And they surely latterly were
at least more profitable to their own flock ; and if not aggres-
sive, could that have been reasonably expected from them .?

If it is now found that the church of a minority cannot
be a national church, be it so ; and let men act, if they see
this clearly, on their new light. But let the true ground be
taken, and the true reason avowed.

My mind is much occupied just now with a subject which
I have repeatedly put from me, and then it has come back
upon me ; namely, the wisdom and desirableness, now that
my last link with Glasgow is severed in Robert's start in life,
of seeking a home in the perfect country and by the sea
shore. We look to the old Gareloch.

To his Second Son.

Partick, 1st April, 1869.

My last letter was not what I like to write to you ; for it
met you only on the outside of life, and I always would seek
communion with you in that which is more inward, and
w^hich is our true life.

I remember when at Versailles and looking at the pictorial
history of France, which seemed painted there as its pride

1868-69. THE DISCIPLINE OF SUFFERING. 229

and glory, feeling it sad that the pictures were of a series of
battles, as if the nation existed to fight. Of course the
battles recorded were French victories. No Crecy, no
Agincourt, no Trafalgar, no "Waterloo. But the one-sided-
ness of the history was not its painfulness. It was the false
idea which it bore witness to.

" Who is he that overcometh the world but he that
believeth that Jesus is the Son of God?" The false glory is
powerless where there is the spiritual vision of the true ; and
he who sees in Christ the true divine ideal for man, which
the Son of God became the Son of Man to reveal to men,
and to realize which in us is the fruit of the travail of His
soul in which alone He is satisfied, — that man has the secret
of victory over all temptations, outward and inward, which
our position in this world exposes us to. " Behold what
manner of love the Father hath bestowed on us." The love
of the Father of our spirits can rest in no portion for us
short of participation in the life of the Son of God-

To his Youngest Son.

Partick, 1 2th April, 1869.

To-day I went with your mother to see the sister of M. G.,
who died lately. Youwillremember M. G., who was from near
Parkhill. I first saw her thirty-eight years ago, being then
taken to see her by Miss Duncan as a great sufferer confined
to bed and not likely to recover ; but who seemed then pre-
pared for death, and who was peaceful in the expectation of
it. Her sufferings have been more or less severe ever since ;
and we learned to-day that they were very severe to near the
close, though she died as one falling asleep. In these thirty-
eight years I have been seeing her from time to time, and been
always made thankful by her patient faith : while the 7ieed be
for so prolonged a trial of faith was what gave me the deepest
sense of the mystery of the divine discipline of our souls ; —

230 MEMORIALS. chap. xiii.

one person being subjected to so much, while another suffers
so little. Yet a large proportion of what tries faith is visible
only to the mind itself that is tried ; and faith may be severely
tested while there is nothing in outward circumstances to
invite the sympathy of friends. But I can have no doubt
that M. G.'s testimony " that it had been good for her to
have been so afflicted " will be that of all sufferers who
suffer in the light of Christ. May you, my precious boy,
pass through whatever you are called to bear in this light of
life ! You may have heard me liken faith in respect to its
relation to all trial, great or small, to the aptitude of the
proboscis of the elephant to tear a tree out of the ground or
to lift a needle. I believe that we suffer great loss from not
using faith in small trials as in great.

I2th May, 1869.
I am glad that it occurred to me to give you this perfect
and complete edition of Shakespeare.^ It will be long I trust
before the type becomes too small for you. In the fifty
years that are between our birthdays, and even farther back,
Shakespeare has been one of the influences moulding my
mind. May you get as little harm and not less good from
him ! We need to have " salt in ourselves " not less in
seeing the world of humanity in the mirror of his mind, than
in the direct vision of it, as in the course of life it presents
itself to us for praise or blame. But so prepared we shall
extract good and not evil from either. May you, my precious
boy, have salt in yourself, i.e., light within to judge what
comes from without — a father's birthday wish.

To Mrs. Macnabb.

I-AUREL Bank, 4th May, 1869.
I have been feeling much how sorrow, which draws us-
nearer to God, draws us nearer to each other also. Doubt-
^ The Globe edition.

1868-69. DR. MACLEOD AS MODERATOR. 231

less we shall all be very near to each other when in that
greater nearness to God which we anticipate, and which
even now advances as the Eternal Life of love more ani-
mates our whole being. This is one aspect of the blessed
prospect that " when He shall appear we shall be like Him,
for we shall see Him as He is."

This is my sixty -ninth birthday; so for so many hours I
have been in my seventieth year ! " Lord, so teach us to
number our days, that we may apply our hearts unto
wisdom."

A birth-day, while it takes one back into the past and
forward into the future, invites to the realization of the
present, of present mercies ; — and to whom can I write of
these so fitly as to you, beloved sister !

My Mary is well — stronger than she has been recently;
our children are all subjects of present thankfulness, and of
hope for their further development as branches in the vine
under the culture of the great Husbandman. This sweet
little twig with leaves so tender, also, as she is in our prayers,
is, rightly, in our hopes, — our wee grandchild, the first
to us of a third generation. " Thou hast been our dwelling-
place in all generations." How blessed to feel the words of
" Moses, the man of God," as they come to us across the
ages, awakening a true living echo in our own hearts.

Mary and Margaret and I went down in the end of the
week, to look at the place pointed out for us on the Gare-
loch. We had Norman as our fellow-traveller in the train
returning. He seemed to feel a welcome for the thought of
my ending my days on the Gareloch. He is to be
Moderator of the General Assembly this year, and wishes
me to see him in the chair; also to be at the Moderator's
dinner after. I would* wish to meet his wish, but shrink
from the latter part at least of the proposal. My sight has
failed much more rapidly just of late.

232 MEMORIALS. chap. xiii.

To Mr. Erskine.

Laurel Bank, 15th May, 1869.

My beloved Friend, — I am looking forward to the
pleasure of seeing you, but not so soon as you have been
led to expect. Norman Macleod is Moderator of this year's
General Assembly ; and I am yielding to several feelings —
all right, I trust, though not all belonging to the same region
— in venturing to go to see him in the chair, and be his
guest at the " Moderator's dinner " the day after the close of
the Assembly — Tuesday, ist June.^

The joy of the Lord is indeed our strength ; but while I
am jealous of myself, fearing to be contented to live below
our high calling, I am thankful to feel some liberty to
identify with "joy in the Lord" much habitual peace that
scarce can claim the name of "joy."

You will be interested in hearing that I am looking
forward to passing what evening of life may be appointed
for me on the Gareloch ! . . . My failing sight has
made any social value that Glasgow has had less than it
was ; and Mrs. Campbell felt that I could go out there
during the winter on many days on which I would have been
a prisoner here. — Yours ever in much love,

J. M'L. Campbell.

To his Third Son.

Laurel Bank, i6th May, 1869.
My darling James, — It seems quite a duty to write to
you on this occasion of the settling of the question of my
return to the Gareloch. I always in my heart acknowledged
myself your debtor for the filial love that was animating your
pleadings for this move.

■^ This intention was not carried out.

1868-69. THE ASCENSION. 233

. . . Now that it has taken the form of a fixed arrange-
ment, I see your idea ahiiost entirely on that side on which
it shows as a special mercy from Him who "appoints the
bounds of our habitation that we may seek after Him and
find Him;" and who, as He made seeking after Himself and
finding Him the deep interest of my former life on the shore
of the Garelocli, will, I trust, grant abundantly the same in-
terest to my second life there also. I am in truth (as I have
been saying to Dr. Scott and Mrs. Story) looking forward to
" a quiet evening of my day " where I passed " its troubled
noon." This may or may not be. But it will be enough if
that life in Christ which, in its dawn at Row, was a light
above the brightness of the sun, and which, by the grace of
my God, has been on the whole " shining more and more
unto perfect day," shall so continue to the close of that
lower day — that perishing life — which only has an evening
and passes into a night. How peacefully one realizes that
" the things which are seen are temporal," while realizing
that " the things which are not seen are eternal."

To his Eldest Son.

Laurel Bank, 17th May, 1869.
. . . The physical form of our blessed Lord's ascension
is to me but as a kind of language, synonymous with " He
ascended up into heaven ; " and I would as little have
expected any true knowledge of " heaven," or of what it is
to be there, from seeing that sight as from reading these
words. What a blank to the blind all that sight reveals to
us ! to the deaf the whole world of sound — speech or music !
The extent to which this is so is hid from us by intercourse
with the blind and the deaf, and their use of our words in
these regions from which they are excluded, being denied
real knowledge. How far wider the distance, as to true and
adequate conception, which is interposed between the

234 MEMORIALS. chap. xiii.

natural and the spiritual ! He that would have sight added
to hearing would not be introduced into so new and strange
a region as we would feel brought into, if there was a cor-
responding addition of knowledge of the spiritual to our
knowledge of the physical. Such an addition might give us
to know the confines and relations of these regions, and the
manner of their coexistence. But until that addition to our
knowledge is made, we must be contented to use words
without their full, and indeed without their real, meaning, or
be perplexed by seeming puzzles and seeming contradic-
tions even, which are such only to our ignorance.

I am reading A. Comte's Catechism of Positivism. I see
that what I knew of his system at second-hand was defective
in extent only, not in accuracy ; for which I am thankful.
The system does not look better on a nearer acquaintance ;
though closer contact with his earnest spirit awakens a
tenderness for the man. That " the light is shining in dark-
ness, though the darkness comprehends it not," is the reflec-
tion which so many points of parallelism with Christianity,
in an offered substitute for Christianity, ever suggest. Men
seem seeking for what is already given in Christ, but is not
seen to be given. Why what God has given is not
welcomed as given, and yet is dimly conceived of as good,
is a mystery. One answer is, that Christianity when rejected
is not seen in Christ, but in some misrepresentation which
cannot identify itself with the light which lighteth every man
that Cometh into the world.

I cannot now attempt to illustrate or justify this impression
by quotation or references. But when one would teach us
" to live for others^'' and seems to himself to find his path
blocked up by the faith of Him who lived for and died for,
and ever lives for us all, he clearly either misconceives
Christianity, or the expression "living for others" is on his
lips but an empty sound. I think and trust the first solution
is the nearest to the truth.

1868-69. THE MEANING OF SUFFERING. 235

Your mother has been reading Ewald^ to me. There is
in him a real faith in God and in Christ — for which I am
thankful. But his philosophy (or science) of Christianity-
does not commend itself to me as the truth of things ; for,
while he accepts " Incarnation " in words, what he seems to
mean is a development of humanity. But I must stop.

To his Son-in-Law.

Laurel Bank, 19th May, 1869.

The words "taking joyfully the spoiling of your goods,
knowing in yourselves that you have in heaven a better even
an enduring substance," though used originally with another
and a lower reference (and greatly lower doubtless), still rise
to that highest consolation under trial which meets our
highest as well as our lower need ; and the value of which
reveals itself more and more as the intensifying of trial

causes us to draw more upon it. 's patient and even

cheerful meeting of the will of God when assuming so
solemn a form, has, doubtless, been the fruit of the experi-
ence of the power of faith in His love to sustain her under
and bless to her what she has already passed through; and the
confidence to which she has attained can only grow under
His hand whose purpose in all trial of faith is the increase of
faith.

Where we see faith we are ready to think the end of the
Lord is accomplished — may not the spirit reconciled to God
be now allowed to rest quietly in His love? But no —
" Every branch that beareth fruit, he purgeth it, that it may
bring forth more fruit." For our Lord says to us, " Herein is
my Father glorified, that ye bear much fruit." He who says to
the Father, " I have glorified Thee on the earth," desires for
us (would we have it otherwise ?) that the Father's glor)' in

^ The " Life of Christ," extracted from the History of Israel.

236 MEMORIALS. chap, xiii.

Him may be perpetuated in us. The sufferings of Christ
were the preparation for the glory that should follow. His
sufferings do much for us if they convey to us the assurance
of His love ; but they are to us all that they are intended to
be only when they shed divine light on our own sufferings,
and teach us how to think of them, how to profit by them.
So understood we can even be thankful for them. I know,
dear William, that this may seem a hard saying ; patient
submission seems so difficult a victory of faith that thankful-
ness may well appear an extravagant thought, and even un-
natural : but perfect acquiescent patience implies faith in the
wise love which is subjecting us to suffering, and that which
is a form of wise love asks the response of thankfulness as
well as of patience. All this I allow myself to write to you
because that faith which reconciles the sufferer to suffering is
the proper mind in which to sympathize with sufferings ; and
realizing the love hid from sight but visible to faith, which is
in the cup which the Father's hand is filling for any dear one,
.alone can reconcile us, or save us from hard thoughts of
Him. Let us never forget that to help our suffering dear
ones truly, we must help their faith in the love which is
afflicting them ; and to help their faith we must have and
express the faith which we desire to strengthen.

I could not lose a post in expressing my sympathy and my
interest. Uttering my own faith is all I can do, — can do for
you as a sharer in this trial. May you all have your faith in
the love of God strengthened for your own sakes and for
hers, whom your faith will comfort and strengthen as nothing
else can ; for we are members one of another. I am feeling
•deeply the greatness of this trial to you all.

Our united sympathizing love to you all. Oh ! how dark
would life be, but for the light that God is love.

1868-69. DR. MACLEOD'S ADDRESS. 237

To his Second Son.

Partick, 3rd June.

This mail will I expect take a number of the Noncon-
formist of 12th May with a review of my last little book
(the Bread of Life, 2nd edition), for which you will be
thankful.

I am in my old age having the great privilege of mingling
my thoughts with the thoughts of many minds in that most
serious thinking. And in proportion as I have had the
consciousness of writing in light, I have the hope of com-
mending myself to the consciences of other men in the sight
of God.

I am sending also by this mail the full report given in the
Scots?nan of Norman's address to the General Assembly at
its close. Your interest in him will give it an interest to you
apart from what claim Scotland and all that concerns it has
on you. I think he has steered his bark well amid rocks
and shallows.

There is something ever being realized of what the church
ought to be, though so much less than we would expect from
the words, " I am the vine, ye are the branches," which
teach us to expect in Christianity an expansion of the life of
Christ, and this all that is true Christianity is. But in
churches as in individuals, Christianity is present mingled
with much that is not Christianity ; and as we expect
not perfect men, neither do we expect perfect churches.
Only let us seek to have the true ideal before us, aiming at it
as individuals, seeking to help others to attain to it in cor-
porate capacities. What an inward secret life known only
to God in whose strength it is lived, by whose favour it is
fed, will be progressing in us if cherishing this aim and
interest in our hearts as the true interest of existence !

This hidden life which each of us ought to be living is at
once distinct from, and also the light and strength of, our

238 MEMORIALS. chap. xiii.

outward life ; so that we are what we are called to be among
men, just in the measure in which we are right with God.
This hidden life with its lights and shadows, some are in the
way of chronicling as it advances. This I have never done,
but I have not the less sought to know how it passes, coming
Avith it to that light in which its true character is made
manifest, and which, when it most condemns, is to be wel-
comed as the light of life.

To the Rev. D. J. Vaughan.

Laurel Bank, Partick, 12th June, 1869.

I think with pleasure of Mrs. Vaughan and you in the Lake
country ; and feel how much I would enjoy seeing it with
you. This 1 still could, although the failure of my sight has
been advancing since I saw you. I thank you for Mr.
Prichard's letter,^ which I now return. May we both
respond to his request in spirit and in truth ! How various
the forms which the one love takes in seeking the accom-
plishment of its purpose in us I Weakness and suffering,
and the sense of the slenderness of his thread of life, tiy this
dear man's faith ; rendering more and more precious the
anchor of the soul that has its hold within the veil. We are
called to be saints. How solemn and humbling (while yet
encouraging) any acknowledging of the least seeming
approach to meeting the call !

We are looking forward to a change of residence — to the
Gareloch ; not the Row Side, but the Rosneath ; but not till
November. You may be our visitors there next summer ;
and if this pleasure is in store for us, it will be to me a great

^ The letter contained this passage : '' Accept my best thanks for your
kindness, and for bringing me into contact with so saintly a character as
Dr. Campbell. If you write to him, will you kindly tell how ill I have
been. Asking his and your prayers, — I am yours most truly, C. E.
Prichard."

1868-69. DR. VAUGHAN. 239

interest to show you my early clerical home, — written over
with sacred and sweet memories still legible to me ; and
which it may be not unprofitable that I should read to you.
But, apart from this, the scene will have to you both the
charm of great and peculiar beauty.

Parkhill, 3rd July, 1869.
My darling James, — You would waken this morning
with a sense of relief which must have been most pleasant.^
Something like waking at anchor in a quiet harbour after
some weeks tossing at sea. Nor will there be any anxious
conjecturing as to how you may be placed. You have done
your part, having done your best ; and that is enough. John's
work seems pretty hard, but it is a different hardness from
hard grinding ; and it seems to agree better with him than
many other forms of what the poet calls " the sad sentence
of an ancient date, that like an emmet man must ever moil."
My old friend of my early Row days, — the third with Mar-
tyn and Brainerd of a trio who shared with my Bible the
whole of my reading in these days, — says it is well to be
diligent in business, if communion with that which is above
be as the oil to the wheel of all our actions. The desire of
success — whatever may be the kind of success, special
ambition — is the usual oil to the wheel of business activity.
Henry Dorney was a London merchant, to whom the prac-
tical question of each day had its most important aspect in
its relation to the voice which was ever in his ear, " Keep
thine heart with all diligence, for out of it are the issues of
life."

To his Eldest Son.

Laurel Bank, i6thjuly, 1869.

. . . This gathering of old — shall I say pupils or dis-
ciples ? — to Dr. Vaughan, to share in this interesting wind-
^ After the final examination for the India Civil Service.

240 MEMORIALS. chap. xiii.

ing up of his Dpncaster life, will be a grave while a happy
event to you all. . . His new position, as having the
opportunity of influencing others for their highest good, is
essentially one with the two he has already occupied, though
different in form. They will have all three, as occupied by
him, the unity of the common salvation. You remember
the words I have often quoted, which were the sole commen-
tary on a chapter in the first epistle of St. John which he
had just read, by an old man of Mr. Scott's Httle flock at
Plumstead (1838), when met in his absence, and when I,
though present, was not strong enough to preach : " ' God
is love '; I felt the love of God this morning when my
children asked me for bread, and I had bread to give them."
In the highest sense Dr. Vaughan has much of this occasion
to " feel the love of God," in that he is asked for bread, and
has bread to give.

You know that I had a welcome letter from Mr. D.
Vaughan in reference to the second edition of the Bread of
Life. . . How does all true and living echo from the
depths of a true consciousness to the words of Jesus, " My
flesh is meat indeed, and my blood is drink indeed," grow
in value when we have it /// oursehes while reading grave and
earnest expressions of doubt — echoes of Pilate's question,
"What is truth?" or, worse still, the cry evpy]Ka when we see
that all is still dark ! I have not yet told you that when at
Parkhill I took advantage of Mr. Duncan's eyes and ability
to translate French to make myself acquainted with Positiv-
ism as briefly taught in Comte's Catechis7n. . . The full
result of making this acquaintance with the last offered
substitute for Christianity I will not attempt to give you
until we meet. My saddest thought is that a thinking man
has found it possible to bring against Christianity the charge
of egotism. What excuse for so fundamental a misconcep-
tion is to be found in the mistake of seeing Christianity not
in Christ but in the Church, I know not : for the Church is

1868-69. POSITIVISM AND CHRISTIANITY. 241

not and has not been historically Christ multiplied; which it
has been ever the true calling of the Church to be. Yet, how-
ever little Christians have been able to offer themselves to
the faith of men as living epistles of the grace of God, or
say, He that has seen us has seen Christ, as He said, " He
that hath seen Me has seen the Father ;" still, Christ has not
been these eighteen hundred years without witnesses who
have been living commentaries on His teaching of the
Divine life as Love.

Love to God is self-love because of the sense of depen-
dence which underlies it ; and love to man is selfish because
it is cherished at the command of God ! To love God is to
love Love ; for God is Love. That the knowledge that God
is Love, as well as that knowledge of love which enables us to
know what we say when we say that God is Love, comes to
us in the form of actings of the Divine Love in relation to
ourselves ; and that love in us is quickened by the faith of
these actings ; — this in no way affects the nature of love as
a condition of our being.

Love is love, and the highest and purest interest of one
in others. This is true apart from the history of the exist-
ence of love in any spirit. To us the Fountain of our life
is the Fountain of love ; and the highest aspect of our being
is, that we are capable of sharing in that love to which we
trace our being; and so of loving God for what He is, —
knowing what He is, and the excellence of what He is in
being love, as it is possible for love only to know and love.
To confound this mind towards God with the selfish
interest of dependence, or even with what is of self-refer-
ence in gratitude, implies that it is not known.

But I must be done. . . James and I go to Carluke
next week. M. stays at home with beloved Mama. James
is enjoying our beautiful roses. This place never looked
better.

VOL. II. O

242 MEMORIALS. chap. xiii.

25th July, 1869.

. . . James and I made a pleasant visit to the Manse ;
enjoying their wonted kindness, and accompanying Dr.
Wylie to call on neighbours, whose places are among the
most beautiful features of the Upper Ward of Lanarkshire :
viz., Coltness, Mauldslie Castle, and Milton Lockhart. James
has seen these beautiful places and with the interest of
intercourse with those that dwell in them ; for this makes a
great difference.

[With reference to conversation on the subject of theo-
logital difficulties :] . . . There \s 3. cQx\.3.m. dimimition
■of mental freedom in weighing such questions produced by
ntierifig doubts. One less easily sees the unreality of any-
thing once spoken of to another as real ; to utter a doubt,
and still more to argue in its favour, making free considera-
tion of it more difficult. I was not the worse of my long
letter. I could wish to write another on the topics of a long
talk with Professor Young,^ who was here on Monday. But
I may wait your coming to say what I think as to the several
provinces of Science and Metaphysics, and of Theology and
Morality.

To his Youngest Daughter.

Laurel Bank, ist August, 1869.

I am hearing of you, and I am thinking of you; yet I feel
a craving for communion with you which is not satisfied. So
I am sitting down to write to you after some deliberation as
to which of you I should ask to share some of the thoughts
about my children which, never long absent from my inner
life, are more abundant in my Sunday meditation. This is
natural, for Sunday is more a day of meditation than of action
to yourselves; and on it my desire and prayer, that your prayers
for yourselves may meet my prayers for you at the throne of
^ Professor of Natural History in the University of Glasgow.

I

1868-69. PRAISE AND PRAYER. 243

grace, is, I trust, being more peculiarly realized. I desire
for you — I pray for you — that you may pray. True thoughts
of our God awaken praise. This movement of our spirits
we are conscious to when meditating on what He is. Shall
we praise the beauty of a flower — or of music— or of " earth,
sea, and sky all centred in the eye ', " shall we thus permit
ourselves to be affected by these according to their nature
and our capacity of feeling the excellence that is in them,
and shall the divine perfection — the glory of God in the face
of Jesus Christ — not affect us according to what it is, and
that capacity of appreciating it with which we are endowed
as those the chief end of whose being is to " glorify God and
enjoy Him for ever" ? My child, seek to realize what God
is, and to yield yourself to the sense of what He is ; so shall
your heart go forth to Him in praise. But praise will be
prayer if the excellence we are admiring and adoring be seen
in its relation to ourselves. For that excellence is shining
on our conscious being as /ig/it, the light of life; revealing to
us what we are — what we have the capacity of being — and
what the Infinite Love into which we are gazing wills to do in
us that that capacity may be filled to the utmost. In such
light we must needs pray. Prayer alone is the due obedience
of faith — I may say, the natural expression of faith — when
faith is thus apprehending the love which the Father is
bestowing upon us. We cannot but pray that the love of
God may fulfil its own will in us. This is the inevitable
welcome Avith which we meet the love in the reality of which
and in the divine power of which we are believing.

And prayer thus ascending to God as the fountain of
divine life, that life flows into us more or less abundantly
according as we pray. While it flows it, so to speak, ever
widens the channel in which it flows.

I seek rather to suggest than to expand the thought to
which I invite your interest. Let me add, meditation
passing into praise, and praise into prayer, to prayer will

244 MEMORIALS. chap. xiii.

succeed the " keeping of the heart with all diligence, because
out of it are the issues of life."

Water of life from the fountain of life flowing into us in
the divine response to prayer, is in the heart as in the
fountain of an individual life; which, being thus divinely
filled, flows fresh from us in pure streams of right thoughts
and feelings — taking form in right words and actions. So a
pure life ^vill issue, the fountain of the heart " kept dili-
gently ; " that is, watchful care being exercised to suffer no
inflow but what is from God.

15 th August, 1869.

What better form of expression can I now choose than the
words with which I closed my last hurried letter — " The
Lord bless thee and keep thee, and cause the light of his
countenance to shine upon thee, and give thee peace."
What a wonderful sum of true conceptions of our relation to
our God, and of the blessedness which belongs to occupying
that relation aright, do these words, " the light of God's
countenance," contain ! God is love, and His love comes
forth to us and enfolds us continually. But, while unchang.
ing as love, its aspect changes according to changes in us —
now a grieving and rebuking love — now an acknowledging
and rejoicing love ; and sensitiveness on our part to these
changes we cherish more and more as we learn to find our
life more and more in His favour. " There be many that
say, Who will show us any good? Lord, lift Thou up the light of
Thy countenance upon us." Such a prayer contains in it the
prayer, " Make us what Thou desirest that we should be;"
for unless He does this for us, we cannot be such as the light
of His countenance can rest upon. But He teaches us what
He wills us to be, and awakens in us the desire to be it, with
the intention of causing us to pray for and to welcome His
own Holy Spirit to make us to be it. And our faith in so
praying, and so looking to God to perfect His strength in our

I

1 868-69. THE LIFE OF SOXSHIP. 245

weakness, will be strong in the measure in which we truly
and honestly believe that God does truly and honestly desire
that we should be what He calls us to be.

" This is My beloved Son, in whom I am well pleased :
Hear ye Him." We do not doubt that with Christ God is
well pleased. But why does a voice from Heaven tell us so?
why is there always a voice which is the voice of God rcer
saying this to us in our own hearts ? Not surely merely to
condemn us because we are not ourselves what we see in
Christ This is one result, — a right result ; but the ultimate
end, — the result in which God will have pleasure, — is what
we are taught by the words, '•' Hear ye Him." Hear Him
that He may teach you what I have pleasure in, — may teach
you with the words which are spirit and life — may teach you to
call me Father in spirit and in truth, imparting His own
mind to you. All my various good wishes for you have this
one essence — that you may ever hear the Son in whom the
Father is well pleased, and be ettectually taught by Him.

How slow we are to understand that the peaceful, happy
consciousness of being in the school of Clirist learning the
life of Sonship from Him, enabled by Him to live tliat hfe —
is religion.

To his Eldest Daughter.

August, 1S69.

Your pictures of the wee darling are most delightful.
How Bob must rejoice in his successful use of the cords of
love to draw her out of the waters of unintelligent conscious-
ness, as yet the main stream of existence to her, into a little
portion of transparent water of love, through which the rays
of his love reach her.

Mr. Erskine used to fix a child's eye by a look of kind-
ness when we walked among the happy little groups in the
Tuilleries, and when he elicited a responsive smile he would
say, " that child's spirit and mine have communion."'

246 MEMORIALS. chap. xiii.

I long much to speak to the spirit if not to the intellect of
my little grandchild. I doubt not I shall succeed in this,
though not having the attraction for babies which my beloved
father had, to whom strange children in their nurses' arras
would seek to get.

I remember (as you have heard me recal) that, in my deep
sorrow after my beloved father's death, the two witnesses for
God's love that most cheered me as helps to faith were the
sunshine and your infant smile : of course imperfect wit-
nesses, and bearing their testimony with success because
testifying to Avhat I knew already; yet true witnesses and
helpful.

I enclose a letter for which I am thankful. It takes
me back to 1832, and a visit to Inverness which I have
always looked back on with thankfulness in connection with
the Mr. Wilson whose guest I was, and whose welcome of
my teaching of the love of God was to himself a crisis, — to
himself and to his family.

The great extent to which theoretic Calvinism had in those
days possession of the minds of all who were much occupied
with religion made my preaching " news " as well as good ;
and there was a positive advantage in there being something
to get over, as compared with the present time in which the
assertion that " Christ died for all " is so far from awaking
surprise that the opposite would more surprise. When I say
" advantage," I mean that assent then implied thought and
a weighing of the truth alleged.

To his Youngest Daughter.

iQth September.

Your mother and I have just been enjoying the society of
our sweet grandchild ; and in now taking my pen to repeat
the oft-told tale that your babe is as well as can be, I will
attempt, as some good use of my paper (and of the day being

1868-69. MATTHEW ARNOLD. 247

a Sunday), to address to you and to dear William a little
sermon on the text of your little girl's felt value as an
element in our society here. And I am not going to claim
the character of a sermon for any dwelling on her sweetness
which is permissible in her grandfather Avriting to her father
and mother. What has been impressing my own mind so
much, and what I feel it for edification to preach, is the
thought of how much one person may minister to others of a
true and healthy social enjoyment 7^'//// ci/// the uttering of a
word, or the doing of a deed, with the purpose of amusing or
being civil, or in any way the purpose of making company —
simply by the unconscious influence of a kindly, social,
responsive feeling — no more, for thought it is not yet. The
moral is, " Let me seek to contribute tJiis viiich to the happi-
ness of those with whom I am — even what my grandchild
contributes — whatever, less or more, I may add according
as the measure of seventy years' development may have
fitted me to add."

To his Eldest Son.

14th October, 1869.

. . . I had read to me last night the paper ^ of
Mr. Arnold's in the CornJiill which James mentioned ; and
I am thankful to see so much exercise of mind in the
endeavour to weigh aright the several phases of religious
thought and life of which he writes ; and I recognize many
of the lines he draws as rightly drawn. His next article
may clear the point; but I do not expect to find his positive
teaching — or, rather, his setting forth of St. Paul's positive
teaching — on "justification" so satisfactory as his negative
assertion as to what the Apostle does not teach, though it
has been so usually traced to him.

As to "imputation of righteousness," you know that I
seem to myself to see Luther as really one with Paul, neither
^ "St. Paul and Protestantism."

248 MEMORIALS. chap. xiii.

being one with the Protestant divines — Melanchthon, &c., —
though they have been regarded only as systematizing
Luther's less logical thought. I do not, however, wonder
that Luther has been, as I think, misunderstood ; for I do
not feel he clearly understood himself. But in the light of
the true and essential righteousness of faith, I can see that
righteousness as the essence of Luther's confidence towards
God, however much his words are what might here mislead:
while I do not see any indication of an apprehension of the
tnie righteousness of faith in Arnold's protest for the
Apostle ; whose true defence, as to that in respect of which
Arnold defends him, is, not that righteousness was primary
and justification by faith secondary in the Apostle's mind,
while the Reformation theology, erroneously ascribed to the
Apostle, inverts this order ; — not this, but that the Apostle
saw the true eternal righteousness in faith itself, and as its
very essence. This is, you will see, quite a different con-
ception. However, if I do Arnold injustice, his next
article will set me right. If I do not, then it will probably
make his error more palpable.

15th October.

[After seeing in the papers an intimation of the death of
Mr. Prichard :] He had never answered my last letter; and
I had often thought that he must be worse. He was ill
when he last wrote, and had often been thought dying. I
felt a peculiar bond with him. His was the first review of
The Nature of the Atonement that indicated any real
insight : and when he came to be some hours with me at
Leicester, his humble tone of mind, and the way in which
he listened to what I was enabled to say on points on which
he had difficulties, quite abased me in my own thoughts.

Having taken another sheet, I must say a word as to
what I was thinking of this morning in reference to the
oft-quoted "There is more faith in honest doubt," &c.; viz.,

1868-69. DOUBT AND ORTHODOXY. 249

that, while " honest doubt " may imply a real faith in God,
as when faith in God's love raises doubts as to the truth of
what are regarded as the orthodox conceptions of the divine
counsels, there is a misleading confusion in the minds of
" doubters," as well as of those who value themselves on
their "orthodoxy," as to \hft faith without which it is impos-
sible to please God. The intellectual element in faith has
absorbed attention ; the moral and spiritual have been
unrealized ; and this has been a natural result of the kitid of
value put on orthodoxy of thought. So " the evil heart of
unbehef," whose proper working is "departing from the
living God," has been ascribed to those who doubt ; while
the good heart of faith, whose working is cleaving to the
living God, has not been the consciousness of those bringing
the charge in the confidence of their own believing. Alas !
what a shadow of a shade that " believing" is, which, in the
presence of "doubt," congratulates itself on being the
opposite of doubt ! This we shall understand if we see that,
in the light of real belief, we do constantly feel condemned
by the consciousness of the weakness of our faith.

To his Third Son.

Laurel Bank, 15th October, 1S69.

The analogy of prayer to the use of other means to ends
may not be so obvious to you as it is to me. It is briefly
this : — If the thought, " God will bring to pass what He
wills should come to pass," be not a reason for not using
our own exertions to influence the future, how should the
thought "God will do what He proposes to do" be a reason
for not seeking by prayer to affect the future ? God, intend-
ing an end of good to me or mine, yet seems to leave that
end contingent on my use of what He indicates to me as
right means : prayer is one of the means thus in the divine
wisdom interposed.

250 MEMORIALS. chap. xiii.

It has been often said, as between man and man, " It is
better to give men work and pay them for it than to feed
them in idleness, — better for the recipients themselves." As
to much of what God gives, we see the same thing. Our
development by knowledge acquired, even laboriously, is
what we cannot see would be if the same knowledge came
to us by intuition — were the simple opening of a mental eye.
The knowledge might be the same, but the development of
the man would not.

The scientific study of laws may develop us intellectually;
personal intercourse with the Father of our spirits can alone
develop us as sons of God; and how wisely has prayer its
place in this intercourse, he knows best who proves it most.

To the Rev. D. J. Vaughan.

Laurel Bank, 29th October, 1869.

Your kindness in sending to me that most pleasant tribute
in the Guardian to Mr. Prichard is too long unacknow-
ledged. Let me thank you much. I had been thinking of
writing to ask what you could tell me of him, when I re-
ceived your letter. The deeply interesting impression of my
few hours with him at your house remains very freshly with
me. I thought of writing to Mrs. Prichard, but did not — not
being personally known to her ; and now I see that there
must be a circle of friends of his knomi to her, from whom
expressions of value for him and sympathy with her, such as
will soothe her sorrow, will come.

I trust your hopes from the disestablished Irish Church
may be realized. I also hope your Church may retain its
cohesion, and not fall into three pieces. I realize painfully
the superstition in one section, the narrow and inadequate
representation of the gospel by another section, and the
vague negative aspect of the teaching of the third. Yet the
antagonism which so tends to fix attention on that in which

1868-69. ^"T^- PAUL AND PROTESTANTISM. 251

each condemns the others — hindering the direct considera-
tion of the common salvation — is hkely to be increased by
separation into wliat we may fear would be hostile camps.
However, it may be otherwise. We do not know. Some-
times I hope that those conilicting claims on faith, as they
wax louder and louder, may cause many to set themselves to
listen calmly to the still small voice.

2o his Eldest Son.

Laurel Bank, 25th November, 1869.

. . I, too, was not expecting so much seriousness
from M. Arnold. I also found him, in part at least,
separating between the Apostle Paul and Calvinism as I
have myself long done. But it seems to me that, while
rightly insisting upon the place which righteousness had in
the Apostle's mind, he has not yet understood what to the
Apostle's mind was righteousness, or discerned its identity
with fait/i. Because God is righteous faith in God (in the
light of what God is ; and out of that light there is no
enlightened faith in God) is righteousness, and has in it all
the elements of the righteousness of God.

The diversity of teaching which M. Arnold seems pre-
pared to recognize in the New Testament teachers (holding
it so great in reference to the recognized Pauline Epistles
and the Episde to the Hebrews as to be conclusive against
the idea that the Epistle was St. Paul's) — this diversity
has no existence if we read the epistles in the light of the
one truth which is in them all. As to questions of language
or style, I do not feel qualified to have an opinion as to the
authorship of the Epistle to the Hebrews. But I know cer-
tainly that I am in one Eternal Light, as to God and good-
ness and true righteousness, alike in being taught by the
Epistle to the Hebrews and in being taught by the Epistle
to the Romans. This, of course, does not prove that they

252 MEMORIALS. chap. xiii.

are by the pen of one man ; for I have the same conscious-
ness under the teaching of either St. Peter or St. John : but
it does away with M. Arnold's criticism; and does so on
ground that affects the whole question of the claim of
revelation to be revelation. If the original teachers of
Christianity differed as he seems prepared to say they did as
to what they taught, we cannot regard them as inspired in
any sense that gives a divine sanction to their teaching. For
in that case we might know that we perfectly understood
what they say, and yet have the question " Is it true ? " still
pressed on us ; and with this addition, that it cannot be all
true. Paul's wisdom, John's wisdom, Peter's wisdom, would
still remain to us, mixed with their several errors, — in what
proportions we knew not. But if individually or collectively
they had still a savour of wisdom sufficient to engage us in
the task of attempting to separate the gold from the dross,
and that we were conscious in ourselves to a power qualify-
ing us for the task, that would be an altogether different
state of things from that which is our actual position, and
that which determines here both our obligations to God for
His goodness, and our responsibilities as the recipients of
His goodness.

The peaceful consciousness of being in one and the same
light of Eternal Life whichever of the apostles I am listening
to, is to me an evidence that one Spirit — the Spirit of God —
speaks to me by them all. And the fact that I have only
gradually come to this consciousness in no way affects the
certainty which accompanies it. Had this oneness not been
a reality I could never have attained to the knowledge of it.
Nay, when I consider what has delayed my progress towards
this mental position, the explanation of the delays is alto-
gether confirmatory. These have been in part traditional
misinterpretations. Of course such now cause me no diffi-
culty, while they explain how others, standing where I stood,

1868-69. PJiOGJ^ESS LY LIGHT. 253

may be detained by them ; and, if they have accepted the
idea that those men may contradict one another, the deten-
tion may be a stopping altogether in absolute despair of
attaining to an harmonizing h'ght. But the delays may have
been in part caused by differences in the mode and forin as
distinguished from the essence of the teachings; and such
differences being seen as only what they are, the essential
unity becomes all the more conclusive evidence of one
source. And as the retrospect of a slow progress, — now seen
in the light attained, — whichever of these hindrances have
caused it, must have a confirmatory power ; so does it also
lighten the sense of remaining difficulties, strengthening the
hope that these too may dissolve in more perfect light. Not
that all difficulties are, so to speak, thus soluble. The light
given, and which is to " shine more and more unto perfect
day," is the light of life \ the fulness of which may well com-
port with abiding intellectual darkness as to what is no
element of divine life. I have said to you how the relation
of God to the creature seems to me, as respects the con-
sciousness of the Creator, what we may — or rather must —
for ever live outside of : while I believe that many of the
mental difficulties which oppress men spring from impatience
of this outsideness.

28th November, 1869.

[With reference to difficulty found in writing sermons :]
My first freedom and enlargement came with the transition
— gradual and almost unconscious — from writhigon a subject
to striving with a people, in the realization of an ideal for
them contrasting with the real discerned in them, and with
the hope of getting for that "ideal" the place of that "real."
Even while the ideal was yet ill defined, and the real imper-
fectly understood, and the appointed means for accomplish-
ing the desired change were only becoming visible to me,
there was much in the new character of the effort that made

2 54 MEMORIALS. chap. xiii.

my pulpit preparations to be more easy, as well as my pulpit
speaking and action more animated ; and all without
thought of these results.

I said in my last letter that I too felt M. Arnold more
serious in these papers than I expected. But I do not know
his mind so well as to have been entitled to have had any
definite expectations. One thing pained me as levity, viz.,
the way in which he speaks of the confidence of those who
say what they say as certainly learned from God, as if this
were to claim a familiarity with God's mind, as with the
mind of " one ii> the next street." He does not use this
lowering comparison in reference to the sacred writers, I
know. He uses it with reference to the confidence with
which systems, extracted from or built on the Scriptures,
have been set forth. But the assumption of a revelation,
when realized (producing " solemn sweet reverence in the
things of God," as my old Row favourite, Henry Dorney,
speaks) is far enough removed from the feeling of having
" one in the next street " to quote or refer to. Nearer than
^' the next street," even nigh to our spirits within, and yet
above us high as heaven is above the earth, is God felt to be
when the words of apostles address themselves to " every
man's conscience in the sight of God," and we hear as those
who wait on tjhe teaching of God, and who are open to that
action of God in our spirits by which true outward teaching
becomes to us " spirit and life."

I know indeed how much there is of quoting Scripture as
men quote a law book, drawing on the naked intellect only ;
the teaching of God as the living God being relegated to
the region of miracle and exceptional dealing. But while
not rejecting the thought of exceptional dealings amounting
to the miraculous, my faith acknowledges as normal, and
underlying all hope in preaching as all responsibility in
hearing, a true inward divine teaching in the spirit, enabling
him who is yielded to it, and in the measure in which he is

1 868-69. ^'f/^i TTHE W ARNOLD. 255

yielded to it, to understand and welcome Revelation. Who,
knowing this as the history of his own deepest convictions,
can be other than pained by Arnold's lightness and, I may
say, ridicule ?

But is not this (to which he recurs as a good point) trace-
able to a more serious evil than such levity as the too
frequent confident and irreverent dogmatism of theologians
may in fact excuse? — traceable, I mean, to a resolving of
the will of God into a moral law to which, for its well-being,
our moral nature must conform, as our physical to the law
of gravitation ; by which process the personality of God is
lost. No one — and I cannot but fear that M. Arnold is
such a one — to whom a moral law working as a law is a
synonym for God, can really think of the teachings of
apostles as other than the throwing of their own moral per-
ceptions and recognitions of this law into a form determined
by the educational prejudice of the faith of a living God.

As a reply to Renan these papers are good, as showing in
what misconception of his subject Renan Avrites in writing
of St. Paul. But Arnold's own faith, if it is combined with
an approach — though but a distant approach — to a truer
understanding of St. Paul, has a blank in its very centre —
even where God should be. His demand for science is to
my mind vitiated by an inadequate and most defective con-
ception of the capacity for science, in the large sense of the
word, as knowledge of what is, with which God has endowed
us. For God is, and he recognizes no capacity of knowing
this : God speaks, and he recognizes no capacity of hearing
His voice.

4tla December, 1S69.

[After speaking of the subject of the Second Advent, and
especially of the words, " We which are alive, and remain
unto the coming of the Lord, shall not prevent them which
are asleep" (i Thes iv. 15), he continues:] The real diffi-

256 MEMORIALS. chap. xiii.

culties of this subject appear to me these two : (i) The holding
forth an expectation meant to press on every mind, as being
to every man the point of interest in the future, and a point
between which and him there was no certain interval ; while
this expectation is found to be after 1800 years, and so many
generations, still unfulfilled. But this difficulty is to me
sufficiently removed when I rise out of the individual hope
up into the hope of the church. The heart knows in itself
" the foreshortening of prophecy " when the prayer " Thy
kingdom come " is offered in faith. The interest of the future
must he one with the prayer of the present. No doubt the
coming of the Lord is but a step towards that ultimate hope
which is seen in a glass darkly in the words, " God shall be
all in all." But it is revealed as so great a step, and having
so great results, as may well explain why //, and not the
individual's own death, should have been set before the
church. . . .

(2) But though this first difficulty is both the most
obvious, and also that which is most felt under the influence
of the ordinary habit of mind on the subject of salvation, the
great difficulty to my mind is that which will be felt by any
one to whom the Philosophy of History presents the claims
of a real science. Not that I know all that this new science
(claiming to be the highest as well as the latest) has to say
for itself: while I must be slow to accept from it conclusions
which seem to tend to substitute faith in its " prospective
development" for faith in the coming of the Lord, and in
that reign of righteousness which that coming will usher in.
I must move warily in all thinking here ; knowing how this
philosophy seems to deal with \hQjirst coming of Christ, and
with Historical Christianity.

Any who see the dawn of Christianity as within the com-
pass of mere humanity, and as that to the production of
which it was equal, by its spontaneous opening of its eyes to
the laws of the Universe, — and without that coming of God

1868-69. PHILOSOPHY OF HISTORY. 257

into humanity, and that acting of God in humanity, which
is the subject of historical Christianity, — any, I say,,
who thus look back, substituting what is to them a
philosophy for our faith, may also look forward to a king-
dom of God and a reign of Christ, which shall have a
corresponding merely human character ; the " perfect day "
of light and righteousness of their system being in harmony
with its " dawn." But seeing how their system to my mind
finds no place for what has to me the first and highest place
in the past, and that they, as I have said, look forward with
the same eyes with which they look back, I must be very
careful in weighing these thoughts. Yet — and this is my diffi-
culty— I cannot put their thoughts away from me without
examination, seeing how many-sided truth is — how manifold
God's wisdom is — how a strong hold of truth in one region
has caused, by reason of our narrowness, inability to see it or
hold it in another. The saying that God has given us reli-
gion through the Jews, philosophy through the Greeks,
jurisprudence through the Romans, seems true. Yet how
often have men been blind to God's giving anything through
the Greeks or Romans ; and when God did give religion
through the Jews, how different was the form in which He did
so from the anticipations of those through whom He gave it !
Such thoughts make me slow to say to myself what form
the coming of the Lord will take — what the reign of
righteousness.

VOL. II.

258

CHAPTER XIV.
1870.

Death of Mr. Erskine — Return to the Gareloch — Letters of this year —
Froude's Sho7-t Studies — M. Arnold on Puritanism — Memories of
Mr. Erskine — His Writings — Newman's Grafnmar of Assent —
Mr. Voysey's Case — Final Restitution.

The spring of this year brought an event which touched
Dr. Campbell very nearly, — the death of his beloved friend
Mr. Erskine. The two friends had met for the last time at
the beginning of February. Dr. Campbell was then on his
way to visit his married daughter ; and he felt that he must
not leave Scotland without going to see his friend. They
spent some days happily together ; and when they had said
farewell for the last time, Mr. Erskine called Mrs. Campbell
back, that he might tell her what pleasure Dr. Campbell's
visit had given him, and how much good he felt it had done
him.

Not long after Mr. Erskine's death. Dr. Campbell carried
out the plan already referred to, and removed his home to
Rosneath.

On the occasion of his leaving the neighbourhood of Glas-
gow, many friends wished to give expression to the regard
which they felt for Dr. Campbell; and, in order to give
eifect to this wish, a committee was formed, which included

I

1870. THE FIELD OF PEACE. 259

the names of many eminent clergymen and laymen. At first
it was proposed that a public dinner should be given ; but
Dr. Campbell felt himself unable to accept this proposal,
while very sensible of the kindness which had sug-
gested it. Accordingly this intention was abandoned,
and, in the following year, a testimonial was presented to
Dr. Campbell, of which more will be said in the next
chapter.

The home in which Dr. Campbell spent the last two years
of his life commanded a view of his old parish of Row,
extending from Garelochhead to Helensburgh. Before he
went to live there, he wished to give the house a name which
should include sith (pronounced shee), the Gaelic word for
peace j and, in conversation with Mr. Campbell of Peaton,
he found that the old local name of the field, on which the
house had been built some sixty years before, was Ach-na-
sith, the Field of Peace. Accordingly he adopted this name
for the home of his old age, modifying the spelling of the
word, for the benefit of those unacquainted with the rules of
Gaelic orthography.

To his Eldest Son.

Laurel Bank, January 2iid, 1S70.
This is the first Sunday, the second day, of this new year,
1870; which brings with it to me the feeling of being seventy,
although not that strictly till May 4th. One day is itself as
another, and every day a great gift. Our poetic nature
responds to the words of the poet, " The sunrise is a glori-
ous birth." Our faith yields its higher response to the words
of the Psalmist, " Thy mercies are new unto me every morn-
ing." Nevertheless I find some lielp in numbering my days
so as to apply my heart to wisdom, in New-year's-days and in
birthdays ; though not shining witli the special light of
Christmas or of Easter. One practical result of my present

26o MEMORIALS. chap. xiv.

freshened sense of the lapse of time is a purpose that relates
to you : viz., not to delay the expression to you of thoughts
which I may offer with any hope of helping until something
says " write now," or until I can write so fully as I would
like ; for my temptation is to hope little from mere hints.
I shall now put down some things, which you will read as
disconnected, though drops from one fountain.

I. I feel deeply for ^ feel for what he has passed

through, and without the comfort of putting the value which
it may have to himself on any relief which taking a decided
step will have brought. "A bribe blinds the eyes of a
judge." The conscientious anxiety not to be bribed may,
however, affect the balancing of the mind as much as any
positive bribe. Newman's " Loss and Gain " recalled to me
my experiences long ago in dealing with minds that have been
attracted to the opposite pole of adult baptism. The struggle
to submit to loss — -the fear of being blinded by the desire to
be spared it — has really occupied the spirit as a hindrance to
looking with a single eye at the question weighed. So when
the man has nerved himself for the sacrifice, and it is made,
there comes an instantaneous relief, which readily feels as a
seal put on the step taken. So Newman's " gain " when he
passed over to the Church of Rome — the joy and freedom of
spirit which he represents as flowing in upon him — recalled
to me the testimony of Baptists, which they have urged on
me as an argument from their own experience, in favour of
seeking that rebaptism which had so set them free. In time
a really free reconsideration of the step taken may lead to its
being seen to have been a mistake — a serious mistake ; and
the error in judgment now confessed may be traced to some
form of haste or self-reliance, that has induced an erroneous
conception of duty which in its origin has been blameworthy,
however remembered conscientiousness may mitigate the
self-blame. How deeply humbled was the great Apostle of
1 A clergyman who had lately renounced his orders.

I

1870. ''LOSS AND GAIN." 261

the Gentiles at every remembrance of his having '•persecuted
the Church ;" although he had been conscientious, and found
an element of comfort in the thought that he had. If the
Church of England goes to pieces, as it threatens to do, and

that shall live to see this, and to see that the step he

has now taken has had its part in hastening the crisis, he
may yet be looking back in a light in which that step will be
remembered with much pain, though it may not be un-
mingled pain.

2. . . . I know by experience the pressure of the
personal question which an authorized creed forces on one
occupying the place of a teacher in the church, but not
seeing eye to eye with the church. My position differed from

's in that my faith was going beyond that of the church,

while his, I suppose, comes short of it. But the pressure on
me to speak according to what was to me higher and fuller
light was, of course, a more authoritative practical impulse
than can have weighed on his mind urging a negative pro-
test. [After referring to an article in the Fall Mall Gazette :'\
You will know that, though the practical counsel " to abide
in the church" is what would be my own, and is given in the
interest of the nation and of extension of light, 1 would give
it as realizing the progressive nature of individual enlighten-
ment, and the importance of scope being given for the free
exercise of thought; and not at all as being personally in
uncertainty either as to the reality of a revelation, or as
to the clearness of its teaching considered in itself: how-
ever many causes have tended to make it obscure to us —
chiefly hindrances to the singleness of eye with which we
read. The Fall Mall Gazette would, I think, say :
" Remain in the church. The freedom of thought always
claimed by its highest minds, and conceded now more than
ever, saves from the appearance of being violating an engage-
ment in remaining in the church, while availing oneself of
that recognized freedom. And it is the interest of truth that

262 MEMORIALS. chap. xiv.

you should thus act." This may be said as conscientiously
in their view as I would say it with very different convictions \
rather I should say, with deep convictions, as opposed to
doubts.

3. I shall not get through all my contemplated hints,
which I have allowed so to accumulate. ... I will
content myself for the present with the brief expression of
one other thought, which I have desired much to place before
you: viz., what appears to me the true view of the demand
which historical criticism makes on a man in my position.
That position is a faith in revelation which has many
elements, but the chief element in which at this moment is
the character of that which the Scriptures teach. The
Scriptures speak to me as the offspring of God and as the
brother of men. I know that I am both. I can accept from
the Apostle the axiom to which he appeals : " We are all
His offspring." Listening as the child of God and the
brother of men, I weigh all that is addressed to me in both
these capacities. It is spoken to me as that which the con-
sciousness of what I am in these two aspects of my being
should prepare me to understand ; and I feel that my con-
sciousness as a man is such a preparation. I do understand ;
and with a measure of understanding which justifies faith in
that which is addressed to me. In proportion as that which
is spoken becomes more and more clear to me my con-
scious self becomes more and more clear to me also ;
and in proportion to the strength of this light of what is
spoken, and what I am to whom it is spoken, the faith
quickening in me strengthens. Further, yielding myself to
the power of this faith — suffering it to work in me according
to its own proper nature — the result to which I am conscious
proves to be such as still further and in a peculiar way justi-
fies the faith to the power of which I am yielded. Antecedent
to faith there was enough present to my spirit to justify faith;
making it a reasonable response on my part. Now there is

iSyo. GROUNDS OF FAITH. 263

added in the conscious eternal life quickened in me — which
agrees with the words, " He that believeth hath the witness
in himself" — a witness in addition to that witness of God
that He " has given to us eternal life in His son " which
faith had accepted. It needs no long continued hearing
— it needs no prolonged experience of the life which in
the hearing of faith is quickened — -to give a most intelli-
gent well-grounded assurance. Nevertheless, being what
we are, the trial of our faith is precious ; and the
hearing continued and the experience prolonged through
days and months and years, in circumstances, outward and
inward, which oppose themselves to the progress and
development of the divine life in us — making faith a conflict
and the life of faith a victory — there comes to be an accumu-
lation of grounds for holding fast that confidence with which
we had started ; and which, reasonable at the first, has
become indefinitely more and more reasonable.

Now, as one from whom this is all the testimony of a wit-
ness— not the propounding of a theory — a witness speaking
from the consciousness of more than forty years, my position
in relation to the claims of historical criticism is, that what-
ever its results may have of interest in many secondary
aspects of the subject, be they what they may, they can in no
way affect my faith. They cannot touch the ground on
which it rested at the first. They cannot touch the countless
fresh grounds superadded since.

Laurel Bank, i6th January, 1870.

. . . Principal Shairp gave me a very poor report of
my beloved Mr. Erskine ; which led me to write to Miss
Gourlay, to consult her about my going to see him. A
second letter from Shairp, after a second visit — as well as
Miss Gourlay's reply — has so far relieved me that I do not

264 MEMORIALS. chap. xiv.

think of going at once ; but I do not feel that I could leave
Scotland with a free mind without having first seen him, as
he is so much enfeebled, and spring is so critical a season
for old age. Both letters are a comfort and relief so far ;
but they leave this conviction.

. . . Your mother has about finished Froude's first
volume.^ He is a beautifully easy clear writer. I could
wish to exchange styles with him ; or rather, to have his style
without depriving himself of it. But I do not feel that with
the same thoughts to express he could preserve the same
ease and clearness.

. . . His theory of Luther's strength, and of his power
over others, I believe to be quite inadequate, and to be
short of the truth ; though I do not doubt he is right so far.
Here he comes short only as others have done. Even Scott
always seemed to me to have a defective though true con-
ception in this matter. No doubt, " Here I am ; I can do
no other j so help me God!" is the manly and God-fearing
and conscience-honouring attitude of a true man. But to
find the secret of Luther's might in this, apart from the
nature of the truth for which Luther witnessed, seems to
me a fundamental error, and fruitful of error. It has led to
that placing of Luther in the same category with all the bold
thinkers who, since his time, have uttered their convictions
at whatever cost ; procuring for him an estimation with the
" men of progress " ever since his time, which has not im-
plied any fellowship in that which to Luther was his life :
and thus there has been a great diminution of Luther's value
as a witness for Christ — a witness for truth in the sense of
our Lord's words, " I am the truth" — " For this cause came
I into the world, that I should bear witness to the truth."
Christ's " good confession before Pilate " must be understood
— can only be understood — in the light of what He was, and

^ The 1st volume oi Short Studies on Great Subjects.

1870. FROUDE'S ''SHORT STUDIES." 265

all he did and taught ; and the goodness of Luther's con-
fession is to be known in the same way.

The most interesting by far (at least it was so to me) of
all these papers is that on Job. And it has awakened many
thoughts for which we thank Mr. Froude. Here the short-
coming to me is the purely negative character of the lesson
recognized as that tauglit ; namely, that temporal sufferings
are not to be interpreted as special tokens of divine dis-
pleasure ; being identical with the teaching which he recog-
nizes in our Lord's words, " Think ye that they were sinners
above all men that dwelt in Jerusalem ? I tell you, nay."
You may remember perhaps my complaining of a sermon of
Dean Stanley's on these words, which he cut off from the
words added, " Except ye repent, ye shall all likewise
perish." So the positive teaching that Job received, and
which was his gain from all that he had been subjected to,
appears to me to be indicated to us by the words, " I have
heard of thee with the hearing of the ear : but now mine eye
seeth thee. Wherefore I abhor myself, and repent in dust
and ashes."

To his Son-in-Law.

Laurel Bank, 29th January, 1870.

Mrs. Campbell and I have made a beginning of prepara-
tion for the move, and I am looking forward to some quiet
life at this " field of peace " if the Lord will. If kind plan-
ning in all of you who have planned be the sowing of seed,
of which such quiet is the fruit according to its kind, it may
be that He will grant such an evening of life to us there. We
can express our desires to Him — submissively and as those
who would not, it we could, take the matter out of His
hands.

266 MEMORIALS. chap. xiv.

To the Bishop of Argyll.

Laurel Bank, 30th January, 1870.

. . . I go to Edinburgh (D.V.) to-morrow, Mrs.
Campbell accompanying me ; and after some days there we
proceed to Manchester. I did not feel that I could go so
far away without first seeing this precious friend. He cer-
tainly is failing much. He is ever on my heart before our
God, more than any one else has ever been ; and I seek
that this may be in the spirit of the words, " Be careful for
nothing, but in every thing by prayer and supplication, with
thanksgiving, let your requests be made known to God ; and
the peace of God, which passeth all understanding, shall
keep your hearts and minds through Jesus Christ."

. . . I see you are not yet able to speak of yourself as
at your normal level as to fitness for work. I trust you are
amenable to advice, and receive a physician as an ordinance.
The excitement of intense work hides from us the injury it
is causing, as to which we must believe others.

To his Third Son.

Headlands, February 22nd, 1870.

We see the darling wee Mary much advanced since we
came. She articulates no words as yet, but she is not there-
fore without a considerable command of expression, and we
are quick to interpret.

The interest which every response to our attempts at
communion with her spirit awakens is a teaching type of the
interest that all response in the higher life, drawn from us
by our Heavenly Father's divine ways of dealing with us,
must awaken in the bosom of the Eternal Love. How
varied are these drawings of the cords of love ! Varied in
form, one in essence, — that essence, " My son, give me thine

1870. " CORDS OF LOVE." 267

heart." Let us never forget this divine order. Unless our
faith receives the fathership of which " my son " is the utter-
ViXictJirst, unless we let it sink into us with all its power to
quicken love, we shall be vainly attempting to obey the call
to give God our hearts, expecting in the strength of a sense
of duty and of the conviction of its rightness to cherish that
filial love which the faith of the Divine Fatherliness, and the
consciousness that belongs to knowing ourselves embraced
by it, can alone quicken, and will without effort quicken.

You must have often heard me I know on this subject ;
heard the talk in old age of one who in his youth laboured
as having a special calling to preach the love of God as the
great object of faith, that " faith which worketh by love and
purifieth the heart and overcometh the world."

But we are very slow to understand this, to understand
the history of the coming into existence of the love in man.
" We love Him because He first loved us." Let not recog-
nition of the inherent rightness of love to God appear enough
to quicken such love in us. We must begin with the faith
that " God is love." We must have these words filled with
meaning to our minds and hearts by the manifestation of
Divine Love in Christ, if we are really to come to the blessed-
ness of loving God, of dwelling in love, and so dwelling in
God. Love is only then pure in us when it flows into us
direct from the fountain of the Divine Love, faith being our
openness to this inflowing of this water of life.

To his Second Son.

Partick, 9th March, 1870.

Your mother and I came home on the 25th. Next
morning's post brought me a letter from Mr. M'Grigor,
written on behalf of a committee of friends who requested
me to dine with them at Maclean's Hotel on the 30th inst.

2 68 MEMORIALS. chap. xiv.

The occasion specified was my being about to leave
Glasgow. I have been so much a nobody in Glasgow all
these thirty-seven years, that I thought I would pass away
socially as a knotless thread. But the movement was only
one of firiends who sought an excuse for expressing what
many in Glasgow and elsewhere are feeling to me, not
socially, but on account of my books. I at first felt as if I
must accept, and so express my response to the kindness of
the proposal, and I wrote to Mr. M'Grigor accordingly.
But after my letter was posted many misgivings which had
been working in me were brought to a head by a letter

from , and I went in to Mr. M'Grigor to recal my

acceptance ; and was thankful to find myself with him in
time to prevent any communication to the committee. I am
not sorry that my first impulse to accept has been expressed,
as it shows how I welcomed and valued their interest in me.
My decision satisfies me more and more as it presents new
aspects. It has cost me not a little in feeling, but I am
very thankful for the occurrence altogether. Of course I
could not interpret the invitation as more than a moral
testimony to the spirit in which I have written. It could
not be viewed as the expression of an intellectual apprehen-
sion and acceptance of my teaching. Hence a difficulty in
acknowledging the compliment. This, however, I thought
I saw my way to managing if I could be assured that I
could at the time keep to the track mentally traced out. I
would rather not speak at all than so speak as in the least
degree to disturb the mental image of me in the minds of
those who only knew me as a writer. To them let me still
continue a voice and no more.

I am alone at home with you. Your mother went down
to Achnashie to return in the evening. She is having a very
fine spring day, and I have no doubt will come back longing
for the move.

1870. M. ARNOLD ON PURITANISM. 269

To his Eldest Son.

Laurel Bank, 8th March, 1870.

. . . I have read Arnold's paper on "Puritanism in its
relation to the Church of England." My early school was
that of Tillotson, as embodied in my beloved father's teach-
ing in the pulpit and out of it. My first conscious transition
was from giving the first place to good works to giving that
place to faith. My second and first thoughts are combined
in my third and present, viz., the identity of goodness in
the highest sense and faith in the highest sense; or, in other
words, the identity, as a condition of spirit, of being of the
mind of Christ, and beholding the glory of God in Christ.

Pope says —

"For modes of faith let graceless zealots fight ;
His can't be wrong whose life is in the right."

Arnold seems to me as one who might adopt Pope's words.
Doubtless a life in the right — i.e., the life of Christ in us —
implies a right faith — i.e., the faith of Christ as our life.
But that was not Pope's meaning; nor is it Arnold's, I fear;
though, if he were to superadd to theology and religion the
philosophy of which he thinks us scarce yet capable, he
would surely be forced to connect what men believe and
what men are as he does not now do. I have long felt, in
reference to the two tendencies which divide the church,
that what thos eneed to learn who contend for goodness is
the true divine ideal of goodness.

loth March.

. . . Your mother was yesterday at Achnashie, and
came home full of its beauty ; but it will be a fortnight yet
before we can begin to move things. .

How this amount of sale of this third edition ^ has filled

^ Of Nature of the Atonement.

270

MEMORIALS. chap. xiv.

me with thankfulness. My gracious Lord and Master has
gathered for me a goodly congregation ! With how many
minds have I now been, and am I now being brought in
contact !

To Mr. Duncan.

Laurel Bank, 13th March, 1870.

I have from Mary a letter written on Friday, when
beloved Mr. Erskine was again quiet and free from suf-
fering.

I am very thankful for her words in seeking to help me to
realize how he is : " Peaceful, gentle, calm, clear ; " and
when he thought the end was come, " naming loved ones."

Dear, dear brother ! I am unable to say to myself with
confidence whether it was in 1827 or 1828 that dear Scott
took me to him, as to one who knew that " love of God " in
which we were seeing eye to eye. How all-satisfying the
faith that "God is love" felt to me then. "All the sequel"
seemed, as Gambold says, " well weighed." And it was no
fond illusion. Upwards of forty years' trial of that faith has
only deepened it, if it has not heightened it ; and if the
clouds and darkness that are around the Throne have from
time to time drawn to themselves an attention which I gave
not to them then, yet the Throne itself, and the Lamb in
the midst of the throne, have ever shone in clear light : and
the faith has been steadfast that " God is light, and in Him
is no darkness at all."

How certain it is that "the trial of our faith is precious,"
yielding, as it does, increase of self-knowledge, with increased
knowledge of our God. How different during these years,
in which our lives have been so linked together, have been
the outward histories of this beloved friend and myself;
with, doubtless, corresponding inward differences. Yet one
Love has watched over us both, has been choosing for us

1870. DEATH OF MR. ERSKINE. 271

our several trials of faith, and has been revealing Itself and
endearing Itself to our souls in them and through them.

" God raised Christ from the dead, and gave Him glory,
that our faith and hope might be in God." How little
understood is "justification by faith." So right the attitude
of the human spirit implied, so righteous the divine
acceptance.

To the Bishop of Argyll.

23id March, 1870.

My DEAR Bishop,— Beloved Mr. Erskine died on Sunday
evening at between half-past nine and ten o'clock. I
received my niece's letter yesterday, but only accomplished
writing (with it) to my sister.

The solemn, sad, blessed event you will know from the
newspapers. The light that cheered the close to the dear
ones round him while they saw his face and heard his words
of faith and of love, — all that has made me add " blessed "
to the other words that came to me as a bereaved believing
friend — all this you may not know unless I make some
attempt to share with you the comfort which my niece's
letters from day to day have been to myself.

There was nothing but peace — trust — love, with perfect
clearness of mind — perfect realization of being parting with
this life, and being passing into that which is to come : — in
one sense to come, but in the deepest sense it was his already.
The words of faith and hope and love which he spoke he
would have spoken many years ago,— even before I first
knew him, forty-three years ago. But they have been deep-
ening in meaning to him through all trials of his faith since
he first trusted in Christ. . . .

I send you these few words for your comfort in what I
know is to you a true sorrow. — Ever yours most truly,

J. M'L. Campbell.

272

MEMORIALS. chap, xiv,

Partick, 25th March, 1870.

My John and my James, — My beloved Mr. Erskine died
last Sunday evening. A time of comparative ease and free-
dom from suffering, combined with great weakness and
occasional symptoms that seemed to himself and to those
around him to intimate the close, spread the consciousness
of a deathbed over so many days and nights that to him
and to them, and to us to whom there was a letter almost
every day, it has been a proloiged pa?iing; giving occasion
for oft-repeated utterances of his faith and hope and love,
which are to us all memories of our latest communion with
him here, which solemnly and most sweetly connect what we
remember as his past life among us with our hope for that
on which he has now entered : our hope, as his hope, being
an anchor of the soul, sure and steadfast, having its hold
within the veil.

Personally, I have been for a considerable time brought
more under this beloved friend's burden than I had
ever before felt myself to be in the case of any other.
And when that burden became so much sympathy with
a dying brother who was peacefully meeting death in the
strength of the Eternal Life, it brought with it to my-
self a realization of death, and of the elements of the
strength for dying which is in the faith which quickens
and sustains in us the consciousness of the Eternal Life
as what death cannot touch : a realization which has been
the nearest thing to the mental part of dying that I have
yet known.

I trust that this experience, which I have felt great gain,
may abide with me in its fruits. That nearness to death
which is in actual very dangerous illness is verj^ different ; as
such real nearness is more a reality to those around one
often than to oneself — most severe illness paralysing, rather
than quickening thought. There was, however, no paralys-

1870., MEMORIES OF MR. ERSKINE. 273

ing of this kind in liis case, but clear intelligent peaceful
realization.

You both knew him in a true sense, though inadequate ;
and this knowledge will give special interest to this most
imperfect attempt to say something of the much that I am
thinking and feeling. Forty-three years of a friendship be-
gun in the light of the love of God to man, and having,
through its whole course, its interests in the aspects which
existence presents in the light of that love, ought to make
parting in that same light of love easy, parting with one who
is exchanging the earnest of the inheritance for the inheri-
tance itself.

To his Youngest Daughter.

Laurel Bank, 26th March, 1870.

. . . I write myself because I feel it a comfort to
speak to all my children something of the fulness that is in
my heart at this time, when there has been taken from me
this beloved friend, who for forty-three years has occupied
in my higher life a special place which only one other —
Mr. Scott — has shared with him. I have had, and there
remain to me still, near and dear personal friends of
whose personal interest and religious sympathy I am
perfectly assured. I have also " fellow-labourers," who
more or less fully share in my faith of that love of God to men
which, since I have known it, it has been the great work of
my life to commend ; and I trust I have valued and do value
all such gifts of love. But the several values of other dear
friends were in some sense combined in them. And as to
the highest bond — highest because nearest to our bond to
our Lord — I met them both forty-three years ago, about the
same time, as the first who gave a full response to all that
was in my heart of the joy in God through Jesus Christ ;
having before — each, and each separately — come to the

VOL. II. s

274 MEMORIALS. chap. xiv.

same light of the divine love in which I was rejoicing. A
friendship begun in this light of life, and continued through
so many years in the same light, may well have prepared our
hearts for that trial of parting to which all communion of
heart here is liable ; and I who have survived them both
must feel thankfulness my deepest consciousness in thinking
of their having passed from time to eternity — from the
hope and the foretaste of the inheritance to the inheri-
tance itself.

To his Third Son.

Partick, 14th April, 1870.

This will be my last letter from Laurel Bank. What
future awaits us at Achnashie does indeed feel like a
postscript to the epistle of our life. Yet its contents may be
both good and important.

At present we are rather taken back into the past however^
and are each filled with memories, which, while precious and
treasured, it seems wiser not to dwell on, but just thankfully
to look back at, with the reflection that they have done their
part in handing us on to a present which, but for them,
could not be what it is.

How strangely we are inclined to look back on past stages
in our journey of life, regretting that it was impossible to rest
in them ; as your Aunt used to feel the deliciousness of
babes so much as half to wish that that form of being might
continue. But the youth, being well-conditioned, is better
than the child, and the man than the youth, if each succes-
sive present has received from the "pasts" what they were
intended to furnish to it.

Seventy years will not doubtless have accumulated all that
rich store of preparedness for the highest form of old age at
Achnashie, which it was in them to have furnished. Yet do
I thankfully contemplate what they have yielded ; remem-

i870. RETURN TO THE GARELOCH. 275

bering also that the past, recalled in the fuller light of the
present, will yield much to the spirit, as to which, when it
was passing, the wisdom was lacking that would have dis-
covered and extracted it. There doubtless is a " wise for-
getting," the opposite of a foolish living in the past ; but there
is also a wise remembering, which is no unimportant element
in a wise living in the present.

We are doing what we can to help you to share our
thoughts and feelings about my beloved friend Mr. Erskine,
by sending you such notices of him as his death has brought
out in the papers. But your mother and I pass from the
perusal of them, each and all, to the much that we have
known and loved, and would like to see recorded, of which
these do not speak. You have no idea how solemn I feel
these days, and how this return to the Gareloch, small a
matter as it is in comparison, combines with feelings related
to him, there first my friend, who has been taken away to the
region which knows no such alterations.

" Lord, teach us so to number our days as to apply our
hearts unto wisdom." Nothing can be more barren and
fruitless than ordinary reflections on the lapse of time, and
the changes that come with it, being altogether negative and
unpractical. But we, having received a kingdom which can-
not be removed, will always pass to the thought of that
kingdom from all that is moved, with a deeper sense of its
value; value because of what // is, not merely because it
abides; but, being what it is, that it abides enhances its
value.

To his Youngest Daughter.

Laurel Bank, i8th April, 1870.

I suppose this will be my last letter bearing date from this
home of your childhood. The sun shines on our departure.
Margaret writes full of the beauty of the home about to

276 MEMORIALS. chap. xiv.

receive us : where, since she went as a pioneer, she has had
only sunshine.

How the memories of all your young days here seem writ-
ten upon all that meets the eye. I am saying to you all, for
I know this to be the case, that, though yourselves so much
the interest of Laurel Bank to your mother and me, you do
not, cannot now, share this mterest ; though you may here-
after, when you look back through a vista of many years,
when you shall have reached the watershed of life, whence we
look down into the future as what we are to descend into,
as well as down into the past which has been hopeful ascent;
pausing to weigh both as in a balance ere we are now to
•descend. For by that time the enchantment which Camp-
bell says distance lends to the view, shall have begun to
invest the past^ and life's many disappointments have begun
to disenchant the future. But I must not write in this strain
of what I may call natural sentiment, for fear I seem to have
gathered from experience nothing but the disenchantment
of life's young hopes. I bless God that to me old age's
waking consciousness is infinitely sweeter than the brightest
dreams of early days. I have not found the light of hope
ever waxing dimmer, — that of memory becoming only more
sadly bright when middle age has passed. No : only this
has not been my experience, not because time as apart from
eternity has been more satisfying to me than to some others,
but because I so long ago learned no longer to live in time
apart from eternity ; taught to live the Eternal Life now in
time. This, my own experience, will, I trust, be the experi-
ence of all my children also. Yet so much of natural sen-
timent I wish may live in you all, as will make your old
home more interesting hereafter than it yet is. And now,
after this parting word of benediction to Laurel Bank, let me
look forward, as one being transplanted, and say, that my
children will, I trust, be roots of life to me at Achnashie also ;
and this wee sweet fibre (Mary Campbell Crum), a feeder of

1 870. HIS SE VENTIETH BIRTH-DA V. 277

a sweet life to me there, investing that home with the charm
peculiar to childhood.

To his Son-in-Law.

ACHNASHIE, ROSNEATH, 4th May, 187O.

My seventieth birthday ! I cannot adopt, I confess, the
words of the patriarch, " few and evil," as descriptive of the
" days of the years of my pilgrimage." They seem many,
and have been often good. But their true value is to be
measured by their fruit in the future, and not by what they
are in retrospect ; and that is but in small part seen here.

My dear William, how exceedingly your sympathies have
been moved as a loving family ! I have been feeling much
with your sister in what she may be feeling in seeing you all
leaving ; at least those of you whom the near prospect of
the end could alone justify in staying. It will have suggested
to her that release may be further off than she looked for.
Yet when we so know God that we can trust Him for eter-
nity, we can also trust Him as to a little more of time ; while
I trust that the lengthened time may be with diminished
suffering. How difficult it is to believe truly that the divine
love which is appointing the suffering is greater than the
human love in ourselves that is sympathizing in it.

To his Second Son.

AcHNASHiE, 5th May, 1870.

We came down here on the Monday after my last letter,
as we then proposed.

I have found the transition easier, and got into my new
niche more as into my natural place than I at all expected.

This place is so beautiful, and we have seen it in almost
constant sunshine, though with considerable alternations of

278 MEMORIALS. chap. xiv.

heat and cold ; the north wind blowing for part of the time,
and reaching us still cold, after depositing its freight of snow
on the poor Cobbler's bald pate at the head of Loch Long.

To his Youngest Daughter.

ACHNASHIE, 2nd July, 1870.

One thought of which I desired to give you the benefit,
has been waiting to get a place in a letter. I mean the limits
within which the promise, " Thou shalt hear a voice saying,
This is the way," must be understood — that it is absolute only
as to what we may call the path of our spirit, i.e., abiding in
the mind of Christ ; but not as to what is the pure exercise
of judgment in determining all practical steps; as to which
we are not promised infallibility, although, while keeping the
heart with all diligence, we may expect to be able to judge
better even in these matters also, because of singleness of
eye, and rightness of purpose.

I cannot now enlarge on this. But a right discrimination
here will save us from forms of undue self-blame from which
I have seen many suffer. I may propose to myself that my
heart shall be right, and may hope, in the strength which
setting the Lord before me imparts, to attain to this in great
measure : though my pi-actical decision remain liable to my
limits of capacity and knowledge.

To the Bishop of Argyll.

AcHNASHiE, RosNEATH, 9th July, 1870.

I now return (by the first post after receiving it) the
remarkable letter which you have sent for my perusal.

I see the \vTiter holds pretty nearly the Lutheran doctrine,
as set forth by the Swedish Bishop of whom I have spoken
to youS in his " Dogmatics." It would take some time and
^ Martensen.

1870. MR. ERSKINE'S WRITINGS. 279

labour to say anything to any purpose in opposition to a
form of Theological Ontology which blends matter and mind,
flesh and spirit, and indeed the creation and God in a way
that resolves all things into one, and nullifies those capaci-
ties of distinctive perceptions which seem to teach that there
are distinct regions which these several words (mind, matter,
&c.) belong to. I have read (taking them in as they are
published) all your numbers ; ^ but I do not remember
what there is to justify the ascription of a negative charac-
ter to that on the Eucharist ; and I do not know how far
the same thing would be said of " the Bread of Life " by
your correspondent. But to my own mind, the conception
I have of eating the flesh and drinking the blood of Christ
is in the strictest sense positive.

Your letter from Broom is still unacknowledged. I
expect the unfinished book, on which beloved Mr. Erskine
bestowed so much labour, will be prepared for the press by
Miss Gourlay ; and an edition of all his books is thought of
I hope the thought will be acted upon. This will be the
best monument to his memory 3 and I despair of seeing any
other that will at all be worthy of him. No man is able to
say to those who knew him not what he was ; no man could
say this to those who knew him in a way that they will feel
satisfying.

As to the development of his religious thought, I trust the
series of essays read consecutively will tell it clearly enough
to capable readers. This development I have often attempted
to illustrate in conversation ; and to this lower task I might
be equal were it called for ; but its natural place would be
in a preface to the contemplated edition of his works.
I might, I say, be equal to it if adhering strictly to the illus-
tration of a mental progress ; but it would be difficult for me
to write about him at all, and not to attempt more than it

would be wise in me to attempt

^ /. e. , the numbers of Present Day Papers.

28o MEMORIALS. chap. xiv.

Such varied intercourse with thoughtful and unfettered
minds as you have been having, could not but be interesting;
while increasing the difficulty of responding duly to the
obligation to "prove all things." I am just about to read
Dr. Newman's G}-ajn?nar of Assent, to which I desire to
give an open ear ; though it is very difficult for me to expect
light on such a subject from one who holds that " if it was
the purpose of God to give us certain knowledge of Himself,
such a purpose implied such an ordinance as an infallible
church."

To his Second Son.

28th July.

What a constant call to thankfulness there is for us in
your life together, which brightens and lightens to each of
you his life apart — with you work, with James study.

These are your outward lives apart ; which yet have meet-
ing places also, as you will talk to him of your work, and he
to you of his studies \ and the inner " lives apart " have I
trust many meeting places also. " They that feared the
Lord spake often one to another."

Telegrams, at all events, and fuller reports also will pro-
bably by this time have included you in the ever-widening
circle of English comment on this portentous continental
war. The " futures " that loom in the distance, as possible
issues of the great struggle impending, are the unification
and consolidation of Germany and the humbling of France,
or the further exalting of the French Empire and the
humbling of Prussia and disintegrating of Germany.

I doubt not that a third casting of the fused peoples is in
the day dreams of our Red Republicans, even the solidarity
of the peoples in its appropriate form of an immense republic.
I do not believe that the good which our God will bring out
of the evil will have its visibility in any one of these results.

1870. HISTORICAL CRITICISM. 281

But that it will be good nevertheless I believe, and with-
out the comfort of this faith the thought of the impending
miseries would be sad indeed.

To his Eldest Son.

ACHNASHIE, 27th July, 1870.

I remember Dean Stanley saying to me that " we must be
thankful for such portions of the epistles as no criticism
brought into question," and my feeling at the moment unable
to sympathize in a faith whose foundation was so much
critical as to feel this an important matter ; (feeling, as I did,
that no critical doubts as to the 13th of ist Corinthians would
affect its value to me.) But I see that all that helps us to
get into the atmosphere of the facts of existence in which the
first Christians were living is valuable, doing so far for us-
what these facts did for them; i.e., saving them from all pos-
sibility of resolving Historical Christianity into a myth, or
any approach to such a mental position. Doubtless that
very advantage was enjoyed at a risk — the risk against
which the apostle guards the Corinthians, the risk of valuing
gifts above charity — nay, resting in the possession of gifts,
not distinguishing between them and that " life " to which
they owed their value, but in comparison with which they
were in themselves nothing, the possession of them leaving
the man still nothing.

August 3rd, 1S70.

. . . A subject on which I have desired to say some-
thing to you of what has been occupying me, is St. Paul's
faith in the Resurrection. I read the clear and explicit
record of what that faith was ; also, I see the foundations on
which it rested. Further, I see how entirely his personal
experience in acting on that faith — and the experience of the
church around him, with whom he shared that faith — was-

282 MEMORIALS. chap. xiv.

fitted to confirm him in the conviction, that those were facts
of existence and elements in the kingdom of God which he
was accepting as such. What do I, as one of the " heirs of
all the ages," and especially of that latest birth — or growth —
of time, science, know, and to what light have I been ad-
vanced, which would justify and require me to hold this
great man — not a deceiver; he, if any man, was true; but —
deceived ? accepting as facts what were not facts ? and if
not, as he speaks, " a false witness of God " when he said
" that He had raised Christ from the dead ; " yet a deceived
witness — testifying to the reality of what was not a reality,
however honest he was in so testifying ?

I see that Matthew Arnold holds Paul to have outgrown
the faith of a literal physical resurrection ; not, however, as
having given it up, or having ceased to believe the fact ; for
this he does not suppose him to have done to the last ; but
in the way of rising to a higher and more spiritual conception
of the resurrection. Would Arnold say that this was a part
of St. Paul's " thinking as a child " which he had omitted —
rather, been unable — to " put away " when he " became a
man ; " and a part of that " thinking as a child " which
" science " would have enabled him to put away ; enabling
him, as it would have done, to go on, rich in the spiritual
results of all his belief of the great facts of Christianity,
while leaving behind him, as cast away delusion, the belief
of these facts themselves ? And are we now to step in, and
■share with him all these spiritual results, while ourselves on
that higher level of science to which it was not granted to
him to attain, and therefore rejecting the matter of fact
beliefs which we see clinging to him even when spiritually
most raised above them ?

I know not science deeply — that is to say as science —
know it not as those know it who can pronounce on its
accepted results ; but I seem to myself (accepting these) to
be dealing with it philosophically, asking myself in the light

1870. SCIENCE AND THE RESURRECTION. 283

of reason what it really amounts to, and what it has given
me to know that St. Paul did not know : and I cannot find
that I know anything, or have learned anything, that would
enable me to say to " Paul the aged and ready to be offered,"
— " Brother, thou hast fought a good fight; thou hast brought
a high and pure light into the Church ; thou hast taught us
to think truly of death and life — yea, to die with Christ and
live with Christ ; but thou hast erred in thinking that it was
possible for God to raise the dead. What has seemed to
you personal knowledge of the fact that He had done so,
science now teaches us to know was really subjective, not
objective. We accept from you what we see to be the
higher light to which you attained, but not the facts, by the
acceptance of which you seemed to yourself to have attained
to it."

To his Eldest Daughter.

ACHNASHIE, ROSNEATH, iSth AugUSt, 187O.

I have great happiness in thinking of my grandson as
being " baptized into the name of God, the Father, the Son,
and the Holy Ghost." What treasures of wisdom and know-
ledge are contained in that name ! " Hid " is the Apostle's
word, "hid in Christ;" and, considering how little we know
in comparison with what we have yet to learn, the word i.s
appropriate. Are not the " unsearchable riches which we
have in Christ," God's " precious thoughts," which are " more
in number than the sand " — our spiritual wealth, and our pro-
vision for eternity — more to us as an inheritance on the
possession of the title deeds to which we are found con-
gratulating ourselves, rather than what we know, and on the
possession of which we have entered ?

I feel that " Heaven " is to many as a book richly
bound, bright with jewels, but its golden clasps not yet
opened ; and this is the case even of those who venture to

284 MEMORIALS. chap. xiv.

rejoice in it as their own prospect. It ought not to be so,
for the " earnest of the inheritance " is a real foretaste of it.
" The kingdom of God is righteousness, peace, and joy in
the Holy Ghost;" and these are elements of a present
experience as well as of the future hope. And yet, even
when they are experienced in the light of the name into
which this dear babe is about to be baptized, that name,
the faith of which quickens and feeds our experience, is full
of mysterious promise to us as "heirs of God and joint heirs
with Christ ; " making our feeling of ignorance to exceed far
our feeling of knowledge.

You all will believe how much we are with you to-day in
heart and in spirit. I am glad dear Mrs. Crum is repre-
sented in the name. No interest in this baptism will be
purer or higher than hers.

We are very quiet, and our beautiful weather is more enjoy-^
able because of more or less of a breeze. God gives us all
things richly to enjoy, while He Himself is His own best
gift, and to be enjoyed not in a way of duty, but in the
simple natural realizing aright of what we possess in
Him. ...

The love of God. No man who holds by this sheet-anchor
can really go adrift ; though length of cable, an open
anchorage, and the violence of the wind now from one point
of the compass, now from another, may cause him to be
sorely tossed. He who knows that God is love has the
deepest, most essential knowledge of God, whatever of true
and important may remain hid from him, trying his faith in
that which he knows.

To his Third Son.

ACHNASHIE [1870].

My dearest James, — Your question as to Newman's
Gravtviar of Assent has often recurred to me, in thinking of

1870. " GRAMMAR OF ASSENT." 285

that " inner life " of my beloved sons, in which my interest is
so deep, while my knowledge of its course is so limited and
my power to influence that course so very small.

But I have delayed any attempt to answer your question
until I should have read the book itself, which I as yet
know only through reviews, one in the Spectator, another
by Mr. Maurice in the Contemporary.

I think, however, I should not longer delay saying some-
thing on the subject of " assent." Generally, it is certain
that all life of man on earth involves countless acts of assent
given on grounds coming short of a warrant for certainty in
the greatest variety of measures. Also, these assents are
necessitated by the conditions of our existence, which are
such as would make the result of practical suspense in wait-
ing for certainty often most fatal. On the other hand, there
can be no doubt that we are constantly erring in the way of
being contented in comparative darkness while light would
have rewarded the due use of the means of knowledge
granted to us ; and this to our great loss.

A true grammar of assent must recognize these two
aspects of our position, and, shedding light on our limits,
teach us to avail ourselves of all that lies within them ; while
reconciling us to their existence, and saving us from the
attempt to get beyond them. I hope to read Dr. Newman's
Grammar prepared to weigh fairly its claims to be such a
boon to any extent, more or less, although my expectations
from him cannot but be affected by the remembrance that in
the highest region of " assent " he has come to the conclusion
that " if it was the purpose of God to give us certain know-
ledge of Himself, such a purpose implied the ordinance of an
infallible church."

Am I contentedly uncertain in that of which God gives me
the means of certain knowledge? Is this the case in a matter
as to which such knowledge is of practical importance?
What evil does such uncertainty involve ? My answer to such

286 MEMORIALS. chap. xiv.

questions as to the gospel of our salvation lay at the root of
my anxiety and my earnest preaching on the subject of
" Assurance." Whatever enlargement of view I may be now
conscious of in comparing the present and the past, as it has
been much the habit of my mind to do, and as to which my
present circumstances (back in the evening of life to the
scene of my early labours) are a special call, I have learned
nothing that has lessened to me the importance of seeing the
relation between the intelligent apprehension and undoubted
faith of the gospel, and an assured personal confidence
towards God.

News are not in my province, and I am not attempting
to give any.

Looking down on the loch through the openings among
the trees, when I raise my head from my paper, brings a most
refreshing sense of beauty. Would you could both share it
with me !

nth August, 1870.

We are ready to receive my sister when it suits her to
come, and I long to share the enjoyment of Achnashie with
her, who has so keen a sense of the beauties of nature, and
in our very childhood shared the enjoyment of these with
me, at dear Kilninver, more than sixty years ago. The
features of the scene here are all different, yet combining the
same element of near home quiet beauty, with distant moun-
tains' bold grandeur I may say. To run a parallel I would
indeed to some extent need to copy Fluellen's manner of
comparison ; this villa-bordered Gareloch, with its steamers
and its multitude of rattling carriages, being rather a contrast
to Loch Feochan. Also in its inland lake aspect it is a con-
trast to that outflow to and inflow from the Atlantic which I
have so often enjoyed, in sunshine and in storm, the golden
light of the bright west making the ten miles between us and
Mull " one sea of gold, like unto glass." Or, in stormy

1870. KILNINVER AND ACHNASHIE. 287

weather, the waves rolling in from the Atlantic, with all the
space between us and America to swell through, breaking on
the points of Kerrera. On the other hand, the Mull moun
tains in front of us, and those towards the north-east to the
right, while a noble background, were still less bold and
Alpine in their expression than the range due north of us
here, extending from I^ochgoil to beyond Arrochar, Avhere
Ben Im and the Cobbler terminate our sight of this west
end of the Grampians.

I find this place Avas heavily wooded till lately, nothing of
this fine north view being visible from the house. The
change is a great improvement, and trees enough remain to
make a beautiful foreground in that and every direction. I
particularly enjoy the tall ashes with dropping branches^
which partially hide and beautifully reveal the loch.

14th September, 1870.

Miss Fletcher finished the reading of the Grammar of
Assent to me yesterday. There is a great deal that is
beautiful in it, a clothing of thought with a rich garb of
illustration ; but I cannot say that I have learned much
from it.

The best part of it is the closing argument for faith in
Romanism ; which, however, as Romanism is distinguishable
from Christianity, it is not. But, received as the commend-
ing of the truth, seen in its simplicity and disengaged from
the accretions of church traditions and erring developments,
it has a true value.

The danger connected with the book springs out of our
tendency to yield ourselves to the guidance of one who
seems so much at home in the country in which he offers to
be our guide ; and also, the special difficulty of obeying the
counsel " prove all things " when that which we have to
prove is the argument which has seemed conclusive to such

288 MEMORIALS. chap. xiv.

a mind. TJiat is likely to be at least very specious which
has satisfied such a thinker. As to his logic, important
links are, to my apprehension, wanting; one, especially, in
the transition from inference to assent, inference being ad-
mitted to be co7iditional, while an absoluteness is claimed for
assent.

Sometimes he seems to mean only that in assenting there
is no going back on the inference or inferences by which the
conclusion which takes the form of "assent" has been
reached ; which is true : but though not explicitly, yet im-
plicitly these inferences must be there. To say otherwise
seems to be to hold that water may rise higher than its foun-
tain. Thinking of him as the champion of Rome, one
always expects a use to be made of what one is reading
which never is made, unless the bare statement of Roman
Catholic dogmata in the close is supposed to find the mind of
his reader prepared to see the light in them which he assumes
to be in them.

To his Youngest Daughter.

ACHNASHiE, September i8th, 1870.

. . . May our gracious God, who has in love given
you all to each other, give you both who already know the
Giver the blessedness of bringing up to know Him the two
who as yet know Him not ! How strange, how lifting up
and leading forward into the divine future, is the thought of
the development of these dear babes up to and beyond our
highest present consciousness : and, after they have, so to
speak, made up with us, our journeying on together through
the eternity where lies our endless way — endless, yet at each
step the rest of an end — the fruition of hope, while the
quickening of further hope !

1870 A BIRTHDAY LETTER. 289

lo his Third Son.

AcHNASHlE, 4th October, 1870.

Birthdays and birriiday good wishes have in family Hfe
somewhat of the place which Christmas and Easter have in
the church life of those who are wont to gather the interest
of religion into foci. But such concentration is good only
when it is at the same time diffusion ; as by a double and
contradictory process, spreading tlie light of love by the
very act of gathering it to a focus.

Such is the difference between the spiritual and the
physical. " There is that scattereth and yet increaseth."
The unsearchable riches which we have in Christ are not a
wealth that is such relatively according to a scale of distri-
bution. On the contrary, my brother's wealth of goodness
and love is a real addition to mine, and mine to his.
Twelve men dwelling together in love, as compared with one,
have their love multiplied in being shared. But let me
not allow my fancy by illustration to envelop in a mist a very
simple truth ; the blessed truth that there is no place for
rivalry or competition in the pursuit of the true riches.

My birthday wishes, my everyday wishes for you, my
James, as for you all, are determined, you well know, by
such thoughts as these ; which abound in me ever more and
more as I live more and more in the light of Christ, the
Saviour who is Himself our salvation, seeing that the manner
of His saving is by becoming Himself our life.

I trust this is not to you " mysticism " rather than simple
practical goodness, which it really is, — goodness as the
Father of our spirits commends it to us, when He says of
the Son as born into our nature " This is my beloved Son in
whom I am well pleased. Hear ye Him." Hear Him that
ye may learn to be to me beloved sons in whom I shall be
well pleased.

VOL. II. T

290 MEMORIALS. chap. xiv.

Desiring for you that you may ever hear in the spirit the
divine voice, which is the drawing of the Father drawing us
to the Son, and may obey it, and obeying know by experi-
ence what manner of gift Divine Sonship is, I often think of
the distracting power of the other voices which ask attention.
It is certain that any voice to which we can only hsten by
ceasing to hear God's voice, is the voice of the tempter;
therefore what we are to shut out. But all true voices are
only better heard and better understood when we are
reverently listening to the voice of God.

To Miss Duncan.

AcHNASHiE, RosNEATH, iQlli October, 1870.

Your letter telling of your friend Mr. Douglas's death is felt
by us all in sympathy with you under what is so real a
sorrow. Less cherished memories of early friendships than
this is to you I now feel having a strong power over me ;
the bright tints which invest the retrospect of our young days
becoming brighter and brighter as they recede into greater
distance. And if this is so as to places and scenes and their
natural features of beauty, how much more is it so with our
feelings towards those who were the life of our life in that
fondly remembered past. Dear, dear friend, you have my
perfect sympathy.

You may have heard me say that one of the forms in
which I expressed to myself the change that came to me
with the first assured faith in Christ and hope of Eternal
Life was, that whereas previously I had been travelling y>-^w
a bright East, leaving the sweetest light behind me, I was
henceforth to feel travelling towards a higher dawn in the
future, to which belonged the light " shining more and more
unto the perfect day."

It is indeed a happy change when the light of hope over-

I

1870. THE LIGHT OF HOPE. 291

powers that of memory ; our treasure having come to be in
the invisible, not in the visible ; and therefore what gives its
interest to the future and to our Eternal Home, and even
changes the past from its sad aspect, as what has come to an
end, to its truer character as the beginning of what is never
to end.

I do not, however, find the realization of this change an
emptying of the past of all its tender interest ; only it takes
away the element of repining that it should be " past," — a
feeling too near akin to rebellion against the will which
" appoints the bounds of our habitation," making them such
as to move us to seek Him who is " our dwelling place in all
generations."

The light in which one says " I would not live always "
surely is light in which one will also say " I would not be
young always," with the youth of time at least. But there is
an immortal youth.

That the past has passed, as that the present is passing,
we alike realize peacefully, unrepiningly , in the consciousness
that we have "received a kingdom which cannot be moved."
God has reconciled us to all His ordering of things in
reconciling us to Himself Nevertheless sorrow has not
ceased to be sorrow even when no longer the " sorrow
of those who have no hope ; " and though we look beyond
partings to the meeting, partings are trials still, and " for the
present not joyous but grievous," because of that wrench
which they give where there is love enough to make the
severing the touching of life.

To the Rev. P. Stevenson.

AcHNASHiE, RosNEATH, 1st December, 1S70,

. . . If you come to Glasgow any time after the be-
ginning of the year, we expect to be able to receive you here,

292 MEMORIALS. chap. xiv.

and will be most happy if you can include coming to us in
your arrangements.

I hope you will have encouragement in your work to tell
me of. You will be much interested in looking with me at
the scene of my early labours from forty-five to forty years
ago. I have had many thoughts in the freshened retrospect
since I came here ; the issue of peace being " My work is with
the Lord, and my labour is with my God." Begin with this,
that you may end with this.

Mrs. Campbell and I are alone at present ; our absent
family " in all places whither they are scattered " contribut-
ing, nevertheless, valued elements to our daily life. [After
speaking of each member of his family :] This is our near
circle, in which our thoughts and feelings move round ; I
trust not without His approving observation to whom per-
tains the filling with Himself that inner circle in which our
inner life is lived : nor causing forgetfulness of that outer
circle of human interests which also is of the riches with
which He has endowed life.

Yes ! human interests are divine gifts ; and are — even
when most painful, as our present sense of brotherhood with
the suffering nations under the judgment of war — still among
the " all things which work together for good to them that
love God."

To his Eldest Son.

AcHNASHiE, 25th November, 1870.

... I have just received from Principal Shairp his little
volume, " Culture and Religion," with a letter which will
interest you. He feels that combined tenderness for and
fear from much of the present questioning which I myself
feel so much; and his attempt to help has my entire
sympathy.

I have just had read to me the two first papers in Max

I

1870. MR. VOVSEV'S CASE. 293

Miiller's C/n/'s, &c., and think to have some Hght through
him that may help the adjustment which I seek to attain of
what just claims on respect may be present in the religions
of the world in combination with the errors by which they
[were] connected with a reign of darkness.

2nd December.

. . . You will feel that the interest of Voysey's case is
to me deep while painful; but I cannot write about it at the
length due to its importance, or its probable working, as
thrown into the caldron, and its boiling vortex of question-
ings— now, would say, receiving its ingredients under

the same supervision with that under which the witches in
Macbeth filled theirs ; which in one view is true, and with
doubtless much evil result. But let us rise to the realization
of the Higher Supervision, and the result as His who brings
good out of evil, that we be not too much cast down or
discouraged. My prayer and hope is, that so much proving
of what men had taken for granted will issue in a real and
not mere traditional holding of that which is right. You
know my very special value for the Fourth Gospel, and how
much to me it shines by its own light ; and will know how
painfully I was sure to feel a treatment of portions (at least)
of it, which could only be excusable (if then) if it had been
proved to be unauthentic, and not merely open to doubts as
to its authorship. I was struck with the likeness of the
line of argument to that of Renan in reference to St. Paul,
exposed by Arnold, viz., assuming the Calvinism of the
teaching ascribed to our Lord, and then inferring that it
could not be His.

17th December.

[With reference to the intended publication of Mr.
Erskine's posthumous book, T/ie Spiritual Ordei-^

. . . As to his memory, what embodies his constant

294

MEMORIALS. chap, xiv.

thinking for many years, and was substantially present in
the depths of his thought as an element of his peace and
rest in God at least for fifty years (if not longer); — what had
latterly been his favourite topic with all to whom he spoke
of divine things freely, and, from being in him as a hope
beyond the Gospel revelation — the development of that
revelation — had come to be to him the Gospel itself, and
what to deny was to him to nullify the Gospel itself; — this
to publish, as elaborated by himself in the last ten years of
his life, cannot he to do injustice to his nieniory, — could not,
unless that elaboration were felt to have in it a weakness
and traces of mental decay, offering a contrast to his former
wnritings, and so to his proper self in his manhood. But
there is no such contrast. Some portions of this book are
at least equal to anything he ever wrote ; and if some have
not all his characteristic clearness, this seems owing very
much to the difficulty of the ground on which he has
ventured.

. . . I have been realizing so much the free thinking
on this great question which abounds, and its unhealthiness
in the forms it is generally taking, that I am more and more
hopeful that this earnest and reverent and spiritual treatment
of it will be profitable to many, and help them in the form
in which they are most likely to accept help.

But to welcome such a book in connection with the bold
thinking on its subject that prevails is one thing, and to have
entire unqualified confidence in its teaching is another. . . .
There is no misconception that I would more regret than
that of concluding from my not seeing altogether eye to eye
with Mr. Erskine, that 1 am rejecting the great essence of
his book, — the conclusion as to the future of man at which
he arrives. I am very far from this. I still feel difficulties
which did not weigh with him. I have never felt yet in a
fulness of light which would enable me to teach on the
subject; as I have felt on the Atonement — its extent — its

1870. FINAL RESTITUTION. 295

nature — Revelation — the Lord's Supper. But I see enough
to make me thankful that it is a question that so many good
men are feeling to be an open one ; while, of the two direc-
tions of thought (in reaction against the popular creed here),
in one or other of which men are going, I feel that both as
a Scriptural question, and as one of Christian philosophy,
the conception of fijial restitution commends itself incom-
parably more to me than that of annihilation ; which I
understand many Nonconformists, as well as some in the
church, are accepting.

To Mrs. Macnabb.

AcHNASHiE, 19th December, 1870.

It was this time eight years ago that I last passed this
season in Rosneath. In what different circumstances !
How solemn the thought of " sparing mercy " ! Such it
feels ; and in thinking of the position of all and each of my
family now as compared with what it was then, I feel it
sparing mercy. And it would be selfish to feel otherwise,
even had I attained much more than I have to the fellowship
of the Apostle's feeling, that " to depart and be with Christ
is far better." What more time, and his bearing a little
longer of the cross, had done for his crown when he had
come to say, " I am now ready to be offered, and the time
of my departure is at hand," we know not. He knew, while
using the "armour of righteousness" through his many years
of Christian conflict, that a crown of righteousness awaited
him, for he could say of his Lord, " Whose I am and whom
1 serve." But inasmuch as he said, "I judge not mine
own self, but He that judgeth me is the Lord," he would
not at any time have pronounced a judgment on the measure
of his own " meetness for the inheritance of the saints in
light." So, as a personal question, one cannot say of one's
own knowledge that death is better sooner or is better later.

296 MEMORIALS. chap. xiv.

But where so many threads of this mystic web of life are
interwoven, it were wrong to fix the eye of faith and its
interest just on the thread which is one's individual self.
While the words, "Thou art thy Saviour's darling; seek no
more," may be rightly heard, and healthfully self-applied, in
that inmost circle— or centre rather — of our being, in which
each one is alone with God ; still we have not fellowship
with the Head if we lose ti.e sense of 7neinbersliip, or forget
that Christ's eye is on the web and the pattern being woven,
and with an interest in which to share is an important and a
blessed element in our participation in the mind of Christ.
Accept my best wishes of the season,- — for an abundant
experience of our unsearchable riches in Christ, and proving
of the divine meaning of the words, " Unto you is bom a
Saviour."

= 97

CHAPTER XV. ■

1871 — 1872.

Presentation and Address to Dr. Carnpbell — He begins to write
Reminiscences and Reflections — Family gathering at Achnashie —
Letters, January, 1871, to February, 1872 — His Last Days — The
End — Funeral Sermons — Letters from Professor Lushington and
Principal Shairp.

On the 13th of April, 187 1, the fortieth anniversary of the
day on which he had stood at the bar of the Synod of
Glasgow and Ayr, a meeting was held in the house of
Professor Edward Caird, Glasgow University, for the pur-
pose of presenting an address and testimonial to Dr.
Campbell.

The address was signed by a committee, which included
representatives of the principal churches of Scotland, as
well as several well-known citizens of Glasgow. The
Established Church was represented by Dr. Burns of the
Cathedral, Dr. Caird of the University, Dr. Norman
Macleod of the Barony, Dr. Wylie of Carluke, Mr. Paisley
of St. Ninians, and Mr. Story of Rosneath ; the Episcopal
Church by Mr. Oldham of St. Mary's, Glasgow ; the Free
Church by Dr. W. C. Smith ; and the United Presbyterian
Church by Dr. John Ker. Professors Edward Caird and
J. Veitch represented the University of Glasgow ; and the
other members of the committee were — Mr. James Alexander

298 MEMORIALS. chap. xv.

Campbell, Mr. Alexander Crum, Mr. Alexander B. M'Grigor,
and Mr. Archibald Robertson.

Dr. Macleod was appointed by the committee to present
to Dr. Campbell a silver gilt vase, on the model of the
Warwick vase, which bore the inscription : " Presented to
the Rev. John M'Leod Campbell, D.D., by a number of
friends, in token of their affectionate respect for his
character, and their high estimate of his labours as a
theologian."

Before making the presentation and reading the address
of the committee, Dr. Macleod said that he felt it a great
honour and pleasure to be chosen to present this token of
respect and affection to his oldest and dearest friend now
on earth. He did it the more gladly that, as one who had
been a Moderator of the General Assembly of the Church
of Scotland, he could express the regret of himself and many
others that Dr. Campbell was no longer a minister of that
Church. He felt sure that such an event as his deposi-
tion could not occur now. He then read the following
address : —

" To John M'Leod Campbell, D.D.

" Rev. and dear Sir, — In the name of a number of
clergymen and laymen, we take the opportunity of your
leaving Glasgow to request your acceptance of the accom-
panying testimonial, and at the same time to make known
to you the respect and affection which we feel towards you
personally, as well as our deep sense of the services you
have rendered to the Christian Church.

" In thus addressing you we are assured that we only give
expression to feelings widely prevalent ; for, although your
name has been much associated with religious controversy,
we believe that all would now recognize you as one who, in
his fearless adherence to that which he held to be the truth
of God, has never been tempted to forget the meekness

1871-72. ADDRESS TO DR. CAMPBELL. 299

and gentleness of Christ. And, without entering upon any
disputed questions, we desire for ourselves to express the
conviction that your labours and example have been the
means of deepening religious thought and life in our country;
that your influence has been a source of strength and light
to the Churches, and that in your writings, as in your words,
you have ever united independence of mind with humility
and reverence for divine truth, and deep spiritual insight
with the purity and tenderness of Christian love.

" And our earnest prayer is, that He who has sustained
you hitherto and enabled you to keep your heart in all
meekness and sweetness of wisdom, amidst the sorest trials
of patience, may be with you still, and that this imperfect
but sincere expression of our esteem may cheer you
with the assurance that your labours have not been in
vain."

Dr. Campbell replied that he felt deeply this expression
of personal feeling to himself. He desired to thank the
committee and the subscribers for their kindness, and the
more that they had expressed that kindness through one
who was so old and valued a friend ; but his deepest thank-
fulness was for the testimony borne to his labours, that they
had not been in vain. He felt, indeed, some measure of
confidence that they had not ; and he welcomed this acknow-
ledgment all the more because he believed it to be rendered
for Christ's sake — for " we preach not ourselves, but Christ
Jesus the Lord." He did not feel that he could well speak
in reference to his circumstances, of which Dr. Macleod had
spoken. He would only say that he felt grateful that the
being without and not within the Church of Scotland had
never lessened his deep feeling towards the Church, his
interest in her ministry, and his thankfulness for the good
effected by her ministrations. Perhaps the change in his
position had been favourable to his thinking and writing as
he might not have done had he remained to the close a hard-

300 MEMORIALS. chap. xv.

working parish priest. But these things were in the hands
of God.

How deeply Dr. Campbell was affected by this occurrence
appears from his letters written immediately after it. He
refers to letters which he received " in supplement of the
presentation — echoes of its voice, both in its comforting and
humbling power."

Soon after his return to Achnashie he began to write
those Reminiscences and 'Reflections which were published
in their unfinished state about a year after his death.
At first he thought of writing something which he might
send to the members of the Testimonial Committee, both as
an acknowledgment of their kindness, and as a record of
what he had taught when minister of Row. But the work
grew in his hands until it became a book.

His writing was very pleasantly interrupted in the autumn
by a family gathering at Achnashie, which included his
beloved sister, as well as all his children except his third
son, who had gone to Bombay two years before. His
second son had come home on three months' leave; his
youngest daughter was there with her husband; and his
youngest son was still at home, preparing to start for India
in October.

After this gathering had dispersed, and he and Mrs.
Campbell were left alone, he returned to his work, and
wrote the chapters on Old Age, and on the bright dawn of
his life at Row. His letters — now written almost entirely
to members of his own family — mark the calm and happy
course of his life during these months ; and their record
is continued until the very eve of the attack which termin-
ated fatally after only six days' illness.

1871-72. FAITH AND LOVE. 301

To Miss Duncan.

ACHNASHIE, ROSNEATH, lltli January, iSyi.

" By self-knowledge reaching unto God " are Gambold's
words. But here, as in " faith" and "love," there is ever an
acting and re-acting. Self-knowledge helps us to understand
what our God says to us, for He speaks to us according to
the truth of what we are and what we need ; while it is when
taking ourselves to the light of the mind of God concerning
us, of what His love wills for us, that we attain to true self-
knowledge ; just as faith quickens love, and love, as it
increases, is an increasing capacity of faith.

May we move round in this circle, which is no " vicious
circle," like that imputed by Protestants to Romanists when
they receive the Bible on the authority of the church, and
the church on the authority of the Bible. I say, no vicious
deceptive circle of " taking for granted," but a circle all light,
all self-evidencing ; for faith is a movement of our being
which is in light, and love is also. Cherishing the faith
which welcomes love we are obeying light. Dwelling in the
love which makes us more able to believe we are dwelling in
light.

You Avill read this, not as " mental analysis " or as " meta-
physics," but only as fixing your attention on what you
know well ; namely, that the more you cherish faith the more
you love, and the more you cherish love the more you are
able to believe. " Beholding as in a glass His glory we are
changed into the same image." Being changed into the
same image our vision of the glory becomes more and
more clear. This is one aspect of the truth that " He that
believeth hath the witness in himself;" and its interest and
value to me is daily deepening, as I see men with so little
profit occupied with outside questions and reasons for believ-
ing, instead of being looking steadfastly at that which is to

302

MEMORIALS. chap. xv.

be believed, and so being under the power of the light which
shines from itself

To Mr. George AIacallum.

[ACHNASHIE, 1871.]

. . . I am sure your good father feels (as my friend
Mr. Maurice says) " thankful that you have a better Father
than he has been or can be." And it is a part of this com-
fort in rising from himself to God, — tracing his own desires
for you as a Christian parent up to that fountain of these
desires in the heart of God, — that when you go out from
time to time from under the paternal roof you are not going
from under the overshadowing love of the Father of your
spirit, under which is the home of your spirit. May you feel
this yourself, and learn to dwell everywhere in your Heavenly
Father's presence as in your true eternal home ! There is
enough to quicken and to keep alive this divine home feeling
in you in the love of God to you revealed in Christ, if by
faith you keep in the light of that love. Of this be assured :
it never is the case that we need wish that God's Fatherly
love should be greater than it is. What we need is to
become more and more what that love desires to make us ;
so that, from being a love grieving over us, it may come to
be a love rejoicing over us.

You will find the attitude of listening to what God is say-
ing to you full of blessing. And what you read in the
Scriptures as there addressed to every man you will,
as you inwardly weigh it, know to be spoken to yourself;
as when it is said, " My son, be wise, and make my heart
glad;" for you cannot, if you think, doubt that your
being " wise " with the true wisdom is not only what God
wills for you, but also what it will make His heart glad to see
you. A wonderful thought ! but most true : a voice to us
from the cross of Christ, and a ray from the glory of God in
the face of Christ.

1871-72. THE WAR. 303

To Jus Third Son.

AcilNASHiE, 2nd February, 1871.

We are venturing to breathe more freely with the prospect
of peace. It has been a terrible time ; but while sympathiz-
ing with both parties in what they may have been suffering,
and although not quite satisfied that either has suffered under
an absolute necessity, I have seen more to blame in the part
of France than in that of Prussia, not only at the first, when
all I think blamed the aggressor ; but after Sedan and then
Metz to continue a hopeless struggle was not guiltless.
Whatever patriotism might be present, there were other ele-
ments very wrong in this refusal to " accept their punish-
ment," by which the punishment has become so much
heavier than it need have been.

1 6th March.

I enclose a letter from Bob. I see he is like yourself
" French " as the phrase is. I certainly am not, — beyond a
deep sympathy with their physical suffering, and deep sorrow
for their seeming unteachableness, which seems likely to
make that physical suffering fruitless of moral gain. But I
also object to being regarded as " German ; " the course
they have judged themselves called to follow not being what,
if they were dealing with God who is love as Christians,
rather than as philosophers with fixed laws, they would I
think have chosen.

I do not see that they have indeed dealt more hardly with
the French than the French, mutatis miitaiidis, would have
dealt with them ; and this should shut the mouths of the
French. But that was not the question; and I wish they had
rather attempted to " overcome evil with good," than by
crushing their enemy to make fresh evil less possible.

As to the future, and the change to Europe, the Germans

304

MEMORIALS. chap. xv.

being now the head Continental people, I would call it
a change for the better, were I not fearful as to their adher-
ence to what were their own moderate thoughts, while yet
only in a second place.

The revelation — for it is such even to themselves, I
believe — of their great strength, will bring the impulse to
use it as a giant.

To his Eldest Son.

AcHNASHlE, 24th February, 1871.

[After referring to an article -on the " Voysey judgment :"]
Voysey pained me much more by the manner and spirit of
his pleadings than by errors ; with which, in the form of
Unitarianism, I had so long been acquainted, and which I
had seemed to myself to have justly rejected after the fullest
and fairest consideration. (You know how intercourse when
a student with Unitarians neutralized the natural influence of
my home training, and caused me to treat as " open ques-
tions " what might not otherwise have been such to me.)

The present demand to be " allowed to preach Unitarian-
ism within the church," which is taking the place of " the
alternative to leave the church or keep silence " of my young
days, has a side on which it may be held a change for the
better. But, however this may be, one thing is not better ;
viz., the manner of preaching with which this new demand is
associated. It is difficult, doubtless, to do justice to the way
taken in contending for what one rejects as error. Yet try-
ing, as I always do, to look from the standpoint of a contro-
versialist, however much I differ from him, I cannot but feel
that the substance of his convictions, did I arrive at them,
would not have justified me to myself in assuming his bear-
ing towards the Articles, or the original framers of them, or
those who now accept them.

I have spoken to you of two opposite temptations, to

1871-72. MAURICE AND JOIVETT. 305

which men of the two opposite types of Mr. Maurice and
Mr. Jowett are exposed ; (while ahke in their demand to be
at liberty to receive nothing that they cannot justify ;) viz.,
the temptation to strain Scripture to make it say Avhat a man
seems to himself to see to be true, and the temptation to
conclude too easily that the Scriptures say that unbelievable
thing which to a superficial view — or, it may be, because of
traditional glosses — they seem to say, because of the liberty
taken to reject the teaching all the same. This latter temp-
tation, which first struck me as yielded to in Mr. Jowett's
(as I conceive) misconception of St. Paul's controversy with
St. Peter, seems to take in Mr. Voysey the two forms of con-
cluding, when the authenticity of a writing is not questioned,
against the light and authority of the writer; or — when these,
as in what is ascribed to Christ Himself, are not questioned
— concluding against the authenticity of what is ascribed to
Him (Christ), but is not seen by the critic to be worthy
of Him.

You know how much my own experience in neither
accepting nor rejecting (by a strain at accommodation, or a
bold venturing to judge) has written Scylla and Chary bdis
on the temptations on the one side and the other ; and that
much that shines to me as light — self-evidencing light — in
the Scriptures, I never could have so known had I taken
either of these opposite courses.

To Dr. Norman Macleod.

AcHNASHiE, iith March, 1871.

My dear Norman, — You are much in my thoughts, and
on my heart, at present, the reports that reach me of you
making me anxious about your health ; while I know that
you will have in this approaching marriage a temptation to
what may be an unwise effort which you will find it most
difficult to resist. Your absence, if it must be, will be a real

VOL. II. u

3o6 MEMORIALS. chap. xv.

regret, even to myself, how much more to you; both because
of your own deep interest in the bride and bridegroom, for
whom our hearts desire and our prayers ask a future of much
blessing, and because you will enter so much into the feel-
ings of the Queen, and of the Duke and Duchess. The nav
element in the event will make it a new thing in feeling to
them all. I am thankful for the widespread interest awakened.
The Campbell element in this interest you know I must
share in, as a kind of subordinate loyalty; but I have so
deep-seated a gratitude to the Duke and Duchess on per-
sonal grounds, that what is important to them comes very
near to me.

But I am led away from my purpose in taking up my un-
wonted pen, which was simply the expression of affection-
ate sympathy. I know you are a brave sufferer ; an element
in your patience which I fear I am more able to admire than
qualified by experience to speak of: but I desire to think of
you also as a believing sufferer, of which manner of patience
I know more ; and to which I can with a clearer conscience
exhort. I know that sufferings, physical and mental alike, are
among the "all things" that "work together for good to
them that love God ; " and in the faith that God who is love
expresses the root and essence of His love to us in asking
for love from us, and is blessing us most when He most
enables us to respond to this love by love, — in the light of
this faith I understand that all things work together for
good to them that love God, because all that is received in
love quickens the love in which it is received. For in itself
everything as it comes from God is an outcoming of love, —
and this mark our love is quick to see on it, — and, recog-
nized as a form of love, it feeds love. I sometimes say, that
" love to God is the spiritual philosopher's stone that turns
all things to gold." At this moment I rather see that all
things even the most unwelcome to flesh and blood,
are really gold, in respect of that word of God to us which is

1871-72. NORMAN MACLEOD. 307

in them. So our love to God is the spiritual eye which sees
them as they are, rather than a charm having power to trans-
mute. " We speak that we do know." " Lord, increase our
faith."

My dear friend, be thankful for both endowments in their
meeting of your present need — your natural courage and
your faith.— Your affectionate

J. M'L. Campbell,
To Mr. Duncan.

AcHNASHIE, 1st April, 1S71,

I think of you and your interest in France and memories
of Paris, and recal our reading together the history that made
me acquainted with the old Revolution — Mignet's. " The
light shineth in darkness, and the darkness comprehendetli
it not." This was the explanation to me in 1838 of the
semi-obliterated words on the entrance to the " Invalides :"
" Liberty, Equality, Fraternity, or Death." This has been,
as I have often said, the explanation also of the " universal
repubHc," and " the solidarity of peoples ;" the response, one
may say, in the flesh to the words spoken in th espirit as to
the " oneness of all flesh." And now is not "property is
robbery" related in the same way to "no man said that any
thing he had was his own " ?

The only and the suflicient comfort is, that it is the light,
the true light, which is not comprehended — that light which
will overcome the darkness which for the present has the
temporary power to obscure it, and even to pervert it to
evil.

What I most feel condemning us is our blindness to the
evil that is in godless life,, so long as it does not run to seed,
as now it is doing in Paris.

3o8 MEMORIALS. chap. xv.

To his Second Son.

AcHNASHiK, 6th April, 1871.

What an important part of our " walking by faith and
not by sight" is our finding "our Ufe in God's favour;"'
" our Hfe " and a fortiori our rest and peace ! And what
a rest of freedom and strength is contained in the clear
understanding of the harmonious combination of divine
strictness and divine tenderness which there is in the
feelings with which God regards us in our endeavours to
serve Him. He is more strict than another master could
be, because He sees us in the pure light of the Divine
Ideal for us. He is more tender than another master
could be, because He takes all the difficulties of our path
into account.

Two passages of Scripture bring these two aspects of the
divine knowledge of us together to my mind in a way that is
full of comfort. First, that 139th psalm which I so often
expound : first, God's " seeing our thoughts : " then, " How
precious are Thy thoughts unto me, O God ; " and then the
prayer inviting God to " search us and try us," with which the
psalm closes. The other passage is Heb. iv. 12, to the end
of the chapter. First, God's searching word, " quick " (or
living) and "piercing," and then, from verse 14, Christ as
our interceding comjjassionate High Priest. This psalm,
and these five verses of this chapter of Hebrews, are to me
a constant call to cherish the sense of God's eye upon me
both for light and for strength.

Jack has raised the tone of the Herald much, and made it
really one of our best papers. He has, through this war,
been, as they speak, a Prussian ; sometimes, to my mind,
unreasonably, but more generall}- with my sympathy. I
thought him unreasonable on two points : first, in holding
that we might have prevented the war, and should have,

1871-72. FRANCE AND PRUSSIA. 309

saying to both parties, " the man who strikes makes me his
foe." As to this, I neither see that we were under any obh-
gation or had any right to assume this attitude, nor that our
assuming it would have had the effect he supposes. France
was too self-confident to have had her arm so stayed ; nor,
had we joined Prussia, would she (France) have been left
without allies, for the wound to the amour propre of Austria
was still tender.

Then, I thought him unreasonable also as to our not
stopping the export of arms to PYance. As to this a change
in our existing law in the case of one of the parties during
the war would have been a clear departure from our pro-
fessed neutrality. Whether or not we should now change
the law prospectively is another (question,— lately discussed
in the House of Commons, and without result.

Whether the moral and i)olitical rottenness of France,
revealed first by her military collapse, and now by her pre-
sent division into two hostile camps of republicans, is now,
in being exposed to the world, nearer a cure, though appar-
ently a terrible one, we know not ; nor whether, had her
hollow prosperity under the Empire been prolonged by the
warding off of the war, she would have been renovated by
some peaceful process of development within herself, and
victory of light over darkness.

What at this moment is to me most saddening is this
stepping back to the old Revolution, to take up the role of
the elder revolutionists, where it was stopped by the Empire
of the elder Napoleon, as if the bitter fruit it had then
already borne had stamped its evil in vain. Napoleon said
of the Bourbons when they were restored, " They have
learned nothing — they have forgotten nothing." How sadly,
awfully, true of the Red Republicans.

3IO MEMORIALS. chap. xv.

To his Eldest Son.

ACHNASHIE, 5th April, 1871.

. . . I have just been reading Hutton's Essay on what
he calls " the Hard Church." Rather a happy name, as he
could not place the minds he describes (with illustrations) in
any of the three existing categories. His essays indicate
some deep thinking ; while his thoughts are all sharp cut —
almost too much so, sometimes, for absolute truth, though
not for logical impression. I meant to take them up with
me to return them to Norman. I hope my poor memory
may serve me as to the strictures which have occurred to me
in reading them.

I am while writing expecting to be interrupted by Mr.
Knight, a friend of P. Stevenson's, who has wished to see
me. A small volume^ of notes of his friend Dr. Duncan's
thoughts expressed in conversation interested me in him ; as
well as being a welcome addition to my knowledge of a man
whom I knew and thought a good deal of; but, I now see,,
much less than was his due.

To the Same :

After the Presentation of tlte Vase.

ACHNASHIE, 14th April, 1871.

. . . Norman was the mouthpiece of the Committee,
and spoke with deep feeling and taste and discretion too.

. . . I said very little; only what Norman's words
led me to say ; and many things have since occurred
to me which I might have said, and which it would
have been good to have said. But this cannot be helped.
One thing not said, and which would have come in naturally,

^ Colloquia Petipatetica. Dr. Duncan was Professor of Hebrew in the
Free Church College, Edinburgh.

1871-72. THE PRESENT A TION. 3 1 1

after the expression of the feeling with which I have never
ceased to regard the Church of Scotland, is, the thankfulness
I feel for having been saved from any temptation to attempt
to found a sect ; cherishing a catholicity with which such an
attempt might have been incompatible ; of which catholicity
I might regard as one pleasant fruit that the members of the
Committee represented the Free Church and United Pres-
byterian, as well as the Established Church, and also the
Episcopal Church ; and Mental Philosophy also, in the
persons of the Professors of Logic and Moral Philosophy.

The great interest of the presentation was of course im-
personal; i.e., the response to the preaching of Christ which
it professed to express, and which in various measures it did
T trust truly express. But the personal regard manifested
was also grateful to me ; and dear Norman's deep feeling in
speaking for the donors was almost overcoming. A solemnity
befitting the religious interest of the occasion, and a tender-
ness as speaking to his " oldest and dearest friend," pervaded
all his words and the tones of his voice. His brief and
delicate allusion to my deposition was also very happy.
I wish I could recal what he said ; but I was feeling too
much to retain more than the memory of feeling. He was, I
believe, thankful for himself — as certainly I was thankful—
that he was chosen to speak for the Committee. On many
grounds he must have been felt to be " the right man in the
right place ; " while to himself and to me the word " relative "
spoke as others could not understand of a circle — partly in
the invisible, but partly also in the visible still — to whom
what he was then doing was a family interest — in some deep
indeed.

. . . Norman's expectation is to leave for Ems to-
morrow week. He is somewhat better than he was when
your mother and I saw him at Shandon, and says he feels it
a good sign that he is more inclined to go.

312 MEMORIALS. chap. xv.

2ist April.

. . . I find that the intense feeling which Norman's
own words awakened hindered my fully appreciating at the
time the address of the Committee ; but in reading it after I
had written to you, I felt the measure of regret at omissions
on my own part quite passing away.

Of course / cannot but feel such a testimony as rather
applicable to the ideal that I had before me than to what I
attained. But it is something to have even suggested the
right ideal.

25 th April.

. . . I have just been having my feeling of the call to
thankfulness in this presentation renewed by reading the
report in the Times, sent by my beloved sister, and come
this morning. The sight of it has drawn from D. J.
Vaughan a most (to me) affecting letter which you will see.
Vaughan notices the advantage I enjoyed in being called to
witness for deep fundamental truth, and this I have often
myself felt ; and still more that I spoke in a light of experi-
ence, which made me more a witness than an arguer.

1st May, 1871,
Your beloved mother's letters being angel visits, few and
far between, I might hold her one sheet enough ; but she
wishes me myself to say how well I am, on this May day —
so nearly the eve of my seventy-first birthday, and in this the
fiftieth summer since I was licensed, the forty-sixth since I
was ordained, the fortieth since I was deposed, and my brief
career of five years and nine months in the ministry of the
church closed. I am indeed very well ; and she is well
also ; and we enjoy together this beautiful region and quiet
home, recalling past and present mercies ; and as to our
beloved children feeling them all though absent a present
riches to our hearts. So, beloved son, speak no more of

1 8/ 1 -72. ACHNASHIE. 313

our " loneliness." Our Robert has naturally at this time a
chief place in our thoughts, in our care, in our prayers.

I have just enclosed to M. a letter from . Letters

come in thus, in supplement of the presentation, echoes of
its voice, both in its comforting and humbling power.

To his Eldest Daughter.

AcHNAsniK, 7th May, 1871.

This is the lovely evening of a most lovely day. I have
been listening to Mama reading since tea, but have reserved
an hour for you.

I will not say " I wish you were here " to enjoy Achnashie
with us ; though my solitary stroll after breakfast and Mama's
and my visit to every corner of our domain between dinner
and tea, could not but again and again take our thoughts to
you and the rest far and near with whom we could fain share
our enjoyment. But I will not say " I wish you were here."
You too have probably a beautiful evening at Headlands,
and you are mutually enjoying your choice party with all
that increased capacity of mutual enjoyment which a beauti-
ful evening and its exhilarating influence brings. So I am
contented you should be drinking the cup filled there for
you, while we drink that filled here for us.

Mama has showed me a ring of gentians encircling one
of the round plots, richer in its deep blue flower than ever
we knew it at Laurel Bank. Our lauristinuses, especially
the large one, are almost as white as " the may." The large
sycamore has been so beautiful and delicate an apple green
in our afternoon sun. Though so many of the plots are still
deaf to the charming of the sun " charm he never so wisely,"
those nearer the house respond in all the gay hues of
hyacinths and tulips. A bird cherry has flowered richly.
Many laurels are full of flower. Spruces and American pines
are tipping their outmost twigs with those golden fresh

314

MEMORIALS. chap. xv.

growths, which of old in the fir park near the church at
Kilninver I used to call " new gloves," and we are rich in
primroses, though they are late.

The heat haze which must dim our Grampians to the best
eyes makes them mist to me ; only with the glass I see their
outlines, and the snow patches still on the Cobbler and
Ben Im, not even by the real sight of it lessening the feeling
of the summer's heat, but 1 think adding something to the
enjoyment of it.

Is this your last Sunday at Headlands ? I do not know
what my darling Jean shares of my root-striking tendency.

The sun has set. The north is all golden sky. All mist
is gone. The mountains are a beautiful blue, like Arran
from Ardrossan as we have seen it.

With our united love to you all, your loving Father.

To his Eldest Son.

AcHNASHiE, and June, 1871.

M. has expressed their wish to have some of Mr. Erskine's
letters to me, for a volume of letters, I understand. I find
that I have more than I was aware of, but so far as I have yet
examined them not suited to what is the purpose of a volume
of letters, especially if without the running commentary
of a life. Our intercourse was very free, and I generally
was able to say intelligibly enough for him with whom I had
so much common ground what I desired to say either in
agreeing with him or in differing with him. But you know
how difficult writing on any deep matter is to me ; so I sel-
dom wrote to him, and therefore seldom received from him
letters of no " private interpretation." The man himself was
in his letters more I think than any man I ever knew, — his
heart and life, — but coming out in such special relation to
his friend as made his letters "private and confidential,"

1871-72. MR. ERSK INK'S LETTERS. 315

even when their essence was, as it usually was, the common
salvation.

I hope to go to Parkhill on Monday. I am glad to have
the May number of the Contemporary to take with me. It
has several articles that will interest Mr. Duncan. It has
been left with me by my late visitant, Mr. M., who came
to us on Monday, and left on Wednesday. Robert Story's
life of his father and the Row semions have given this
locaHty an interest to him.

To Mrs. Macnabb.

AcHNASHlE, 4tli June, 1871.

I trust your bed of weakness and suffering is still cheered
by many seasons of believing meditation and communion
with our gracious God ; Avhich will make, on the whole,
thankfulness your deepest feeling. I have often asked
myself " why should not God so deal with His children
othenvise experiencing sore pain, as He has often dealt with
martyrs at the stake ?" Any great pain endured in faith may
well be the occasion of such acknowledgment. And I have
always remembered Brainerd's case, who, near the close,
when coming out of some great paroxysm of agony which it
greatly moved those about him to witness, said, "I have had
such joy in God in the midst of it that I would prefer that
joy with that pain to ordinary joy in God in freedom from
pain."

To his Third Son.

AcHNASHiE, 23rd June, 1871.

Your mother and I got safe home last evening from Park-
hill, having gone there on the 5th. We have had a pleasant
visit to our dear friends.

You will believe that this hope of John's coming to us.

3i6 MEMORIALS. chap. xv.

though for so brief a visit, is gladdening our hearts, and we
trust the permission on which he almost calculated has been
granted. You will be, in a sense, widowed for the three
months of his absence from Bombay, but you will be enjoy-
ing the happy meetings which you will be picturing to
yourself

I have just received from Norman his new book, his Indian
trip, substantially the articles in Good Words, but in part
rewritten. We lunched with him yesterday, and we were
thankful to see him seemingly much benefited by his time at
Ems, from which he only returned last week. I had no less
than three hours of Norman, which I valued the more as the
opportunities for our meeting must now be rarer.

Our beautiful Achnashie welcomed us home with a look of
bright beauty. Some of our rhododendrons had, indeed,
passed their prime in our absence, but others are only com-
ing to it.

This is a hurried letter not to let the mail be blank.

To his Eldest Daughter.

Achnashie, 27th June, 1871.

I like to let some infusion of my thinking and feeling flow
into the stream of your life from time to time ; although I
know that there will be no lack of the element I would add,
if you are indeed keeping your heart with all diligence, and
listening to the voice which is ever testifying as to the path
of life, " This is the way, walk in it." For however silent
this inward voice may often seem to be when we are listening
for a guiding word as to our outivani path, it is never silent
as to the path in which our spirits are called to move, the
narrow path in which are the footprints of Christ.

In just now meditating a letter to you, as I was coming in
to write, the varied enjoyment you have been having came
before me in a relation to words of Henry Dorney,

I

1871-72. HENRY DORNEY. 317

with Brainerd and Henry Martyn tlie third of my old
friends and companions in my early Row times : " It is good
to be busy in lawful work, if so be that communion with that
which is above be as the oil to the wheel of all our actions."
These words seem to me applicable to all right enjoyment,
as well as all lawful work, for nothing more than social enjoy-
ment needs for its sanctification that " communion with
that which is above " of which Dorney was thinking, a joy
in God's love which has power to empty of the poison of
self our social intercourse with others, and substitute for it
fellowship in the love of Christ to them and to us.

To his Third Son.

ACHNASHIE, 7th July, 187I.

The Spectator sent last week had a review of Mr. Erskine's
posthumous book, with which you will have made acquaint-
ance ere now, as I ordered copies for John and you imme-
diately on its appearing. You will see in this review the
essence of the tJwught of the book, but the spirit of the book
could not be so given ; and I look to the spirit that per-
vades it, more than to the argument, for power to conciliate
many who will feel the bare statement of his conclusion
repulsive.

I have just been reading his letters to me, to set apart for
preservation those that it seems right to preserve.

The reading now of the book as a whole still leaves the
same impression that I received when he read portions of
the manuscript to me ; viz., that is an imperfect representa-
tion of punishment that resolves it into the desire to reclaim.
But the conclusion at which he arrives is not necessarily
affected by this defect ; for that other element in punishment
which he seems not to recognize does not necessarily involve
the ordinary doctrine. I am thankful to see the Spectator
drawing attention so e?nphatically to the wide difference

3i8 MEMORIALS. chap. xv.

between this volume and ordinary arguments for Universal-
ism, in the deep sense of the divine conde??mation of sin which
possessed Mr. Erskine.

To his Second Son.

AcHNASHiE, 22ncl July, 1871.

My dearest John,—" My own boy " you will still be
coming back to me, though in the guise of a bearded man,
with the impress of so much manly work upon you ; but
which has been transacted in your outer man by your brain,
and will have left undisturbed the deep well of your heart,
with its fulness of home affections.

In what concerns that region you know you will find no
change in us, as we will none in ybu, only in so far as the
trial of mutual interest by separation has been its strengthen-
ing; even as in the highest region whatever tries the faith of
love, making demands on it, strengthens it.

Welcome back, beloved son ! My heart is not sensibly
older, though my sight is more dim, and other outward
tokens of age are not wanting, which will be more sensible
to you than to those with me all along.

Our hearts are very full in looking forward to so near a
meeting. May we come together and be together in the
light of the love which has given us to each other.

To his Third Son.

ACH\ASHIE, 17th August, I87I.

My dearest James,— Our John reached us safe and well
on Tuesday, one p.m. He is looking delightfully like his
own dear self, and, better, is his own dear old self The
Lord is filling our cup of family bliss, and you, beloved
absent one, are all the more present in our thoughts and

1871-72. A FAREWELL. 319

hearts because of the irrepressible " Oh ! that he could
have been with us !" But I am not rebellious, and let me
not seem to be. We are together in the thought and love of
our God, who teaches us to love one another, and His will
not only ought to be, but is welcome.

To his Youngest Son.

AcHNASHiE, 26th September, 1871.

My dearest Robert, — I sat down yesterday to write a
few farewell words to each of you, to be waiting you to-day in
London ; but I eventually gave the whole time till letters
were called for to John — and yet more as your brother than
as himself, dear fellow ; my mind being full of your start in
life, and of the value to you, and comfort to us, of your
leaving home being with him. I hope, if the Lord will, to
be permitted yet to write many individual letters to you
both. If I can write once a week to one or other of you, it
will be a letter in three weeks to each ; and in writing to you
many things will be suggesting themselves in supplement of our
Achnashie bank-talks, which may help you, beloved Robert,
in the narrow path, in which it is my hope and trust that you
are to be walking. This is but a loving " farewell," and a
word of parental blessing. I just fall back on the words of
Mr. Maurice that you have heard me quoting — " I never can
look on my son without being thankful that he has a better
Father than I have been or can be." Yet am I also thankful
that I have been enabled in some measure to be to you — to
each and all of you — such a father, so true a father, that,
as in my own case, the experience of the earthly father
has helped to fill with meaning the words, " Heavenly
Father."

320 MEMORIALS. chap. xv.

To his Youngest Daughter.

AcHNASHiE, 6th October, 187 1.

I remember fifty years ago — or rather forty-five — my bro-
ther used to complain that my letters, however welcome as
from me, had one defect ; that they might have been wTitten
from any spot on earth as well as from Kilninver, — or Row,
it more probably was. And this defect has been more or less
discernible in my letters ever since ; at least in my letters to
my nearest and dearest. Somehow in writing to these I feel
more in eternity than in time ; their eternal life rising before
my mind between me and their temporal life, and causing
me to speak to them rather of the meat which endureth unto
eternal life, than of that which feeds only our temporal life ;
however truly I share in the most evanescent enjoyments of
tlie passing hour. In this way I have often disappointed
other dear ones as well as my brother, withholding that
expression of interest in their daily life which yet I felt ; — so
seeming to hold that as nothing which I was only lowering
to a second place. However, I do not now do this as I did
in the Row days ; partly because I find a breadthening virtue
in experience; and have learned to see more of the meat
which endureth in its combination with much meat which
perishes, than I had then discernment of. This means that
I see the grace of God in the gift of eternal life, and the tes-
timony of God regarding it, not only in the gospel, but in
all the relationships of life^especially in those of husband
and wife, parent and child, brother and sister. These truly
enjoyed according to the intention of God in bestowing
them, and in using them to fill time with a healthy interest,
tend to develop in us elements of humanity which have
their ultimate reference to eternal life — being all, when fully
understood, seen to be so many different forms in which our
God and Father is saying to us that His gift to us as the

1 87 1 --jz. RELA no NS HI PS OF LIFE. 3 2 r

Father of our Spirits is Eternal life. As to some of the time
relationships which have their more obvious use in their tem-
poral results, it is not difficult to see further into them and
understand their teaching on the subject of eternal life, and
their fitness to help our faith in eternal life. Thus, however
valuable I feel my father — my beloved and honoured father
— to have been to me as so important an element in what
life as temporal life has been to me and is, I feel that my
highest experience of value in him as a gift from God I
know to be the help to faith in God's Fatherliness which I
have had in his fatherliness, and have now in the memory
of it. So also in looking on my children and enjoying them,,
and tasting the sweetness of their love, the value of that
sweetness is ever enhanced by the help it yields to my faith
in the value which tny love has to God. And doubtless we
would more desire to be a pleasure to our God did we more
truly believe that we can be so ; that is, did we more realize
the loving interest which He takes in us, and in what we are.
But my time for this present writing is used up, and my let-
ter proves a very good illustration of that old character of
my letters of which I have been speaking.

To his Second Son.

AcHNASHlE, 13th October, 1871.

We had two letters together from James last Sunday.
It is pleasant to see him enjoying your surroundings here
in sympathy with us all, enjoying his own surroundings there
also, though so different; enjoyment in nature, though a
different aspect of nature, being the common element in his
life there, and in our life here ; while also, in his last, occu-
pied with your leaving us, and your coming to him.

It is a great happiness to me to see my children so rich in
each other's affections, as well as in their mother's and my
own ; while my heart rises to God in thankful acknowledg-

VOL. II. X

32 2 MEMORIALS. chap. xv.

ment of His love as the foundation of all love, in earnest
prayer for a growing discernment of this in you and in us.

How many thoughts in my thinking of you since we
parted, bring with them the wish that they had been subjects
of our converse when we were together ! How unsatisfactory
a supplement letters are ! But still to be used thankfully.

As to higher matters, while I hope to be able to write, I
may from time to time av^il myself of your possession of my
books, asking you to recur to portions of them though you
know them already : and now I would ask you to read the
second last chapter of the Nature of the Atone^uent. I
have had it read to me lately, and was thankful to find it a
more perfect exposition of Christianity as a purpose of
God to be realized in us than I thought I had been able
to give.

As to lower but still important aspects of life, I have
nothing to which to refer you; while your circumstances are
so different from any in which I have been at any time, that
my experience here has less promise of being helpful to you
than in what belongs to any true experience in the path of
life which is one for us all — our acceptance of the common
salvation.

I do not venture to judge for you in questions of expendi-
ture as affected by your social position, and what is due to
the credit of the service. I think you, long ago, spoke in
some letter of the knowledge which in the service everybody
had of everybody's income. But this knowledge, though it
is a temptation to everybody to judge what everybody
should spend, of course confers no right so to judge ;
except within limits at least — limits not generally kept in
view by the men judgi?ig, but which ought never to be
lost sight of by the judged. Public opinion must always be
taken to the light of some sound principle from which it must
derive any real authority over us. We also owe it to the
public, as our contribution to its wisdom, that we shall act

I

1871-72. BISHOP EWING. 323

out our own convictions, and do our part towards giving it a
healthy tone. Here the idea that what is everybody's busi-
ness is nobody's business must be reversed; for what is every-
body's business is really everybody's business ; and unless
we feel this so we cannot really discharge our individual debt
to society.

To the Bishop of Argyll.

4th November, 1871.

My dear Bishop, — I have not the number of the Spectator
in question beside me, sending mine on to Bombay ; nor,
had I it, could I be of any help. Many articles in the
Spectator and " letters to the Editor" have from time to time
been a temptation to me to write, which I have resisted.
This article was such a " temptation resisted." You know I
have not the pen of a ready writer ; which has advantages —
saves from rushing into print.

I cannot anticipate the decision of your College of
Bishops ; only I always think of you as in a minority, if not
yourself the minority. Mr. Oldham has proposed to me to
be at the opening of the new St. Mary's on Thursday ; but I
have decided not to go, although interested in the occasion.
I am wonderfully well keeping quiet at home, but feel that I
have no supply of strength to draw on. I was very sorry
not to have been able to go to Broom, and especially because
your brother, whose acquaintance I have desired to make,
was of your party. . . To us here family affection has
been just now the source of some anxiety, indeed a good
deal ; but I trust we may feel relieved. I refer to the illness
of William and Jean's little Walter. The sweet lamb has
been hitherto only an enjoyment; an anxiety now for the
first time. But o?ie Love sends both, the enjoyment and the
anxiety. " In all things give thanks." May they not find
this a " hard saying," but receive it in the faith that things

324 MEMORIALS. chap. xv.

in themselves not joyous but grievous have yet a just claim
on our thanks because of their fitness to do us good.

I am thankful to say that Mrs. Campbell is better. The
relief with which such words are spoken may seem incon-
sistent with that faith as to the presence of a good in every
thing as it comes to us from God. But we know that there
is in this no inconsistence. — Ever yours most truly,

J. M'L. Campbell.

ACHNASHIE, ROSNEATH, Ditmbarfonshire.

Is it the kindly wish to include me in the number of your
clergy that causes you to embrace Rosneath in your diocese
of Argyll ?

To his Eldest Son.

AcHNASHiE, 5th November, 1S71.

Your anxieties for your mother will have been relieved by
M.'s improved accounts of her. Thankfulness is a good tonic.
Joy is strength, as sorrow is weakness. Would that we
knew more than any of us do that " the joy of the Lord is
our strength." We are so often living in the weakening
sense of some one trying circumstance of our state, as if that
trying circumstance Avere the wJiole circle, in which, indeed,
it is but a sjnall point ; as we see it to be when divine light
shines on the whole circle — " the bounds of our habitation," a
circle of circumstances divinely fitted to move us to seek
(Jod, to help us to find Him — Him, who is beyond and
around as He is also in all that encompasses our conscious
self, being Himself " our dwelling place in all generations."
The forms of self-blame — of just self-blame — are many; as we
see and confess them to be when taking ourselves to the
light of our true ideal. No form of self-blame more often
humbles me than that to which I am now referring — viz.,
my submitting to the depressing harassing power of some

I

1871-72. ROBERT STORY. 325

one thing among the all things appointed for me, some one
thing in itself not joyous but grievous, while still no real ex-
ception to the law of the kingdom of God that all things
work together for good to them that love God.

I have begun again at the beginning with my writing, and
am making I think a more hopeful start.

Many thanks for the Guardian. Professor Lightfoot's
paper is extremely good.

We had a beautiful sermon from Robert Story to-day. I
am thankful for the true sympathy with which he enters into
any deep sorrow of any of his people, and for the heart he
manifests altogether. To-day's sermon was in some measure
a funeral sermon for his father's old bellman.

15th December, 1871.

We have been feeling much in sympathy with the Royal
family ; and our minds have been passing back and forward
from this our near and home sorrow^ to that national anxiety
and to those on whom its severity is concentrated. You
will not be surprised that my regular writing has been very
much suspended, while my desire to write something more
to help to true thoughts of our (iod presses on me as much
as ever.

We have just received these improved accounts of the
Prince. He may yet be given to the nation's cry.

To /lis Third Son.

AcHNASH IK, 4th January, 1872.

I do not remember whether you have from me any antici
pation of this season of good wishes for friends, and you will
have had some taste of this new year before this letter reaches
you ; I trust a good beginning. You will all know how

^ The death of a niece.

326 MEMORIALS. chap, xv,

much this time of family gatherings intensifies our constant
remembrances of our beloved distant ones. This time
Christmas day was signalized by letters from you all three ;
and we have some later letters which came just before the
close of the year. How much all these letters have con-
tributed to our Christmas " good cheer." How much your
letters all are a precious element in our life. Our children
are a life to us in a way in which we are not, are not intended
to be, to them ; but more especially to your mother to whom
home and home duties have been the great business of
existence much more than to me, who ever since I have
ceased to have special pastoral cares have continued under
that " care of all the churches " — very real though not, with
me, apostolic — which has determined so much, not of my
thinking only, but of deep interested feeling also these many
years.

We have, you know, Donald and Margaret, and are a
good " foursome " party by ourselves ; music, reading aloud,
talk, chiefly of our absent ones, make pleasant evenings.

To his Youngest Daughter.

AcHNASHiE, 5th January, 1872.

I believe that J.'s trial is such as very deep love alone
can experience. But no capacity of suffering which has so
excellent an origin is to be regretted, or to be wished less.
• . . One has said,

" Better to have loved and lost,
Than never to have loved at all ; "

and so, if to have loved is even in that case better, the
betterness is greater in proportion as the love has been
intense. . . But indeed, to speak of having loved and
lost is to see such a sorrow as this only in the light of
time — not of eternity: "not lost, but gone before," is the

I

1871-72. LESSONS OF SORROW. 327

thought that has come to the help of many bereaved ones,
and I trust my dear J. will be able to welcome its help.
As to his memories of her who has " gone before " he will
have no difficulty ; nor will he, I trust, as to the strength of
his own purpose to follow in the path of the same faith. It
is indeed, strictly considered, a contradiction to feel comfort
as to another because of that other's faith in Christ, and at
the same time to have difficulty in trusting ourselves to Christ,
and appropriating to ourselves all the comfort of His trust-
worthiness— trustworthiness alike as to power and faithful-
ness ; and it is a contradiction into which we are not in
danger of falling {/"we are in the light of the freeness of the
grace of God — that is to say, are seeing that all that inspires
trust in Christ, a right intelligent trust, exists in Him in rela-
tion to us all alike : therefore that no one is justified in trust-
ing if any other is not free to trust.

But men feel comfort in the confidence felt by others
(especially if that confidence is felt in dying), who do not yet
see the same confidence free to themselves, because, where
they see this confidence and believe it real, they ascribe it to
some excellence in the person's self who is expressing con-
fidence, and not to their clear seeing of Christ's trustworthi-
ness. And this misconception is not removed by any words
by which the endeavour is made (as by the dying it so often
is) to turn the thoughts of surrounding friends from oneself
to Christ. These words fail of their aim, because they are
heard simply as the language of a beautiful humility, and so
hearing them we are left admiring the dear one taken from
us, but not brought ourselves one bit nearer to the faith we
have witnessed, or to that knowledge of Christ by which it
was sustained.

Rightly considered, another's faith is to us a call to taste
and see that God is good ; that those who trust in Him are
blessed.

328 MEMORIALS. chap. xv.

To his Second Son.

AcHNASHiE, 13th January, 1872.

Many thanks for all your letters. I am very thankful for
all that refreshmg of your home feelings of which you speak,
although it be accompanied by a corresponding liability to
symptoms of home-sickness. Sickness of whatever kind has
a bright as well as a dark side, because of the value as men-
tal discipline which belongs to it. But home-sickness has a
peculiar compensating element in the preciousness of the
home feeling to which it belongs.

We have our part also made more trying, — our home, so
to speak, made to be a less perfect home ; that is, less rich
in what gives its sweetness to home. The temporary increase
thereof while you were with us, we now miss, and its with-
drawal did not leave us where we were, because of that
blank of which you speak as what is more peculiarly felt
by those left behind, as I have long ago learnt to be the case.
But we would not part with our feeling of blank ; for like
home-sickness it has its compensating element, and the sweet
after all prevails.

To his Youngest Daughter.

AcHNAsniE, 8th February, 1S72.

Our precious young traveller reached us safe and well, by
the expected boat yesterday, in an hour of most exquisite
Gareloch loveliness : land and sea sleeping in bright tran-
quillity ; all nature smiling on our happy meeting. The
darling came to us without the slightest approach to shyness
or misgiving ; — grandmama and grandpapa to her names of
love as truly, though in a second place, as mama and papa,
inspiring equally the confidence which love believed alone
inspires. Oh what a parable !

1S71-72. '' REMINISCENCES Sr- REFLECTIONS." 329

To his Eldest Son.

AcHNASHiE, 8th February, 1872.

M. came home yesterday, bringing our wee sweet Mary.
The wee pet has made out the journey well, and is here a
most bright sunbeam. It is very pleasant to see that we
have not had an acquaintance to make, but that between
photographs and talk about us, she has felt as knowing us
all the time since she was here twelve months ago. She has
developed very much and very delightfully.

We had much pleasure in our dear friend Mr. Duncan's
week with us. He was interested in my manuscript, and
hopes I may be able to go through with it. I have just begun
again — a last attempt. If I am not spared to reach the other
side, I may at least leave something recorded of my thinking
for you and the rest.

Our mail letters from each of the boys are very pleasant,
keeping us much up with the course of life with them. ]\Iy
beloved Mr. Erskine used in later years to dwell on the pre-
ciousness of the gift of relations, which he thought had at
one time been undervalued among us through dwelling too
exclusively in the new relationship which our Lord so com-
mends, when asking, " Who is my mother, and who are my
brethren ? " and Himself answering, " Whosoever doeth the
will of my Father in heaven, the same is my brother, and
sister, and mother." In his case, the original bond and the
new bond were so coincident, that he would have felt it diffi-
cult to distinguish between their practical values, the latter
exalting what it was added to.

To the Same.

ACHNASHiK, 1 6th February, 1872.

I am feeling much anxiety about my beloved sister, whose
many trying partings have, I think, their climax in this part-

330 MEMORIALS. chap. xv.

ing with James. But I know the trial of faith, where faith is
real, only deepens the conviction that we may rest peacefully
in God's choice for us ; while we could not in our own.

We do not find it easy to suspend our actual desire on
our God's yet unmanifested will, while praying for what we
can rightly desire only conditionally. This combination we
see perfect in our Lord's prayer, "If it be jDossible let this
cup pass from me ; nevertheless, not as I will, but as thou
wilt." I know that many regard a conditional element in
prayer as incompatible with real faith in prayer ; and there
is a danger of hiding from ourselves our lack of faith in say-
ing, " If thou wilt." But I could not, as to many things for
which I pray, pray unconditionally ; while yet in praying I
am not simply, as it were, preparing myself to welcome some-
thing which would have come to me at all events. " Be careful
for nothing ; but in every thing by prayer and supplication,
with thanksgiving, let your requests be made known unto God."
Requests with prayer and supplication must be definite choos-
ings, and positive desires. What we are to " make known
to God" are our requests. " Thanksgiving" implies the faith
that our requests are graciously considered and granted, if
that is best for us ; which condition they include. Is this
equivalent to expecting what was to have been at all events?
If so, then quiet waiting upon the evolving of what is to be,
would be a more intelligent and natural attitude than prayer
and supplication. However much I come short in acting
up to my faith, in the free communion of my heart with my
God as to all to which I permit a place in my heart, my
faith is that my desires, cherished in the light of God,
ought to ascend to God as requests, with the confidence that
they will have a weight with Him in accordance with that
constitution of the kingdom of God of which the ordinance
of prayer is a part. Is it not as one living in the light of
this kingdom of God, and himself enjoying through prayer
what he promises to prayer, that the apostle adds, "and the

1871-72. DIFFICULTIES REGARDING PRAYER. 331

peace of God, which passeth all understanding, shall keep
your hearts and minds through Christ Jesus " ? This promise
is manifestly the promise of a participation in that peace
which the Lord spoke of to the disciples as His " own
peace;" and which they must have learned to connect with
His life of prayer.

I believe that one source of the difficulties in having faith
in God as the " hearer and answerer of prayer," is the vague
conception of some divine end which all that takes place is
subserving — hid from us, but the filial cause of all that takes
place — the reason in the divine inijid why it takes place ; nay,
why it must take place, and contribute its part to the great
result, which otherwise would fail. This is fatahsm, or opti-
mism ; that is, a fixedness in all things contemplated as sim-
ply a necessity, or as at best a good necessity ; — a necessity
assumed to be good because God is believed to be good ;
but the manner of the goodness remaining hid, because the
end, which will justify its claim to be goodness, is hid :
assumed to be wise also, because God is wise; but the
manner of the wisdom remaining in like manner hid,
because the relation of the divinely-chosen means to
the divinely-determined end is hid. The ordinance of
prayer disallows this conception. It belongs to that moral
and spiritual constitution of things which, as to all that
concerns man, implies a moral and spiritual end on the
part of God intelligible to man, and moral and spiritual means
in relation to that end of which man can see the wisdom. So
that here an answer in light to the question, " Why is this so
or so ?" must be a moral and spiritual answer in which we can
give glory to God. The ordinance of prayer is thus to be
understood and appreciated. He whom it became, in bring-
ing sons to glory, to make the Captain of their salvation per-
fect through sufferings (Heb. ii. 10), has given /nzj'^r and the
answer of prayer a place both in these sufferings, and in our
participation in them in being saved through them. Is not

332

MEMORIALS. chap. xv.

"asking and receiving"' the brief statement of the inner Hfe
of Christ in the work of redemption ? Nothing can be fur-
ther removed from the conception we receive of our Lord's
mind in relation to the Father than the conception of a
fatalism or optinusm waiting on the evolution of a fixed course
of things in passive acquiescence. Not a will of God which
is a fate ever necessarily fulfilling itself in everything alike
that takes place, but a will of God which is a moral will,
fulfilled in goodness, resisted and gainsaid in evil-, is seen
ever present before His mind who came to do the will of
God, " having his law hid in his heart ;" — a will, the faith of
which took first the form of prayer, then of word and deed
in sequel to prayer.

Monday, 19th February, 1872.

My beloved Donald, — These sheets were written at in-
tervals. I have read them over, and though I can anticipate
questions suggesting themselves as you read which I have
not noticed, I trust the answers will also suggest themselves.
We had a good sermon from Robert yesterday, from the
words, " I thank thee that thou hast hid those things from
the wise and prudent, and revealed them to babes." — Your
loving father,

J. M'L. Campbell.

The above was the last letter which my father wrote to
me. After finishing it he said to Mrs. Campbell, " I have
written a long letter to my boy ; it must do for him for a long
time." This was on Monday, 19th February. That after-
noon he went to see his old friend, Mrs. Robertson, Strouel
Lodge, who was dying \ and he prayed with her. On his
way back with Mrs. Campbell he stopped in the garden,
to superintend the planting of some new roses, whose
flowers he was not to enjoy.

1871-72. LAST WORDS. 333

Next day he was all the morning at his desk, and he wrote
with more than usual ease and fluency. The passage which
he then composed forms the last four pages of Reviiniscetices
and Reflections ; and it shows that his mind was clear and
vigorous to the last. The subject was a difficult one — "the
relation between our thoughts of God and righteousness."
Some days before, he had been unable to express his
thoughts satisfactorily ; but now he wrote without difficulty.
The passage ends with these last 7vords : " The relation of
faith to righteousness, then, is the relation of our response
to God, to God's voice to us. It is thus a reflection of the
divine righteousness. A reflection which is one with what it
reflects is righteousness — a living reflection from and in
the whole man — thought and will, intellect and spirit." In
the evening he was well and cheerful ; and finding his sight
better than it had been for some time, he read aloud from
Lockhart's Life of Scott ; pausing once to express his ad-
miration of Scott's knowledge of human nature. At family
worship his prayer seemed even more than usually beautiful
and solemn.

That night, or rather very early next morning, he was
taken ill. A few particulars of his brief illness may best be
given in the words of her who nursed him through it all.
" The morning he was taken ill" (Mrs. Campbell wrote two
months after) " before the doctor came, he said that there
was something in this pain that he never felt before : ' God
will give me strength to bear what He sees good for me ; and
then, what a rest to know that I am in my Father's hands :
He knoweth my frame.' " Although he suffered much, his
mind continued clear during the first two days. On Thurs-
day Mrs. Campbell heard him repeating the words, from the
first question of the Shorter Catechism, " Man's chief end is
to glorify God, and to enjoy Him for ever." " His mind
(she continues) was very full of this ; and once he said to
me, ' I never saw so much meaning in these words before.'

334 MEMORIALS. chap. xv.

His whole heart was full of these thoughts ; and he felt what
a blessing it was that these words were taught to all the
children in Scotland : he added, ' but how few do know
them ' ; and then he spoke of the great darkness that was
covering the land, and many other words that I cannot now
write." On Friday his mind was not clear; but he was
heard slowly repeating to himself the first of the five hymns
which are printed at the end of all Scotch Bibles, beginning
-with the words —

" When all thy mercies, O my God !
My rising soul surveys,
Transported with the view, I 'm lost
In wonder, love, and praise."

On Monday morning his eldest son arrived from London ,•
and he knew him and addressed him by name : but that was
all. Early on Tuesday morning, 27 th February, he was
released from his sufferings.

Little need be said of his funeral, which was attended by
a large company, including many members of his former
congregation in Glasgow, and some of his old Row
parishioners, as well as many ministers of the Scotch
churches. The services were conducted in Rosneath Church
by Mr. Story and Dr. Macleod ; and funeral sermons were
afterwards preached by both these friends. Dr. IVIacleod's
sermon was published in Good Words for May, 1872 ; and
it records in glowing language his warm aff'ection and enthu-
siastic admiration for his " oldest and dearest friend."

" Dr. Campbell," he said, " was the best man, without
exception, I have ever known. This is my first, most decided,
and unqualified statement. His character was the most per-
fect embodiment I have ever seen of the character of Jesus
•Christ. . .

"I never perceived in any other such a constant

1871-72. DR. STORY'S SERMON. 335

sense of God's presence. This impression was not neces-
sarily conveyed by anything he said, nor by what is
called religious conversation ; but one felt as if there was
another person, though unseen, always with him. This
sense of God's presence was also seen in the reverent awe
with which he spoke of Him or uttered His name, and in
the solemn manner also in which he read the Scriptures.
... To him the written word presented to the outer eye
or ear what was in harmony with all he saw or heard of God
as seen by the inner eye, or heard by the inner ear of the
spirit, as taught of God. More touching still were his
prayers. These were, indeed, an opening up of his whole
heart in holy awe and loving confidence in God, and in
righteous sympathy with His will." ^

Dr. Story's sermon was also published, but is now out of
print. I am permitted to quote from it the following passage,
referring to the quiet evening of Dr. Campbell's life, which he
spent in the parish of Rosneath : —

" Though to those who mourn him there is ' strong con-
solation ' in the knowledge of his testimony borne, and of
his works that follow him, it is difficult for them as yet to
admit any thought but this — that he is gone. We may read
and ponder the words he wrote ; but we can hear his voice
no more, in that converse which was always so rich in sug-
gestive thought, in human kindliness, and in Christlike
charity. We can witness no more that life, which, to all who
knew the manner of it, was the likest they could picture to
that of the Divine Example. Yet we can think gratefully of
that calm autumn of his days which he came to spend amongst
us here. He had fought a good fight, he had finished his
course, he had kept the faith; and he found here,. close to
the unforgotten scenes of his early ministry and early troubles,
the haven of his repose. No bitterness had ever crossed iiis
1 Good Words for 1872, pages 353, 354.

336 MEMORIALS. chap. xv.

thoughts of these ; but now his memory of them was full of
content and peace. 'These things,' he said, 'are in the
hands of God, and what has been is best.'

" As the end, which none foresaw, was drawing nearer,
friends from far and near gathered round him to do him
honour ; to express at last, in enduring form, the gratitude
and reverence and affection, that had grown through so
many years. The world knew his name and acknowledged
his worth. Peace and prosperity were in his home. Every
compensation for injustice and wrong that this life could give
had been given. The Lord had brought forth ' his righteous-
ness as the light, and his judgment as the noon-day.'

" And now he rests in a spot dear to his own heart, and
closely linked with his memory. You can from his grave
see, a mile away, the hills of his old parish. A few steps
from him, lie the ashes of the friend who shared all his
counsels and stood by him in his trials, long ago. Within
the now broken walls, which cast their shadow on his resting-
place, he often preached the word of life to that friend's con-
gregation, the fathers and kindred of many here.

" May he rest in peace until the resurrection of the just :
and may we, brethren, have grace to be followers, even afar
off, of such as he I As one after another is taken from us,
may we be led, ever more and more, to live as strangers and
pilgrims on the earth, to walk by faith and not by sight, and
to desire more earnestly the full revelation of that divine and
eternal kingdom, wherein all who have loved the Lord and
served Him heartily shall meet in the presence of their
Father ; to whom be all glory in the church, throughout all
ages. Amen."

Of the many letters of sympathy which were received after
his death I will quote only one. Professor Lushington
wrote :

"Since I had the privilege of first knowing your father,

1871-72. CHARACTERISTICS. 337

now many years have past ; and wherever I have met him I
felt deeply the presence of a heavenly nature refined and
sublimed by dwelling amid contemplation of high truths : a
spirit open-eyed and fearless, and withal humbly reverent and
loving. So pure and holy a life when removed from our
view is not wholly lost to us even here ; it leaves a light that
may guide us in the way we walk. I trust that there are
many among younger men whom his words and example
may enlighten and strengthen, and inspire with the love of
truth and goodness.

" Nearly a year since, I last had the pleasure of seeing
him, when there was a topic of special interest to both of us :
our common deep regard and affection for Mr. Erskine of
Linlathen, then lately deceased — of whom he spoke with
feeling not to be forgotten. No doubt you know his genuine
reverence for a character so akin to his own."

Many notices of Dr. Campbell's death appeared in the
newspapers ; and the following passage is taken from the
Glasgow Herald of February 28th, 1872 :

" Dr. Campbell was one of the most just of men, with a
justice that could only come of charity. As in his writings
his statements of the views he controverted were fair, and
even more than fair, so in the more difficult task of judging
of the character of personal opponents — enemies he could
scarcely be said to have — he was absolutely unbiassed by
personal feeling. He seemed, indeed, sometimes to go to
the extreme of inventing good motives for those who had
them not. If it was possible to ascribe a good motive, he
never ascribed a bad one. Yet this did not arise from any
lack of moral force of intensity of feeling, but partly from the
strict self-repression of a mind determined to be just, and
still more from the charity of one who believed in men
because he loved them, and to whom Christian love was a
love, not merely of all men in general, but of every man in
particular.

VOL. II. Y

338 MEMORIALS. chap. xv.

" Of the incidents of Dr. Campbell's life we shall not here
attempt to speak. At present it is enough to say, that the
struggles and controversies of the earlier part of his career
left no bitterness in his own heart, and we believe that they
left little or none in the hearts of others. He lived to see a
gradual and marked change in religious thought, which he
himself had greatly contributed to produce ; and this was
strikingly evinced by the fact that only a few months ago an
address was presented to him, along with a token of their
respect and admiration, by upwards of a hundred of tlie
leading clergymen and laymen of various churches, and that
on that occasion the Moderator of the Church of Scotland
expressed his conviction that the expulsion of Dr. Campbell
from the church was an event deplored by many of its truest
friends, and one which could not occur at the present day.
In closing this notice, we may add that Dr. Campbell's last
days were spent near the scene of his early labours, sur-
rounded by the love and reverence of his family and of
many friends, in whose hearts his memory will never die."

In accordance with the intention expressed at the outset,
no attempt has been made in these pages to describe Dr.
Campbell's character, or to estimate his position as a theo-
logical writer. Such an attempt seemed forbidden to one
standing in so intimate a relation to the subject of the book.
For this reason I am the more glad to be able to supplement
those brief tributes to my father which have just been quoted
by a letter which Principal Shairp has most kindly written
to me, recording his recollections of my father, and of con-
versations with him on subjects of the deepest interest.

My dear Mr. Campbell,— From early days in our family
the name of Mr. Campbell of the Row was familiar. At that
time, the fourth decade of this century, " The Row Heresy,"
as it was then called, was everywhere spoken against. But

1

1871-72. PRINCIPAL SHAIRFS LETTER. 339

through some members of the Stirling of Kippendavie family
who used to visit in our immediate neighbourhood, and who
were devoted to your father and his teaching, sermons and
addresses by him and his friends found their way into our
household. They were read by some and produced their
own impression ; and that was that, however they might be
discountenanced by the authorized teachers of the day, they
contained something more spiritual and more appealing to
the spirit, than was at all common at that time. One
small book that was especially valued was ' Fragments
of Exposition,' which contained notes taken of discourses
delivered by your father after he left the Church of Scot-
land. I well remember about the years 1845 and 1846,
at Oxford, after having heard and read a good many
of Mr. Newman's sermons, and being much impressed by
them, turning to this small book of your father's discourses ■
Though they came from a different quarter of the doctrinal
heavens, and had no magic in their language as Newman's
have, yet they seemed as full of spirituality, and that perhaps
more simple and direct. They seemed equally removed
from the old orthodoxy of Scotland, and from the spiri-
tual teaching of the best Oxford men, confined as that was
within a sacerdotal fence. Perhaps I do not rightly ex-
press it, but I remember very well how soothingly many of
his thoughts fell on me during those years.

Again, when I used to visit Norman Macleod at Dalkeith
during the years from 1843 till 1850 he always talked much
of your father, and of the refreshment of spirit he found in
converse with him. For during those years Norman was
very isolated and lonely in his church relations. He groaned
in spirit over the deadness and want of sympathy of those
who had remained within the Establishment, and of course
he could not find sympathy in those who had left it. Your
father's visits to him from time to time were then his chief
human support.

340 MEMORIALS. CHAP. xv.

It was when Norman went to the Barony Church,
Glasgow, that, on visits to him, I first met your father. All
that I saw of him and heard him say, during those inter-
views, was in full harmony with what I had been led to
expect. But as there were always three of us present at
those times, I had no opportunity of conversing with him
alone. After I came to St. Andrews and began to visit the
late Mr. Erskine at Linlathen, and in Edinburgh, he too
spoke even more of Mr. Campbell than Norman Macleod
had done. Often he would revert to the time of their first
acquaintance, and tell me about their experiences then.

In one visit to Mr. Erskine at i6 Charlotte Square I had
a quiet hour of talk with your father on Sunday, March 1 1 ,
i860. Of this conversation, I made the following notes
shortly after : —

With regard to the realizing a continual sense of God's
Fatherhood and immediate presence, which he so urged as
the great practical support for right living and right doing,
he was asked :

Is not this something which a man may realize in his
chamber, on his knees, but can he bear it with him into the
busy world? Will this sense not be scared away by the
noise of the market and the exchange ?

He said, no doubt it is a narrow way to walk in, this. To
do all our business actively, and yet while doing it to feel
that it is the business our Father has given us to do, and to
do it with the present sense that we are doing it for Him,
and in His immediate presence. But this once believed in,
and taken with us into our work, instead of being a hin-
drance, would enable us to do it better than we could do
without such a sense of His presence. It would make us
calm, it would make us see more clearly all the bearings of
Avhat we were doing. It would take away the self-light which
obscures, and give us instead God's light wherein we see
clearly. We must not however seek too high a link between

1871-72. PRINCIPAL SHAIRPS LETTER. 341

our particular work and God's great purposes on earth. A
man may have to drudge at a mechanical routine day after
day, week after week. His heart may at times sink within
him, not seeing any bearing this routine has on the coming
of God's kingdom. But he ought not to puzzle himself with
trying to find the link. Enough if it is our Father's will for
him. Let him do it faithfully, in the full sense that it is
what God has given him to do, and he need not seek to
see more.

Again in answer to a question, how is a man to know
for himself, or to satisfy another, that what he calls knowing
God, meeting with God, is not a delusion of his own feel-
ings, how is he to be sure that he has ever got beyond the
circle of his own subjectivity? — he first quoted the text,
" He that cometh unto God must believe that He is, and
that He is the rewarder of them that diligently seek Him."
And then he went on to say that Faith is itself to him who
has it its own evidence, and cannot be proved to be true
by any extrinsic evidence. He would have said, I suppose,
to him who doubts whether God can indeed be met. Try
it honestly, and you shall know. He said, further, that
in communion with God we must not look for any sign,
or strong vivid impressions borne in upon the feelings, but
must be contented with the quiet outgoings of faith, in the
certainty it brings that it has an object which is real More
than this may be, often is, given, but this more is not
necessary to a true faith.

He mentioned that once in recent years, after the death
of his brother, when his own whole body and mind were
very much shattered, he found all the scaffolding of thoughts
and arguments, which he had laboriously built up, fall away,
and there was no help in them. What he might have
offered to others at a like time, were then wholly unavailing
for himself. One thing only was helpful, (and this, he said,
was a precious lesson to him,) he had to begin at the old

342

MEMORIALS. chap. xv.

beginning — he had to be just like a child, to believe, to
put forth simple faith, where he could see nothing, to
roll himself over upon God. And this, I think he said^
brought comfort when nothing else did.

At another time, while speaking on the subject, he said
that he did not think the power of self-introspection, or
the power of analysis, or the mental refinement which
high education gives, were any helps to realizing God —
rather perhaps hindrances.

He then spoke of a criticism of his own book on the
Atonement which had recently appeared in the National
Revieiv. That criticism objected, among other things, that
Mr. Campbell's view presupposed a realistic theory of
Christ as containing all humanity in Himself Mr. Camp-
bell did not feel this to be a weighty objection. For if
we believe that all men live and have their being in God,
and yet that their separate individuality remains intact, it
is not more difficult to believe that Christ has in Himself
all humanity as its Root, and its Head, without interfering
with our separate and distinct individuality. Nor did he
feel the force of another objection to his book in the same
criticism, — that Christ could not repent, because repentance
implies a personal sense of guilt. It is not, as the Reviewer
says, that Christ's repentance is made by Mr. Campbell
to be the substitute for our repentance. His is not the
substitute for ours, but the fountain of it. In Him, and
in the light which He manifests of the Father's character,
and of our sin, only can we truly repent. " By the which
will we are sanctified through the offering of the body of
Jesus once for all." It is the will of the Father, which
Jesus wholly met and fulfilled, which entering into a man,
and acquiesced in by him, made his own, really sanctifies
him. But it can only enter into us, Mr. Campbell said,
in and through the shedding of the blood of Jesus. " The
wages of sin is death." This is the Father's eternal irre-

1871-72. PRINCIPAL SHAIRP'S LETTER. 343

versible way of looking at sin. He does not change this
will. But Christ meets this will, says, ' Thou art righteous,

0 Father, in thus judging sin ; and I accept Thy judg-
ment of it ; and meet it. I in my humanity say Amen to
Thy judgment of sin.'

Then he added, those who like Maurice regard Christ's
work as only taking away our alienation, by making us see
the Father's eternal good-will toward us, as this only and
no more, they take no account of the sense of guilt in
man. According to their view, there is nothing real in
the nature of things answering to this sense of guilt. The
sense of guilt becomes a mistake which further knowledge
removes. All sin is thus reduced to ignorance.

At another time, when speaking of Christ as the Head
of humanity, I understood your father to say that he
thought it one of Mr. Maurice's great dangers to carry this
so far, as to absorb in it all sense of our own individuality.

Lastly, recurring again to his book and to the objection
that it makes the Fatherly character overpower that of the
Judge, he said that God could not be an all-wise and right-
eous Father, if He did not judge. But he thought the
Father came first in order of nature, just as a child loves its
parent first, without knowing why or how. The Gospel is
before the law, as St. Paul shows, though the law comes in
and has its place. As to Mr. Erskine's saying, " He judges
only in order to save, to bring the soul to know its Father,"
he thought Mr. Erskine looked so entirely to the remoter
end that he forgot the nearer. Mr. Campbell thought that
God punishes, no doubt, to save and bring to the truth ; but
He punishes also directly and immediately to testify His
displeasure at sin.

This is the main part of what I afterwards noted down of
his conversation during that hour.

Of other times when I met and conversed with your father

1 have kept no record, and therefore cannot recall them

344 MEMORIALS. chap. xv.

now. But of two days' visit he paid me at St. Andrews in
July, 1868, I have a very distinct remembrance ; though I
took no notes of what he then said. As we walked about
during these two days, he talked of many things besides
theology — indeed he did not enlarge on this subject, unless
when questioned, and this I did not then do. I remember
his speaking of St. Columba with great interest, and quoting
a Gaelic verse said to be by him. I put it down at the time
and have it somewhere. What especially struck me of his
conversation at that time was the extent to which during
recent years he seemed to have opened his mind to subjects
of general literature and philosophy. In all his remarks on
these there was a weight and originality one seldom meets
with, as of one who knew nothing of the common and
wearisome hearsays that pass current among the so-called
educated, but as if everything he uttered had passed through
the strainers of his own thought, and came thence pure and
direct. Whatever he said bore the mint-mark of his own
veracity ; and commended itself as true, — true that is, not
only as regarded him, but true in itself All his judgments
of things and of men, while they betokened that subtle and
reflective analysis which belonged to him, had a scrupulous
justness and exactness. Penetrating inwardness there was,
and watchful conscientiousness of thought, but at the same
time eminent sanity of judgment. Above all, you felt that
all his thoughts and feelings breathed in an atmosphere of
perfect charity.

One or two theological items I can still recall. Shortly
before he left me, in speaking of his own book, he dwelt on
the importance of that part of it which dwells on the retro-
spective aspect of the atonement. This aspect, he said, was
in his view essential to the full truth of the doctrine. He
spoke with regret of the fact that many who had sympathized
so far with his view had dropt this aspect out of sight, and
had taken up solely what he says of the prospective aspect

1871-72. PRINCIPAL SHAIRP'S LETTER. 345

of the atonement. This I understood him to say was to
misrepresent his position, and to give a quite inadequate
view of the great subject. Owing to this one-sided repre-
sentation of his view it had come to pass that he had been
identified with Maurice, which, if his book were fairly inter-
preted, he never could be. I inquired how far he agreed with
the view which Mr. Erskine took of the relation of the
Father and the Son — the view which Mr. Erskine afterwards
set forth in his last work, The Spiritual Order. As far as I
now remember he liked what was positive in the view, but
thought it had a negative side which he could not agree
with. He feared that in Mr. Erskine's view the personality
of the Holy Spirit might be lost sight of; and from this he
shrank.

These are the chief things I remember of that visit. You
\vill not expect me to say anything of the impression left
on me by your father's character. This only I may say,
that like all who were admitted to know him, I felt then
as always that he was one of the ^tw men I have met
who are truly described by the words 'holy' and 'saintly.'
A remark which Norman Macleod made about him in
the funeral sermon he preached shortly after his death,
struck me at once as exactly expressing Avhat I had often
felt. It is that whenever you conversed with him alone
he made you feel that there was a Third Being there in
whose presence he distinctly felt himself to be. Norman
wrote that sermon I know under much pressure of spirit,
and as far as the wording goes, it is but a broken utter-
ance. But it contains much of what lay nearest Norman's
heart. In the last night I ever passed with him, he was
full of your father, and what he had been to him. It was
on the 1 8th March, 1872, when we travelled together by
the night mail train to London. Norman had been but
a week or two before i:)resent at your father's funeral.
He said in his own characteristic way that he had never

346 MEMORIALS. chap. xv.

before felt so thankful for the privilege of extempore
prayer, as that, when called on to take part in the cere-
monial in Rosneath Church, he could kneel down beside
the coffin, and pour out his heart in thankfulness to God
for all that your father had been to him.

He then talked long about him, and how much he had
received from him during all those years from boyhood.
He said that if he were asked to write your father's life,
it would probably be the last thing he would ever write,
and he would throw his whole heart into it, and try to
make it the best. Before three months from that time
were over, dear Norman was called to go where your
father had just gone.

INDEX.

Advent, Second, ii. 255-257.

Argyll, Duke of, i. 157, 213, 230; ii.

3, 44, 115, 188.
Argyll, Bishop of, ii. 4, 127, 184, 189;

letters to, ii. 99, 149, 153, 154, 155,

175, 211, 266, 271, 278, 323.
Arnold, Dr., Life of, i. 187, 230.
Arnold, Matthew, ii. 247, 251, 254,

269, 282.
Arran, visits to, i. 221, 278,282; ii. 24-

26; views of, i. 337; ii. 95, 96.
Articles of the Church of England, i.

192; ii. 32.
Ascension, the, ii. 233.
Assurance of Faith, doctrine of, i. 40,

50, 51, 63, 69, 70, 84, 109; ii. 18.
Atonement, Universality of the, i. 50,

54, 69, 83, 203; ii. 18; nature of the,

i. 203, 207. see ^'■Nature of the

Atonement."

Bacon, Fischer's book on, ii. 172.
Baird, Principal, i. 8, 14, 16.
Baptismal Service, ii. 21.
Belgium, tour in, i. 167, 187-189.
Bickersteth, Mr. Edward, i. 167, 190;

correspondence with, i. 191-193.
Brainerd, Life of D., i. 33, 59, 269; ii.

315-
"Broad Church," the, ii. 132, 14S, 165.
Browning, ii. 131.

Bunsen, Chevalier (afterwards Baron),,
i. 213; his Hippolytns, i. 244; at
Heidelberg, i. 277; his Sigjis of the-
Times, i. 287; his death, ii. 10.

Butler, Bishop, ii. 80, 169.

Caird, Dr., ii. 189, 208, 297.

Caird, Professor Edward, ii. 12, 158,.
174, 297.

Calvinism, reaction against, i. 203;
treatment of, in book on the Atone-
ment, i. 267, 269, 294.

Cambridge, visit to, i. 333.

Campbell, Rev. Dr. Donald, (father of
Mr. C), educated at Aberdeen, i. 2;
his " Synod Sermon," i. 28, 263; his
speech in the General Assembly, i.
78; last letter to, i. 165; his death, i.
166; letters referring to him, i. 153,
168-173, 179, 181, 232, 270; ii. 66.

Campbell, Mr. D. (Mr. C's brother),.
letter to, i. 24; visit to Kilninver witli,
i. 179; Mr. C. travels with, i. 167,
187, 195-199; his death, i. 306; refer-
ences to him, i. 388, 309, 324; ii.
103.

Campbell, Lord John (afterwards Duke

of Argyll), i. 56, 157, 195.
Campbell, Dr. George, i. 2.
Campbell, Isabella, Fernicarry, i. 35,

40, 44; memoir of, i. 48, 60, 268.
Candlish, Dr., i. 273; ii. 120.

348

INDEX.

Carlyle, Thomas, his Histoiy of the
French Revolution, i. 142, 144; his
Life of Sterling, i. 237-240.

Carlyle, Mr., Counsel for Mr. Campbell,
i. 77; letter to him explaining objec-
tions to Irvingite system, i. 103, 115.

Catholicity, ii. 185, 223.

Chalmers, Dr., i. 51, 78; in Paris, i.
150-155; his death, i. 207, 208; Life
of, by Dr. Hanna, i. 218; other refer-
ences to, i. 266; ii. 135, 186, 188.

Christ the Bread of Life, publication
of, i. 212, 23 1; reception of, i. 234,
240; references to, ii. 149, 215; second
edition, ii. 226.

Christmas letters, i. 214; ii. 76, 219,

295-
Church of England, parties in, ii. 164;

liturgy of, i. 320, 331; ii. 220; future

of, ii. 213, 261.
Clough, A. P., ii. 27.
Colenso, Bishop, ii. i, 32, 36, 40, 46,

48, 49, 60, 64.
Coleridge, i. 146; ii. 67, 174.
Colosseum, i. 195, 196.
Como, Lake of, i. 197-199.
Comte, A., his Catechism of Positivism,

ii. 234, 240.
Confession of Faith of 1560, i. 80.
Westminster, i. 70,

71, 84; ii. 34.
Confirmation, preparation for, i. 328 ;

ii. 85.
Conservatives, principles of the, i. 143-

145-
Conversion, ii. 97.

Davies, Rev. Llewelyn, i. 276 ; ii. 140.

Drummond, Mr. Henry, i. 103 ; inter-
view with, i. 119, 125.

Duncan, Dr., Colloqiiia Peripatetica,
ii. 310.

Dunn, Mr. Henry, ii. 49.

Ecce Homo, i. 119, 137, 144.
Edinburgh, visits to, i. 43, 134; ii. 19,

Edinburgh University, Mr. C. studies
at, i. 7-9, 14.

Erskine, Mr., of Linlathen, his Internal
Evidences, i. 27 ; first acquaintance
with, i. 62; references to, i. 61, 107,
I93» 197. 250, 258, 288; ii. 13, 20,
22, 54, 75. 90, 112, 129, 133, 150,
177, 198, 207, 209, 210, 263, 270;
in Paris, i. 148, 155 ; letters from, i.
163, 172 ; his book on Election, i.
138, 219; letters to, i. 164, 206, 224,
233, 235, 243, 265, 272, 285, 289,
293, 296 ; ii. 5, 7, 27, 47, 51, 92,
167, 200, 207, 226, 232 ; his death,
ii. 258, 271, 272 ; memories of, ii.
273) 275 ; his writings, ii. 279, 293,
317; his letters, ii. 314.

Essays and Reviews, ii. i, 2, 8, 10, 12,

14, 15. 32, 33-
" Eternal Life," meaning of, i. 256.

Eucharist, doctrine of, i. 212, 242-250,
324-327; ii. 82, 215, 221.

Faith, not a blind submission, i. 104,
123 ; how related to knowledge, ii.
171 ; gi-ounds of, ii. 262 ; its relation
to love, ii. 301.

Ferrier, Professor, i. 290 ; ii. 1 76.

Final Restitution, doctrine of, ii. 198,

295-
Froude, J. A., his Short Studies, ii.

264.

Glasgow, disturbances in, in 1820, i. 5 ;
Mr. C. preaches in, i. 47, 55; cholera
in, in 1838, i. 93 ; Mr. C. settles in,
i. 102 ; close of ministiy in, i. 307,
317-

Glasgow and Ayr, vSynod of, proceed-
ings in, i. 69; Mr. C.'s speech before,
i. 79, 86; ii. 2.

Glasgow University, Mr. C. a student
at, 1811-20, i. 3-7; confers degree of
D.D. on Mr. C, 1868, ii. 189, 207.

Good Friday, obsei-vance of, ii. 19.

Good Tidings (Sermons, &c., by Mr.
C), i. 62, 71.

Good Words, ii. 50, 334.

INDEX.

349

Hamilton, Sir William, i. 9, 13 ; his
death, i. 277.

Hanna, Dr., i. 218; ii. 13.

Howsonj Dr., ii. 59.

India, letters to, ii. 103-106, 128, etc.

Indian Mutiny, i. 262, 299, 301.

Inspiration, new views of, ii. 13; not
verbal, ii. 51 ; theories of, ii. 64.

Inveraray, Rlr. C. preaches at, i. 91 ;
visit to I, Castle, i. 194.

Irish Church, ii. 228, 250.

Irving, Edward, i. 8; Mr. C.'s first
meeting with, i. 51 ; conversations
with, i. 52, 54 ; preaches at Rosneath
and Row, i . 53 ; his illness and death,
i. 104, 125-128; Mr. C.'s recollec-
tions of, ii. 22, 23, 79.

Irvingism, i. 115; ii. 153.

Italy, stay in, i. 195, 200; recollections
of, i. 204.

Jardine, Professor, i. 3, 15.

Jordanhill, the Smiths of, i. 34, 131,
200, 208 ; ii. 59.

Jowett, Mr., his Epistles to the Tkessa-
loiiians, &c., i. 276, 290, ii. 15 ; his
essay on Interpretation of Scriptu7-e,
ii. 8 ; lectures by, ii. 142 ; meetings
with, ii. 17, 150; compared with
Maurice, ii. 305.

Kant, ii. 174, 176.

Keble, John, ii. 103, 223, 225.

Kilninver, i. 2, 3, 5, 9; visits to, i. 24,
74, 87, 169, 179,. 180, 232, 309,310;
recollections of, ii. 95, 286.

Kingsley, Charles, i. 226, 243; ii. 3; his
Inaugural Lecture, ii. 5.

Lacordaire, ii. 223.

Lee, Dr. Robert, ii. 14.

Leighton, Archbishop, i. 43, 146; ii.
224.

London, first visit to, i. 9; Mr. C.
preaches for Irving in, i. 53; visit to,
in 1852, i. 213, 242; last visit to, ii.
127.

" London Church," formation of, i.

103; Mr. C. declines to join, i. 115,

it sc(].; " spiritual manifestations" in,

ii- 153-
London, Bishop of (Dr. Tait), ii. 103,

146, 147.

Lushington, Professor, ii. 176; letter
from, ii. 336.

Luther, ii. iio, 136, 163.

Lyell, Sir Charles, his Principles oj
Geology, i. 241 ; on glaciers, ii. 67.

Macleod, Dr. Norman (senior), friend-
ship with, i. 21; references to, i. 23,
31. 39> 70, 132, 169, 196, 309; ii. 19;
his death, ii. 42.

Macleod, Dr. Norman, (junior), i. 170;
his account of visit to Canada, i. 191;
at Arrochar, i. 251; references to, i.
297, 309; ii- I, 2, 6, 50, 58, 68, 103,
III, 113; he goes to India, ii. 183;
reception in General Assembly, ii.
210; Moderator, ii. 231, 237; repre-
sents Testimonial Committee, ii. 298,
310; letter to, ii. 305; funeral sermon
l^y, ii- 334-

Macdonald, George, ii. 49.

Manning, Cardinal, i. 213, 242; ii. 99,

Mansel, Dean, his Bampton Lectures,
i. 313; ii. 6; his influence, ii. 14; his
Metaphysics, ii. 177.

Maurice, Rev. F. D., i. 147, 213, 226,
235, 242 ; his Prophets and Kings i.
250; at King's College, i. 254; his
Doctrine of Sactifce, i. 273, 274 ;
Gospel of St. John, i. 293 ; letters to,
i. 330; ii. 43, 217; references to, ii.
3, 10, 12, 36, 45, 49, 144, 211,
305-

Miracles, place of, ii. 80.

Morven, Manse of (Fiunary), visits to, i.
3, 309-

.35°

INDEX.

Nature of the Atonenient, Mr. C.
engaged in writing, i. 260, 265;
publication of, i. 268; reception of, i.
261, 270, 313; reviews of, i. 273; ii.
127, 212; second edition of, 165, 182;
third, ii, 269.

Newman, Dr., i. 192; ii. 99, 103, 107,
260; his Grammar of Assent, ii. 284,
286.

North British Review, ii. 26, 128, 190.

Oban, Mr. C. preaches at, i. 88, 91,
102.

Ordination Service, ii. 91.

Oxenham, H. N., his CatJiolic Doctrine
of the Atonement, ii. 137, 221.

Oxford, tests at, i. 9, 13, 14; school of
thought at, ii. 158.

Oxford, Bishop of, ii. 59.

Paris, Mr. C.'s residence in, i. 130,148-
155; society in, i. 149.

Tenney, William, (afterwai'ds Lord
Kinloch), i. 2, 4, 32, 38, 72; ii. 20.

Plumptre, Professor, ii. 143.

Prayer, seasons of, ii. 36; reality of, ii.

39; difficulties regarding, ii. 140, 217,

249, 330-
Prichard, Rev. C. E., ii. 190, 23S;

letters to, ii. 191, 215; his death, ii.

248, 250.

Proceedings in Mr. C.'s case, outline of,
i. 68, 69; letters written during, i.
70-78.

Prophecy, interpretation of, i. 211.
Pusey, Dr., his Eirenicon, ii, 103, 107,
113-

Radicals, the, in 1820, i. 5; in 1838, i.
142-145.

Rationalism, ii. 161.

Reformers, the, i. 54; doctrine of the,

i. 83.
Jieviiniscences atid defections, i. 17, 68;

ii. 300, 329, 2,2>Z-

Renan, E., his Vie de Jesus, ii. 62, 72-

75-
Resurrection, doctrine of the, ii. 123;

St. Paul's faith in the, ii. 281.

Revelation, nature of, ii. 53.

Ritualism, ii. 143, 165.

Robertson, Professor James, ii. 6.

Robertson, Dr. John, ii. 78.

Robertson, Frederick W., ii. 12 ; Life
of, ii. 62, 108, 109.

Romans, Epistle to the, ii. ii.

Rome, visit to, i. 195-197.

Rosneath, i. 21, 35 ; Mr. C. conducts
Communion Services at, i. 41, 43 ;
stay at. in 1846, i. 200; illness at R.
Castle, ii. 3, 44 ; Mr. C. goes to live
at, ii. 258, 277.

Row, Mr. C.'s appointment to, i. 10,
15 ; beginning of ministry at, i. 17-
22 ; iirst communion season at, i. 31 ;
second, i. 38 ; last, i. 70 ; opposition
to teaching at, i. 49, 65 ; character of
teaching at, i. 50, 62, 65, 66; fare-
well to, i. 87, 90 ; recollections of
ministry at, i. 253, 269, 336 ; ii. 55,
69, 159, 167, 204, 205.

Ruskin, John, i. 223 ; ii. 97, 205.

Sabbath, Dr. Macleod's speech on the,
ii. Ill, 113; controversy regarding,
ii. 114, 117.

Schleiemiacher, ii. 201.

Science, limits of, ii. 168, 170.

Scott, Mr. A. J., i. 42, 43, 47, 53, 56,
57, 62 ; letter from him on Dr. Camp-
bell's death, i. 171 ; visits to him at
Woolwich, i. 147, 160, 176 ; his
appointment to Owen's College, i.
224 ; he lectures in Edinburgh, i.
225, 226; IMr. C.'s estimate of him,
i. 280 ; his death, ii. 124 ; other
references to, ii. 118, 119, 158, 180,
211.

Scottish Episcopal Church, ii. 157.

INDEX.

Scripture, ]Mr. C.'s manner in reading,
ii. I ; authority of, ii. 46 ; difficulties
in, ii. 94; "Spiritual Criticism" of,
ii. loi.

Sermons preached at Row, i. 62, 65,
336; ii. 159, 166.

Shaii-p, Principal, ii. 27, 58, 131, 173,
210, 213, 263; his Culture and Re-
ligion, ii. 292 ; his recollections of
Dr. Campbell, ii. 338.

Shakespeare, i. 4; ii. 67, 129, 230.

Skye, first visit to, i. 4 ; preaching tour
in, i. 88, 95-101 ; last visit to, i. 99.

Spiritualism, i. 291 ; ii. 56.

Stanley, Dean, ii. 49, 148, 223, 281.

Stoiy, Rev. Robert, friendship with, i.

21 ; letters to, i. 39, 41, 45, 56, 91 ;

references to, i. 59, 60, 89, 156, 268 ;

his death, i. 321 ; recollections of, i.

323-
Story, Rev. R. H., D.D., i. 21, 261,

322 ; ii. 5, 207, 325, 332, 334.

Switzerland, letters to, ii. 66-69.

Taylor, Jeremy, ii. 193.
Temple, Dr., his Sermons, ii. 15.

Tennyson, his Idylls, i. 32^
Arden, ii. 68.

Enoch

Thomson, Sir William, ii. 75, 176,
207.

Thoughts on Revelation, jniblication of,
ii. 2, 17, 18.

Tillotson, Archbishop, i. 2 ; ii. 269.

Tongues, the gift of, ii. 52 ; at Corinth,
ii. 121 ; at Port-Glasgow, ii. 121.

Tullocli, Principal, i. 294, 297.

Tyndall, Professor, ii. 140.

Universalism, ii. 50, 318.

Vaughan, Dr., ii. 109, 145, 146, 147,
212, 239.

Vaughan, Rev. D. J., first visit to, i.
335 ; letter from, i. 338 ; letters from
Mr. C. to, i. 336; ii. 31, 32, 65, 89,
93, 137, 168, 194, 238, 250.

Voysey, JMr. , ii. 293, 304.

Williams, Dr., Stephen's defence of, ii.
19.

Wordsworth, i. 146 ; ii. 206, 259.

Wylie, Dr., of Carluke, i. 32, 40, 70;
ii. 68, 207, 209; letters to, i. 32 1; ii.
95-

I'KINTEIJ liV ROUERT MACLEHOSE, GLASGOW.

UNIVERSITY OF CALIFORNIA LIBRARY

Los Angeles

This book is DUE on the last date stamped below.

ii.

UU bUUIHERN REGIONAL LIBRARY fACILI'

AA 001 296 043