Chapter 14

The first model lodging-houses established in Glasgow, about 25 years ago, owe their existence to the efforts of Mr. Watson, assisted by ex-Provost Blackie, who, with a number of other directors, have since carried on these establishments, very much to the benefit of the community at large. There are altogether three of these model lodging-houses, situated respectively in Carrick Street, M'Alpine Street, and Greendyke Street, and the very large extent to which they have been taken advantage of by those for whose benefit they were built is the best possible justification of their origin.

Mr. Watson's services in connection with the various charitable institutions in the city are too well known to require comment or eulogium at our hands. Both in season and out of season he has always been ready to aid the dissemination of charity and philanthropy, and perhaps no gentleman in the city is more closely or more generally identified with institutions of this kind.

In 1863 Mr. Watson commenced his municipal career, having succeeded Mr. Thomas Buchanan as representative of the Eighth Ward. Two years afterwards he was appointed a bailie, Mr. Blackie, then Lord Provost, having invited his co-operation and assistance in the carrying out of the City Improvement Scheme, which was then in process of being hatched. Mr. Watson was the first deputy-chairman of the City Improvement Trust, and he continued to fulfil that onerous and important office up to the period of his election as Lord Provost, in November 1871. From the very outset he has been a staunch and eloquent advocate of the improvement scheme, against which, however, there was a great outcry raised, and maintained for some time after its adoption by the Council. We may here notice that the scheme embraced portions of the city covering between 50 and 60 acres, and containing a population of nearly 60,000--being equal to the entire population of Glasgow and its suburbs 100 years ago. The valuation of the property to be acquired amounted to L1,200,000, divided into many small holdings. In the summer of 1865 the preliminaries were adjusted and in the winter of that year application was made to Parliament for the requisite powers, which were obtained in the session of 1866. The Trustees were authorised to acquire the property within five years, to levy an assessment on the inhabitants not exceeding a sixpence per pound of rental, with further power to assess for ten years at threepence per pound to meet the expense for the new streets, and to provide for payment of the interest of the outlay as a whole. Power was also obtained to purchase ground for a public park in the north-east quarter of the city at an expenditure of L40,000. Up to the present time the Commissioners have spent L900,000; and so successfully have the affairs of the Trust been managed that there is now enough of revenue to meet the expenditure, while a large extent of ground remains on hand to be disposed of, so that it is expected the cost of the scheme to the public will be even less than the original estimate. The total properties demolished by the Improvement Trustees up to the 1st December 1871 number 1287 houses, with a gross rental of L7367. Of the usefulness and sanitary importance of the Improvement Scheme, even those who were its most determined opponents can scarcely now entertain a doubt. By the demolition of badly-ventilated and miserable dwellings in the lowest parts of the town, the Trustees have quickened the supply of low-rented houses for the working classes, so that within the last two years there have been erected within the municipal boundaries 1728 houses of one apartment, 3921 of two apartments, and 1368 of three apartments. It is not too much to say that from the outset, or at least since Mr. Blackie left the Council, Bailie Watson has been the head and front of the Improvement Scheme. He has taken the utmost pains both in and out of the Council to inculcate its obvious advantages, and it is largely due to his lucid and practical explanations that the public has been reconciled to the Act.

When the exigencies of commercial misfortune compelled the late Lord Provost Arthur to retire from the active discharge of his official duties, in the autumn of last year, Mr. Watson was at once appointed acting Chief. He continued to discharge the duties of the office in a satisfactory and efficient manner until the November election, when he was requested by the unanimous voice of the Council to allow himself to be nominated for election to the place of Chief Magistrate. The honour, we believe, was none of Mr. Watson's own seeking. His time had more than an adequate demand made upon it in other ways; but he was induced to set aside his own large and important business for the good of the city. During the short time he has already sat in the Chief Magistrate's seat, Mr. Watson has exhibited a marked capacity for public business; and it is not too much to predict that his administration will be signalised as one of the most successful and progressive in the annals of the municipality.

REV. DR. WILLIAM ANDERSON.

The Scottish Pulpit since the time of the Reformation has always been able to reckon upon some of the most eloquent and thoughtful preachers of the age. It seems as if the genius of Scotchmen tended towards ecclesiasticism. Religion, or, rather, theology--for there is an essential difference between the two--impregnates their whole existence, and mere children are imbued with pronounced views upon the minutiae of doctrinal distinctions, when they might be supposed to know only the practical bearings of hygienic laws. The Shorter Catechism instead of cricket and football--the Confession of Faith instead of music or other lighter accomplishments--have been inculcated by the early fathers of the Presbyterian Church. Hence the Scottish character is instinct with gravity, and pervaded by an earnestness that is strangely at variance with the levity and looseness common to nearly all ranks and conditions of Englishmen. But while their peculiar form of training has thus exercised a powerful influence in moulding the character and stamping the genius of the Scottish people with the sign manual of dogmatism, otherwise called the _perfervidum Scotorum_, it has also assisted to secure for Scottish preachers a world-wide reputation for eloquence and power. Flippancy and sciolism may pass muster at the bar, or even in the Senate House; but to be effective, the pulpit must possess in a high degree the qualities of earnestness and an ability to "prove all things." Few men have been more strongly fortified with these essentials to success than Dr. William Andersen, minister of John Street United Presbyterian Church, Glasgow. Born in the year 1799, Dr. Anderson is now in his seventy-third year. His father was the Rev. John Anderson, Relief Minister in Kilsyth, who lived to the great age of ninety-two years, and was in some respects equally as remarkable as his more celebrated son. Conspicuous for his extensive spiritual knowledge, vigorous mind, and strong logical power, the father of Dr. Anderson took a prominent part in the religious controversies of the early part of the present century. Besides William he had other two sons, both of whom became ministers of the U.P. Church, and one of whom became his father's assistant and successor. After receiving the rudiments of his education at the parish school, Dr. Anderson entered Glasgow University, where he proved more than an average student. It is worthy of remark, too, that he laboured under difficulties as a student, which, although by no means uncommon in our own day, would likely tend to retard the progress of his studies. His father having only a limited stipend could ill afford to provide for the expenses contingent on the education of his numerous family, and we find that William was not above eking out his limited resources while at the University by undertaking private tuition. Almost immediately after he was licensed as a minister of the gospel, Dr. Anderson received a call to John Street U.P. Church, Glasgow--his first and only charge. This was in the year 1822 when William was only in his twenty-third year. At the time he entered upon the charge of John Street Church, the congregation was in anything but a flourishing condition. Rent by dissentions from without and from within, it was in a lamentably disorganised state, and presented a decidedly uninviting sphere for the maiden efforts of a young and inexperienced minister. But William Anderson was neither disheartened nor dismayed. He approached the work of reconstructing and assimilating his congregation in a spirit of love and charity, which, mingled with tact and firmness, succeeded in subduing the anarchy and mismanagement that had previously prevailed. His victory over the turbulent spirits under his charge was as signal and complete as that he had achieved over the Presbytery, which in March, 1822, consented to his ordination, after having threatened to ostracise him on the ground that he would persist, under all circumstances, in reading his discourses. But that which George Gilfillan has happily described as the "tender mercies of a Scotch Presbytery," did not induce him to turn aside from his purpose, or to make an abject and inglorious submission. From his first start in life, Dr. Anderson showed that he not only held opinions of his own, but unless there was some cogent reason to the contrary, he clung to them tenaciously. So it was with the _casus belli_ of manuscripts in the pulpit. Failing to understand that the use of "the paper" could interfere in the remotest degree with the due and proper effect of the pulpit, and knowing that he could not do either himself or his congregation adequate justice by extempore preaching, Dr. Anderson continued to adhere to written sermons, until the Presbytery at last gave way, leaving him master of the situation. The feud between Dr. Anderson and his Presbytery has been described by himself as "the eleven months of anguish to which I was subjected by the prosecution--I do not say persecution--of the Presbytery for my using my manuscript in the pulpit, and for certain alleged errors and improprieties in my preaching, such as--that in two of my sermons I had quoted Shakespeare." This contretemps proves that the Presbyterian Church was as strongly opposed to the use of manuscripts in the pulpit half a century ago as it is now--or was until lately--to the introduction of organs as accessories of public worship. Fortunately, we have fallen on more tolerant and tolerable times.

If the interference of the Presbytery had no other effect, it tended to secure for the subject of these remarks an exceptional amount of public attention at a very early period of his ministerial career. People were naturally solicitous to improve their acquaintance with the young man, little more than out of his teens, who had had the hardihood to brave the discipline and upset the prejudices of a whole Presbytery on a question which, at that time of day, was considered to be of vital importance. Contrary, in all probability, to his own expectations, Anderson woke up one fine morning to find himself famous. Although there were few outward and visible signs of approval with his rebellious spirit, he yet retained in secret the countenance of many colleagues in the ministry, who had long pined for a freer and more tolerable ecclesiastical atmosphere, and the issue of Dr. Anderson's independence had the proximate result of achieving their release from one of the most grievous and galling fetters imposed upon them by the exacting and puritanical spirit of the times--a spirit which, however well it may have answered the requirements of a less enlightened age, was an insult to the freedom of action that belonged to the nineteenth century. While the Presbytery was left in anything but a dignified position, Dr. Anderson could confidently say, "Veni, vidi, vici!" It was the old story over again. It was not one of the pillars in Israel--it was one of the weak things of the Church that was chosen to confound the mighty.

From the first, Dr. Anderson secured a rare measure of popularity as a preacher. His zeal, energy, and power were acknowledged on all hands, and it is no small tribute to his genius and popularity that in a city where Dr. Chambers was still in the zenith of his fame, where Dr. Wardlaw had built up his splendid reputation, and where, last but not least, Edward Irving was making his magic influence felt, Dr. Anderson was able, not only to hold his own, but to make fresh friends and admirers every day. He seemed to have a special talent for drawing the multitude about him. And yet it was not done by any dexterous shuffle of the theological cards, or by pandering to the morbid passions and tickling the vanities and weaknesses of his hearers. He never hesitated to tell his hearers that they were poor, and miserable, and blind, and naked. Thackeray has ridiculed the idea of a man with a long rent-roll, and a comfortable cushioned pew, believing himself to be a miserable sinner; but, he must have been obtuse indeed who would not wince under this rough and _bizarre_, but terribly earnest and fervid preacher. For a long period he gave a series of evening lectures which were crowded to suffocation, and as the fame of him went abroad throughout all the city, he was often the cynosure of eyes that were neither friendly nor devout. But, if he sometimes failed to make a deep impression, he always succeeded in persuading his hearers of the seriousness and importance of eternal things, so that "many who came to laugh remained to pray."

In most of the great political and ecclesiastical controversies of his day, Dr. Anderson has stood forward as the unflinching champion of justice and mercy. He was a prominent and effective speaker on the Voluntary question; and he rendered effective service to the movement for the repeal of the slave trade. Besides these pet themes, Dr. Anderson has always been a vigorous assailant of Popery, on which he has spoken perhaps more frequently, and with greater effect, than any other man of his time. During his crusade against Popery he received an anonymous letter threatening that if he proceeded with his lectures on the subject of the Mass, his life would be in danger. Nothing daunted, however, he sent the anonymous letter to the head of the Roman Catholic Church in Glasgow, with the intimation that it was still his intention to persevere with his lectures despite threats and cajolery. About this time he challenged to a public discussion the well-known Dr. Cahill, who was then regarded as the champion of the Romish Church in this country. His challenge was respectfully declined; but so bitter was the _animus_ raised against him that on more than one occasion he had to be escorted to the platform of the City Hall by policemen. Finally, he overcame the opposition of the Papists so far as to secure a patient hearing, and it has since been admitted that his lectures were greatly instrumental in arousing public opinion to a just sense of the errors and insidious influence of the priests and the Papacy. There are, doubtless, not a few still living in Glasgow who will remember Dr. Anderson's scathing denunciations of American slavery and the strong sympathy which, from the outbreak of the civil war, he expressed with the Federals. When Henry Ward Beecher visited and lectured in Glasgow, he was supported by Dr. Anderson, who spoke so bitterly and with such emphatic disapprobation against the Southern States and their policy, that his sentiments evoked the hisses of his audience. Nothing discomfited, he pursued the even tenor of his way, until he reached the climax of his argument, when bearing down upon his opponents with irresistible force, he cried out, in a voice of triumph, "Hiss, noo, gin ye dare." On that occasion he created a profound impression by his eloquent appeal to Mr. Ward Beecher to interpose with his countrymen to avert from Britain the consequences which her sympathies for the slave-holding States had justly entailed.

For the greater part of his long ministerial career, Dr. Anderson was without a colleague. About ten years ago, however, the congregation called the Rev. Alex. Macleod (now of Birkenhead) to become his assistant, and he was succeeded in 1865 by the Rev. David M'Ewan of College Street Church, Edinburgh, upon whom the active duties of the pastorate now devolve. Some years previous to Dr. M'Ewan's appointment the old church in John Street was removed, and the present splendid edifice was erected at a cost of upwards of L10,000. It is undoubtedly one of the most handsome and comfortable churches in the city, and presents some architectural features of a unique character.

Although Dr. Anderson has not been a very voluminous writer, some of his works are well known and generally appreciated. His earliest productions, issued in the shape of pamphlets on the subjects of the hour, have not acquired any lasting celebrity; but one or two subsequent publications, notably his "Treatise on Regeneration," and a volume of sermons that appeared in 1844 (and now, we believe, out of print), have placed him in the front rank as a theologian. Some time afterwards he issued a second volume of sermons which were very favourably reviewed, and elicited a complimentary notice from Lord Brougham. Among his later literary efforts we may specify a "Treatise on the Popish Mass," a "Treatise on the Millennium," and a volume on "The Filial honour of God."

On the occasion of his jubilee Dr. Anderson was entertained by his friends and admirers to a dinner in Carrick's Royal Hotel, and on the same evening (March 7, 1871) he was presented, at a soiree held in the City Hall (which was crowded in every part), with a cheque for L1200, as a mark of esteem for his character and talents. On both occasions the chair was occupied by the Rev. David M'Ewan, his estimable colleague and successor, who made the presentation. Dr. Anderson declined to accept the money for himself, but gave it back to be funded for scholarships in connection with the United Presbyterian Church, to be called the "William Anderson Scholarships." In acknowledging the gift the recipient made a characteristic speech, remarking that "in '68, in the course of one month, I preached (at canonical hours, observe) in an Independent Church, an Established Church, a Free Church, and a Methodist Church. A short time before that I had preached in a Baptist Church; and, latterly I have preached in two churches of the Evangelical Union, and I have had a Sabbath afternoon of more than common congeniality of feeling in fellowship with a church of the Reformed Presbyterians."

REV. DR. JOHN KER.

Glasgow seems to be peculiarly favourable to the growth of United Presbyterianism. It is the great stronghold of that body--the garrison from which they send out skirmishing parties all over the world. Some of the wealthiest congregations, as well as some of the ablest ministers in Glasgow belong to this denomination. The "dissidence of dissent" has found favour in the eyes of our merchant princes, and among all ranks and conditions of men the views which, when promulgated by Ebenezer Erskine, caused a shudder to pass through the lines of the hard and fast, albeit not over conscientious theologians of his day, are now hailed with toleration and cordial approval. The growth of United Presbyterianism is one of the most remarkable chapters in our ecclesiastical history. The principles upon which this particular form of creed are founded must be sound at the core, otherwise they could never have achieved such signal and lasting triumphs; but their development was entrusted to men of rare energy, discrimination, and ability--men who have left behind them no unworthy prototypes, although the lines have fallen to the latter in more pleasant places, and their heritage is of a more excellent kind.

The Rev. Dr. John Ker occupies, as his character and accomplishments entitle him to do, a prominent place among the "reverend fathers and brethren" of the United Presbyterian Church. He was born at Tweedsmuir, in the upland pastoral district of Peeblesshire, where his father was a farmer. Here he spent the first years of his childhood, a circumstance which had probably more influence on his future character and tendencies than might be supposed on the first blush. "The boy is father to the man," and while he was yet a mere child, Dr. Ker was laying up a store of memoranda bearing upon the romantic vicissitudes of the "good old times, when George the First was King;" or, perhaps, long anterior to that much vaunted period. The isolated condition of the peasantry and agricultural classes generally in those days prevented the free and constant intercourse which may now be found all over Scotland. Railways had not yet been evolved from the matrix of the future, newspapers were scarce and dear, books were few, the means of education and mental improvement were limited, and thus in the rural districts the reminiscences of the past were handed down in the form of traditions, communicated orally from generation to generation, or assuming the less perishable shape of ballad literature. Young Ker's mind, which was ever ready to receive and retain impressions, became the conservatory of a vast selection of ancient lore, written and unwritten, which he has never forgotten. His memory is quite an encylopaedia of ballads and stories, which it would probably be difficult, if not impossible, to find elsewhere, and upon this rich storehouse he can and does draw _ad libitum_ "for doctrine, for instruction, for reproof," or for the entertainment of his friends. Dr. Ker's ancestors of five generations lie buried in the little rural churchyard at Tweedsmuir, a spot, of which Lord Cockburn says, "It is the most romantic in Scotland." Many are the stories that are still told by the "ingle cheek" of farmers' houses in that deeply interesting locality, relative to the Covenanters who lived in the glens around, and the soldiers who went up there in the '45.