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Q ∞ ^e à iiiiiiiiiiiiiiiiiiiiii ſraenaer Nºſ. US, W. P. º. ºf ſº, tº ºf Nº. Q. º º Mº' Mº'Nº, Mº Kº Nº.º.º.º.º." Jº Jº...º.º.º. - Ný ！ CIIII?III †† HI，II，II,II，II，II，IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII ► ► • • • • • • • • • • • • • • • • • • • • • • • • • • • • •Ñeºs «» ， ， ， ） » C， C， QC ， « » Ce º . ， ， ， ， ， ， « » ， »«， ！» «C» C ： «» ， « » ， ， ， ， ， ， ， ， ， ， ） » «， ！» º «-» ， «C» ）， Īſſiſſiſ º rºllinº ©- e.e. -- - - - - - - - - - - - - - - - - - - - - - 5. *** ~~__. THE SEVENTH MA CLEOD MEMORIAL LECTURE } > . . ~~ | r 2 * , $. ‘, “. . Tw - * - -, - : *. | A wº Nº || 3 | ** THE MINISTRY OF DR JOHN MACLEOD IN THE PARISH OF GOVAN BY ROGER S. KIRKPATRICK, B.D. ' MINISTER AT YARRow WILLIAM BLACKWO OD AND SONS E D IN BU R G H A N D L O N DO N MCMXV PRICE 2/- wez. --- THE SEVENTH MACLEOD MEMORIAL LECTURE The "NA in the Parish of Govan \ DELIVERED IN OATLANDS PARISH CHURCH, THE THIRD \ ... . SUNDAY IN ADVENT, I4TH DECEMBER, I913 ł AND SUBSEQUENTLY EXPANDED * ! } º ºr " | ; : BY * : ROGER S. KIRKPATRICK, B.D. i MINISTER AT YARROW ; '. , ; : | - WILLIAM BLACKWO OD AND SONS ED IN BU R G H AN ID L ON DO N M C M XV All Rights reserved Ministry of Dr John Macleod C O N T E N T S. . PAGE s PART I.—FROM THE DATE OF DR MACLEOD'S INDUCTION f TO THE DEDICATION OF THE NEw PARISH CHURCH 5 PART II.—THE NEW PARISH CHURCH . t tº 76 | PART III.--—FROM THE DEDICATION OF THE NEW PARISH i CHURCH TO THE DATE OF DR MACLEOD's DEATH . Io'7 APPENDices— No. 1-chronicle . . . . . . . 189 : NO. II. —THE ANCIENT MONUMENTS IN GOVAN : CHURCHYARD . º tº e * e . I96 . No. III-LIST OF COURSES OF SERMONS AND IN- ; STRUCTIONS . . . . . . . I99 NO. IV.- LEAFLETS ANNOUNCING SPECIAL SERVICES 204 No. v.–SYLLABUS OF RELIGIOUS INSTRUCTION . 228 NO. VI.-DEDICATION SERVICE . . . . . 24 I NO. VII. —LIST OF PREACHERS AND TEXTS DURING DEDICATION OCTAVE º ſº e º , 264 No. VIII.-SUBJECTS OF WINDOWS IN GOVAN PARISH CH URCH . e ſe C e g dº , 266 290:269 1V Contents. APPENDICES.– NO. IX. —NOTE NO. NO. NO. NO. REGARDING CHURCH BljILDING FUND x.-LIST OF DR MACLEOD's ASSISTANTS CONTRIBUTORS TO * XI.-MEMORANDUM RELATING TO ASSISTANTS’ WORK XII. —LIST OF MEMBERS OF GOVAN KIR K-SESSION IN I&88 . ſº o XIII. —CONCLUDING NOTE 27 I 273 274 28I 283 \ | I -- *i4| º The Ministry of Dr John Macleod in the Parish of Govan. —()— PART I. THE title chosen for this lecture indicates a limited theme. The life of Dr John Macleod, his ministry as a whole, his place and part in the general activities of the Church, his convictions and teaching, his character and personality, are subjects which lie beyond its scope. Some of them have been touched upon already in the first and sixth lectures of this series. The present discourse confines itself strictly to Dr Macleod’s ministry in Govan Parish – a ministry in so many aspects without parallel in the parochial annals of the Church of Scotland that for its full treatment a whole volume would be required. Only the barest outline is attempted here. * See Appendix No, I. 6 The Ministry of Dr John Macleod Dr Macleod was admitted to the charge of Govan Parish on Thursday, the 7th of January 1875.” Al- though in point of form presented to the benefice, he had really been elected by the congregation, to whom the University of Glasgow, acting as Patrons, and exercising their function for the last time, had conceded a certain liberty of choice. He was welcomed at a public dinner held in Govan Burgh Hall in the evening of the same day: the late Mr Morris Pollok presiding. On the Sunday following he was introduced to the congregation by his vener- able father, Dr John Macleod, an ex-moderator of twenty-three years' standing, who, like his father before him, had been Minister of Morven Parish for upwards of half a century. Dr Macleod entered upon office as the seventeenth minister of Govan since the Reformation. Among his sixteen predecessors”—from Andrew Melville to 1 The text of the Sermon preached on this occasion, namely I Cor. ix. 24, was perhaps chosen guilelessly. The preacher was the Reverend W. C. E. Jamieson. * For information regarding the ministers of Govan, see—Scott's ‘Fasti Ecclesiae Scoticanae’; Leishman’s ‘Parish of Govan ’ in ‘The New Statistical Account’; Brotchie's ‘The History of Govan.’ Biographies of Andrew Melville do not require to be specified. There are some entertaining references to Principal Sharp's ministry in Govan in Appendix C. (“Note Descriptive of the Parish and Village Life in the End of the Sixteenth Century, compiled from MS. Ecclesiastical Records”) in the Book of ‘The Elder Park, Govan,’ printed for private circulation. There is an elaborate account of ‘The Life of Hugh Binning’ prefixed to the comprehensive collection of his works edited by Dr Matthew Leishman. Books containing reminiscences of Old in the Parish of Govan. 7 # i r Dr Matthew Leishman—occur the names of not a few who attained to notability in their day. Of them all, however, none had been summoned to face parochial responsibilities of such serious mag- nitude as those to which Dr Macleod succeeded. In 1821, at the beginning of Dr Leishman’s ministry, Govan Parish, the old boundaries of which stretched from Rutherglen to Renfrew on the South side of the Clyde, and on the north side embraced an extensive area to the west of the Kelvin Water, was still in the main a village and rural charge. Hand-loom weaving, salmon-fishing, and agriculture were then important industries in it, and Glasgow families were yet accustomed to spend their summer holidays in its retirement. During Dr Leishman’s ministry, and especially during the latter half of it, partly in consequence of the overflow of Glasgow, but chiefly through the rise of various modern industries and in particular of great shipbuilding and engineering works, the population advanced at a rate unpre- Cedented in Scotland—unprecedented, perhaps, in the entire United Kingdom. It increased by thou- sands and tens of thousands in every decade. Extensions of Glasgow, and a whole group of Glasgow and its neighbourhood preserve many specimens of the witty sayings and mordant humour of Mr Willian Thom. The ministry of £)r Matthew Leishman is being dealt with by his grandson the Reverend James F. Leishman, M.A., Linton Parish, in one of the Macleod Memorial Lectures. 8 The Ministry of Dr John Macleod considerable Burghs, exemplifying every variety of district proper to city conditions — residential, commercial, artisan, slum — now occupied great portions of the Parish, which before had known nothing but village life, small industries, and the open-air employments of the husbandman. At the close of Dr Leishman’s ministry, the population of the old Parish, which included Gorbals, was about 220,000." Inevitably such a transformation as this brought with it social, religious, and ec- 1 The late Mr Andrew Wallace, Inspector of Poor for Govan Parish, whose authority cannot be questioned, thus stated the position in 1876 : “The entire population of the Parishes of Govan and Gorbals is upwards of 22O,OOO, being fives time greater than it was even in 1836. The city portion of the Parish has increased from about 40,000 in 1836 to upward of 100,000 in 1876. But great as is this increase in the annexation part, it has been totally eclipsed by the increase to the landward parts. In forty years the population of the town of Govan, as distinguished from the Parish, has increased more than twenty fold —viz.: from 2122 in 1836 to 43,000 in 1876. Partick has not been very far behind, for it has grown from a little over 2000 in 1836 to about 35,000 in 1876. Kinning Park has grown out of almost nothing into a large and populous Burgh, numbering about I2,OOO souls, Hillhead and the neighbouring district have sprung into existence since that time, and contain a population of upwards of 8000, while the quiet villages of Little Govan and Strathbungo, which forty years ago contained only a score or so of low thatched-roof cottages, have almost entirely disappeared, and have been replaced by a large urban population of 12, Ooo or 14, OOO inhabitants. Pollokshields is follow- ing fast in their wake, and, taking both sides of Shields Road into account, in a year or so, when the houses now erected and erecting are fully occupied, will contain at least 5000 or 6000 of an urban population. Such a large increase of population is almost, if not altogether, unprecedented in the history of any other Parish in the British Isles.” in the Parish of Govan. 9 clesiastical problems, which were enormous and cried out for solution. Much, no doubt, had been accomplished to relieve the situation before Dr Macleod’s accession. Besides the provision made by other Churches, Gorbals and thirteen Parishes Quoad Sacra had already been disjoined from Govan, and there were four or five chapel con- gregations served by Ministers in charge. Never- theless Church extension had by no means kept pace with the extraordinary growth of the Parish. The Mother Church was still directly responsible for an overwhelming and widely-distributed popu- lation. The rate of increase, moreover, did not abate. Vacant spaces were rapidly filling up ; and new districts, pushing out their rows of tenements and streets into the remnant of the country area, arose. The circumstances clamoured for vigorous initiative and an administrator of exceptional power. Such initiative and such an administrator were found in the person of Dr Macleod. He was then but five-and-thirty years of age. He came to Govan in the meridian of his strength. He came furnished with gifts of splendid and commanding eloquence; endowed with that rare combination of qualities which unites statesmanlike sagacity with the vision of the seer; equipped with large practical experience gained in twelve years of powerful and distinguished ministry at Duns; already and at all points armed with settled and systematised convictions as to the Io The Ministry of Dr John Macleod faith, constitution, life, mission, and pastorate of the Church; * and animated with a spirit of unaffected and courageous devotion towards the Supreme Master Whose servant he was. He came, his whole being deeply kindled with the single-hearted inten- tion to spend himself and to be spent in the service of his stupendous charge. A man actuated by more commonplace conceptions of duty would have been content in the circumstances to work as the mere pastor of his congregation. And a man of less dominant ascendancy, who attempted anything more than this, would have been submerged at once beneath the flood of miscellaneous parochial re- sponsibilities. From the very first, however, Dr Macleod took up the whole burden incumbent upon him as Minister of Govan Parish ; and, as Minister of Govan Parish, he bore that burden to the end. “A Parish Minister,” he said, “is the servant not of a congregation only, but of the Parish. If I could suppose a case to arise in which my duty to the parish would seem to come into collision with my duty to the congregation, I would have to regard * It was while Minister of Duns that Dr Macleod came under the influence of that spiritual teaching which so profoundly affected the whole of his subsequent life and ministry. He himself described the effect of that teaching upon the edifice of his earlier opinions as nothing short of revolutionary. In the faith which that teaching awakened in his soul he never afterwards wavered. The key to everything distinc- tive in his religious and ecclesiastical attitude and convictions lies in that unrecorded passage of his spiritual development. Should the story of it ever be told, it will be found a story of arresting interest. in the Parish of Govan. I I s the former as having the prior claim.” “I am appointed as the servant of the Parish for Christ's sake.” The policy demanded by the problem of Govan Parish presented itself in broad outlines to Dr Macleod’s mind from the very first." He saw that in order to meet the requirements of the situation two operations must be carried on simultaneously : First, carefully considered missions must be planted and fostered with a view to the formation of new parishes in districts which the centre could not permanently serve; and secondly, there must be built up a really powerful citadel of church life associated with the Parish Church itself. The former of these was the traditional method of Church extension. Dr Macleod exhibited the vig- orous independence of his views in the special im- portance which he attached to the latter. But, as a matter of fact, he prosecuted both methods con- currently and with unflagging zeal throughout his * Even in his first speech as Minister of the Parish, Dr Macleod fore- shadowed the policy which he afterwards pursued. The following passage occurs in the report of his speech at the Induction Dinner : “He knew that there were great difficulties that would spring out of the enormous increase of the population in the parish. . . . No doubt they must be met by territorial endowments; but he hoped to see them met also in a way too often neglected, by increasing the strength of the existing Churches, by increasing the organisation and working power, both clerical and lay, of the Parish Church, which was chiefly in his power, that it might become in the Parish, not on Sundays alone, but on week-days and every hour if they liked, a place of Christian worship and Christian consolation to all the people.” * | 12 The Ministry of Dr John Macleod whole ministry in Govan Parish. The story of that Ministry falls naturally into two periods; the first extending from the date of his induction to the dedication of the New Parish Church, and the second from the dedication of the New Parish Church to the date of his death. I. FROM THE DATE OF DR MACLEOD'S INDUCTION TO THE DEDICATION OF THE NEW PARISH CHURCH. That the first undertakings of Dr Macleod’s Ministry display more evident traces of improvised adoption and less careful systematic interrelation ºf than characterised his later projects is only what 34) one should expect. The complicated circumstances of such a Parish could not be mastered at a glance. But it illustrates the bold impetuosity of his attack when practical questions had to be faced that at the very first meeting of his Kirk-session, even within a month of his admission to the charge, he was ready with proposals for the organisation of mission work in the congested districts of the Parish, and that within the first year of his ministry he had actually remodelled the services of the Parish Church, in- troduced instrumental iſſusic, instituted quarterly ; communion, and opened negotiations with the Heritors for the alteration and enlargement of the existing fabric. - ... º. The new districts of the Parish, which called for in the Parish of Govan. I3 definite Church extension, varied widely in character. Some were wealthy, some middle class, some working- class and poor. Of these, the first might be expected both to initiate and to carry out Church extension for themselves. Dr Macleod’s relation to them was chiefly official and advisory. The second, although capable of independent action, required more super- intendence—stimulus, encouragement, guidance, co- operation. It was the third, the working-class and poor districts, which burdened the Minister and Kirk-session with immediate responsibility. In their case the provision for spiritual necessities had to take origin and to receive continued support from the centre. Upon three such districts—Oatlands, West Govan, and Halfway—Dr Macleod had al- ready concentrated the practical attention of his Kirk-session before the completion of the first year of his ministry. Of these three districts, Oatlands was the most urgent. There, in the extreme east of the Parish, on the borders of Rutherglen, a large working-class population had congregated. Dr Macleod’s first step was to rent a hall in the neighbourhood. In this hall—Wellington Palace Hall—mission operations were begun, and the nucleus of a congregation was formed. Although from the first the mission was Served by an assistant or minister in charge, Dr Macleod used himself on Sunday evenings to con- duct the services; and the series of sermons which he delivered—mission sermons in the strict sense— 14 The Ministry of Dr John Macleod was accounted by one who had the fullest oppor- tunities for comparison, as unsurpassed by him in power at any time. It was the preaching of a man Sent from God. Before the close of 1875, the future site of Oatlands Church was taken over by the Kirk - session. During 1876 a temporary Church was built on part of that site. The permanent Church was begun in July 1882, and completed and opened in October 1883. The District became a Parish in October 1891. From first to last, in all the struggles of the Mission Congregation, and throughout the successive stages of its progress, Dr Macleod superintended the enterprise with the interested care of a founder, and his exertions to Secure the financial support required were inces- Sant. To Oatlands Parish this distinction must always attach, that it was the first-fruits of Dr Macleod’s Church Extension activity. The present lecture may be considered fortunate, therefore, in the invitation which permits of its delivery in a Church so appropriate to the theme." * The following reference to Oatlands in the issue of ‘Govan Parish Magazine’ for November 1895 is of interest: “I have the pleasure of acknowledging a book desk (in brass) which has been presented for use at the Holy Table in the Church by the Elders and Managers in Oat- lands Church, in acknowledgment of our service in completing the erection of that Parish. This is a most singular instance of gratitude on the part of one of the quoad sacra Parishes which we have help.éd to create. The case of Oatlands is, however, singular in many ways, for it has the distinction of being organised (and that on right lines) in a way which I wish with all my heart was exemplified in all the other quoad sacra Parishes within the bounds of the old civil Parish of Govan.” in the Parish of Govan. I 5 The circumstances of West Govan differed from those of Oatlands in this respect, that the former district was within easy range of the Parish Church. For this district also a temporary Church—an iron Church situated in John Street—was erected during the second year of Dr Macleod’s Ministry, but for a number of years the Mission operations in con- nection with this Church were conducted by Dr Macleod’s personal assistants as part of the Parish Church organisation. Only in 1888, after the old Parish Church had been re-erected upon the John Street site, with the name of Elder Park Church," * The foundation-stone of Elder Park Church was laid on the 5th of July 1884 by Professor William Leishman, and on the 30th of August 1885 the opening service in it was conducted by Dr Thomas Leishman, Minister of Linton Parish, both of them sons of Dr Matthew Leishman, during whose ministry the fabric had been erected on its original site. In the course of his speech on the occasion of the laying of the founda- tion-stone, Dr Macleod strongly advocated as “needed above all things else the multiplication of Pastoral help in connection with the existing central Churches,” and in that speech there occurred the following characteristic passage : “They heard much of the neglect of the Church by the lapsed masses. It would perhaps be as much to the point if they began by speaking of the neglect of the masses by the lapsed Church. So long as they did not seem to know how to use the Churches they had got ; SO long as they sold their seats; so long as they persisted in acting as if one ordained minister could really provide for the spiritual needs of one thousand, not to speak of three or four or five thousand ; so long as they shut up the Churches, which were the only places of retreat the poor possessed, all the week, and used them when open as if they were only halls where ministers might tediously exercise a monoply of lecturing ; so long as they gave people to under- stand, as had been too much the case, that there was no blessing to be found in the Church which could not be equally got in a meeting-room or by their own hearth-stone: so long they need not really be surprised if the masses grew indifferent.” 16 The Ministry of Dr John Macleod and the New Parish Church had become available for the use of the Mother congregation, was a minister in charge appointed and a separate Con- gregation formed. The mission then developed rapidly, and in 1892 attained to the full status of an independent Parish. - The extension services at Halfway also were maintained for long by the staff of the Parish Church. In this district, which lay partly in Govan and partly in the Parish of Paisley Abbey, a begin- ning had been made even before Dr Macleod’s advent. But it was due to arrangements effected by him, in conjunction with the Abbey Kirk-session, during the same originative second year of his ministry, that the mission was placed upon a more definite footing and regular services in Cardonald school were instituted. The Church and Parish ultimately erected for the district of Cardonald are situated and included within the bounds of the Presbytery of Paisley, and therefore do not fall to be reckoned as among the Daughter Churches and Parishes of Govan. While care for the outlying and dependent dis- tricts of his Parish occupied much of Dr Macleod’s thought, time, and strength, and while such care was regarded by him as an obligation which in honour burdened and conditioned all his larger plans for the centre, it was upon Govan Church, Govan congregation, and Govan district that his in the Parish of Govan. 17 most strenuous efforts were concentrated. Here he toiled for the accomplishment of a distinctive Parochial ideal. The particulars of that ideal, although developed in the course of their embodi- ment, were all involved in the original conception, which contemplated the creation of an important stronghold of Church life in central Govan itself. Again and again, both in speech and in writing, he enunciated this aim. “Step by step, with un- Swerving purpose, in the strength and wisdom which God supplies, undismayed by difficulties, and unelated by encouragements, let us strive together for the realisation of our ideal of a Church, free to all on the same terms, with evangelical and fervent preaching, reasonable and uplifting worship, and many- sided parochial activity.” ". A great Church, free to all, and open always; a Church (I) which should witness by its teaching to the full and unmutilated creed, (2) in which should be celebrated systemati- cally with understanding, dignity, and joy the Sacraments of the Faith and the Offices of Public Worship, (3) which should become at once the glowing focus and the perennial fountain of active Christian life and manifold good works: this was the ideal; and from this ideal, once formulated, Dr Macleod never diverged. It was plain from the outset, however, that the end proposed could not be attained with the meagre equipment then * “Govan Parish Magazine.’ B 18 The Ministry of Dr John Macleod available. The old Church, although externally of some architectural merit, and long admired by those who remembered it, as it used to appear, embosomed amid elm-trees on the bank of the river, was the Church of a country Parish. Its interior was mean and depressing ; its dimensions were inadequate to the altered circumstances of Govan ; and facilities for the prosecution of parochial work upon an impressive or even considerable scale were simply non-existent. A Church much larger in size, more ecclesiastical in its arrangements, and modelled with a view to reasonable developments in worship, was obviously needed. There was needed also, and no less obviously, a suite of Church Halls which would furnish accommodation, ample and varied, for the miscellaneous agencies of a great Parish. The scheme of Church Buildings appropriate to these requirements was not evolved at once.” The original negotiations with the Heritors proved fruit- less. The first proposal, which received their conditional sanction, contemplated no more than the improvement and enlargement of the existing Church. The scheme eventually matured embraced the erection of Church Halls in Broomloan Road, the demolition of the old Church, its reconstruction with additions upon the John Street site for the service of West Govan, and the building of an * The issue of ‘Govan Parish Magazine’ for July 1888 contains an epitome of the various stages through which the undertaking passed. in the Parish of Govan. I9 entirely new Parish Church, corresponding in size and dignity with the needs and importance of the charge, and occupying the ancient site within the old Churchyard. The conception of this scheme was remarkable for its boldness, for its breadth of grasp, and for the constructive ingenuity which it displayed. It was thorough. It was systematic. It combined every possible advantage. And in this, above all, it earned the gratitude of posterity, that it retained the New Parish Church upon that historic spot of ground which, since the days of St Constantine and his monastic settlement there, had been hallowed by thirteen centuries of uninter- rupted Christian worship." Before the new Church was decided upon, in October 1880, some progress had already been made with the collection of funds. But the adoption of this comprehensive scheme involved an additional effort of no ordinary magni- tude. The New Church alone, at the date of its dedication, had cost about £27,000. The whole group of Church building and Church extension un- dertakings, which Dr Macleod was then promoting concurrently, demanded resources of about £47,000. And the task was rendered all the more arduous because, in order both to avoid the risk of disagree- ment and to reserve a fuller measure of independ- ence, Dr Macleod and his Kirk-session had bound themselves not to ask for any assessment from the Heritors. His congregation, which even then * See Appendix No. II. 2O The Ministry of Dr John Macleod consisted mainly of working people, supported him faithfully. He received munificent assist- ance from individual Heritors. Certain great employers of labour nobly recognised their responsibilities. But for years the burden of this enterprise weighed upon him crushingly; and “the wasting work,” “the heart-breaking work,” as he described it, of raising money made enormous inroads upon time, which ought, he felt, to have been spent in more directly spiritual labours. Little wonder that he should exclaim, “of what has to be endured by any one who in the circumstances of our day addresses himself to the task of raising by voluntary subscriptions such a fund as this, I will not speak.” In his hands, however, the drudgery of this “wasting work” was not allowed to sink to the low level of calculating finance. Following the Apostolic method, he used the occasion to educate his people in Christian effort. He used it as an opportunity for instruction in the principles of religious giving. He used it in order to stimulate the highest motives. Accom- panied by an Elder he visited every household of his congregation, that he might bind together the personal interest of all in the work. He organised a large band of collectors to gather the instalments of contributions promised. He sustained the zeal of these collectors month after month and quarter after quarter through a succession of years, teaching them to realise the religious significance of their in the Parish of Govan. 2 I service. And his own exertions in obtaining large support for the scheme from far and wide knew no rest. In addressing his congregation, he constantly pointed out the honour put upon them in being permitted to build “a palace not for men but for the Lord God,” and constantly besought them to make every step in the undertaking “effectual through prevenient prayer.”” “Except the Lord build the house, they labour in vain that build it,” was the burden of his testimony to them. And in extending his appeal to those beyond the congrega- tion to whom God had given the means to render substantial help, he declared: “I have the conviction —and would to God I could lead others to share it more vividly—that there can indeed be no worthier object of liberal giving, and none that brings more enduring blessing to the givers, than the erection of a fabric to be set apart truly as the House of God, free and open, for the perpetual ministry of His Eternal Gospel, and for the offering of Catholic Prayer.” It must not be supposed that during these years * The Collect beginning, “O Lord, Who by the prayers and hands of Thy servants hast raised high in so fair sanctity this house of Thy doctrine and service,” can be used literally in the case of Govan Church. The following prayer, annong others, was recommended for daily private use during the years of preliminary effort: “Almighty God, look mercifully on this Parish, and on our low estate. Forgive our sins. Bless Thy servant, our Pastor, and all Thy Ministers throughout this Parish. Raise up willing helpers in this work which we have under- taken of building a Church for Thee. And do Thou, of Thy great mercy, speedily bring to pass our desires, to the honour of Thy Holy Name, through Jesus Christ our Lord. Amen.” 22 The Ministry of Dr John Macleod of preliminary effort Dr Macleod was content to let his threefold ideal of “evangelical and fervent preaching, reasonable and uplifting worship, and many-sided parochial activity” slumber in a mere routine discharge of pastoral duty. The new Church might be indispensable for the larger realisation of the ideal; but that was no reason for neglecting present opportunity or for disregard- ing the progress which might be made meanwhile. The congregation had as much need to be pre- pared for the New Church as the new Church for the congregation. The whole structure of Dr Macleod’s religious teaching rested upon the great verities of the Catholic Faith. The Revelation of the Father in the Son ; the successive stages of the Redemptive work; the earthly and the Heavenly Ministry of our Lord ; the Mission and abiding Presence of the Holy Ghost; the Church as the Mystical Body of Christ, His instrument for the accomplishing of His Will; the Sacraments and the Sacramental life; the State of the Blessed Departed; the promise of the Second Advent, and of the glory then to be revealed as the supreme hope of the Christian calling : these not in disconnected fragments, but in their unbroken circle ; not as dead articles of a formal creed, but as “living theology,” as the tremendous realities of the world unseen, constituted the basis of all Dr Macleod’s preaching and instruction. in the Parish of Govan. 23 Of his preaching it would be difficult to convey any adequate conception to those who never heard it. It resembled that of no other man. The few examples which have been preserved in print retain but a faint impression of its power. Those who have had the opportunity of listening often to his sermons may be able indeed, as they peruse the page, to see again, in their mind's eye, his figure and to recall the intonation of his voice. But in the case of others the printed record, containing for them no image and no memory, fails. Beyond those characteristics of Dr Macleod’s preaching which can be specified and described—command- ing presence, authoritative manner, consummate Orator.cal resource, intellectual virility, serious and deep emotion, concentrated force of will, intense moral earnestness, and the faculty of vision—there was inhabiting it an indefinable something of great and vivid personality, something which defied analysis, something which established immediate relations with his auditors, and, throughout the longest discourse, held attention captive in its grasp. There was more. In the loftier passages, at least, there seemed to be an influx, evincing that contact with the invisible and eternal to which the mystics testify, a breaking down of barriers which communicated to those that heard a strange and subduing consciousness that the message to which they listened was actually a message coming 24. The Ministry of Dr John Macleod forth to them from behind the veil. In other words, it was apostolic preaching. It was preaching “in demonstration of the Spirit and of power.” “Some preachers prepare their sermons; others prepare themselves,” is a saying which Dr Macleod commended to the consideration of young ministers. He certainly gave heed to its warning himself. For any sermon or speech upon a special topic he pre- pared indeed with rigorous thoroughness. He read exhaustively all round the subject; and he was accustomed to read with such consuming rapidity that it seemed as though by merely turning over the leaves of a book he were able at once to make himself master of its important contents. More- over, during the whole week, and amid other engagements, he was constantly revolving the theme to be treated on the following Sunday. But the time required for systematic study was not avail- able in a life of ceaseless action such as his. The Sunday morning sermon was composed usually in the forenoon of Saturday. It was composed in a purely mental process, in a darkened room, with the door locked against interruptions. Not a single decipherable note was committed to paper. Only after the whole discourse had been conceived, its heads and paragraphs blocked out, and its periods arranged in form, were pencil jottings made— jottings which were not words, nor even letters, but unintelligible characters, checking off successive in the Parish of Govan. 25 thoughts, as he passed the sermon in orderly review before his memory. Little more than an hour on Sunday afternoon sufficed for the similar composi- tion of Sunday evening sermons, which were often among the great examples of his preaching. Addresses at week-day services were generally in the strictest sense extempore. To the pulpit he took with him no scrap of written memorandum, except, perhaps, some quotation which he proposed to use. The sermons which he wished to have preserved were reported in shorthand during delivery, and afterwards extended and revised. Dr Macleod often preached at great length. His ordinary sermons not infrequently exceeded an hour's duration." Nevertheless they held the vast congregations which thronged to hear him spell- bound and oblivious of the lapse of time. He made but little use of illustration. Sensationalism in all its forms he abhorred; and the substitution of what is called “culture" for the Gospel appeared to him contemptible. His discourses depended for their interest almost wholly upon the opening up of the inner meaning of scripture and the presenta- tion of doctrine in such a glow of colour and with such devotional intensity that, while one listened, sacred history became alive, the abstract became concrete, the unseen became visible. His sermons * The present lecturer remembers hearing Dr Macleod preach upon One occasion for not less than one hour and three-quarters. 26 The Ministry of iDr John Macleod were not only impressive and thrilling ; they were pre-eminently teaching sermons. Throughout his whole ministry Dr Macleod made a practice of delivering connected courses on special themes announced beforehand, often carrying on two such courses or more concurrently, and the extant titles and texts of subjects thus intimated provide a rich mine of homiletical suggestion." The result of such preaching was the formation in the minds of his congregation of a body of highly instructed religious conviction ; and the impression made upon regular hearers is well reflected in some words spoken by an Elder of the Church when presenting to Dr Macleod a Bible which is still used in the Services: “In dealing with the Psalms you have opened up to us, that, while in one sense they are the actual words and experiences of the Psalmist, they are in a much higher sense the actual experi- ence—the very diary, as one might say—of King David's Greater Son"; “In studying the Gospel narrative you have taught us to become eye-wit- nesses and hearers of the Lord Himself during the years of His earthly Life”; and “You have exhibited the Acts of the Apostles as showing the continuation on earth of the work of Christ after the Ascension through the special instruments of His choice, the Apostles—the first and most perfect piece of Church history that has ever been written.” * See Appendix No. III. in the Parish of Govan. 27 Dr Macleod did not confine his ministry of teaching to Sundays. Almost every evening of the week, during the busier season of the year, found him occupied with meetings of different Sorts, either Church Services or meetings con- nected with congregational agencies, which af- forded many an opportunity for incidental teach- ing. One didactic agency of which he made such constant use that it became a feature of his min- istry was that known as “Instructions.” These were meetings held on week-nights, and solely for the purpose which their name implies. They were not services. Except for brief opening and closing prayers, the whole time was spent in what Dr Macleod designated “simple" instruction. There were “instructions" on Baptism, “instructions" on the Lord's Supper, “instructions” on the prin- ciples and practice of the Christian Life, “instruc- tions" for the exposition of particular Books of Scripture, “instructions ° for various classes of Church-workers, “instructions" for Sunday-school Teachers on the lesson of the Sunday following. Nor did he teach by collective instruction only. He bestowed much care upon the cultivation of individual souls also. For that special province of ministry, which is, indeed, the crucial test of Pastoral faithfulness and accomplishment, he pos- sessed superlative qualifications. To sympathies very broad and human, great tenderness of heart, 28 The Ministry of Dr John Macleod great delicacy of feeling, he added a gift of pene- tration into unspoken thoughts, which seemed at times little short of magical. Some instinct taught him when to speak and how, and when to preserve silence. He knew also to exercise that order and economy in the communication of truth, which, so far from implying any defect of candour, proclaims in fact the complete master of educational aim and method. Wonderfully skilled in the secrets of spiritual psychology, he proved himself a veritable shepherd of souls; and he watched in their behalf as one that should give account. All who knew him felt that intimacy with Dr Macleod meant much more than intimacy with any other person. In the education of his people Dr Macleod made extensive use of printed matter. The first number of ‘The Govan Parish Magazine,’ a monthly supple- ment to ‘Life and Work,' was issued in March I879. Varying in size, sometimes but a single page, sometimes running to fourteen pages and more, the Magazine continued to appear monthly —only one or two holiday months excepted— during the whole of Dr Macleod’s Ministry. The collected series' forms for the Parish a mirror in * Unfortunately no file of the Magazines was kept; but since Dr Macleod’s death a set, practically complete, has been gathered to- gether, and deposited in two bound volumes in the Record Room at Govan Parish Church. The issues for June 1881, for June 1882, and for October 1883, appear to be the only numbers missing. In the arrangement of its contents the Magazine underwent many alterations in the Parish of Govan. 29 which is reflected the life of the congregation throughout these years of crowded work and pro- gressive developments. In Dr Macleod’s hands the Parish Supplement became not only a Chronicle of events and an effective instrument for purposes of organisation, but also an important medium of in- struction. Its paragraphs on Church Work abound in the incidental enforcement of governing prin- ciples, and exhibit to us how skilfully the ship of congregational activity was steered. Many of its pages are filled with doctrinal, devotional, ecclesi- astical, and practical readings, either from Dr Macleod's own pen or selected by him. His four Eucharistic Hymns, for instance, of which the best known is that entitled “Sursum Corda,” first appeared in the Parish Magazine. Besides the regular publication of the Parish Magazine, Dr Macleod had recourse to the frequent issue of circulars, memoranda, tracts, leaflets, and pastoral letters * as occasion required. Some of these are f and developments. The order ultimately fixed observes the following sequence : I. Standing Notices; 2. List of Services and Meetings for the Month ; 3. Lectionary for the Sunday Services of the Month ; 4. Music for the Sunday Services of the Month ; 5. Congregational and Parochial Paragraphs; 6. Occasional Longer Articles and Readings; 7. Monthly Lists of Baptisms, Marriages, and Deaths; 8. Dates ap- pointed for Celebration of Holy Communion and Administration of Holy Baptism during the Month. * These occasional papers also have been collected since Dr Macleod’s death, inserted in a scrap-book, and deposited in the Record Room at Govan Parish Church. This series, however, is much more defective. 30 The Ministry of Dr John Macleod extended and elaborate compositions; and they were often distributed, not only to the congrega- tion, but from door to door throughout the Parish. It may be asserted without fear of contradiction that no large parish was ever kept more fully in- formed of all projects, movements, and arrange- ments relating to the Church, and that none was ever more frankly taken into confidence as to the reasons necessitating, justifying, or recommending any particular measure or change proposed. Conspicuously was this exemplified in connection with the developments of Public Worship effected in . Govan Parish Church ; and the observation goes far to explain the surprising unanimity with which these developments were accepted. If Dr Macleod never advocated what he did not either practically attempt or contemplate attempting, neither did he ever adventure what he had not first carefully edu- cated his people to receive. Nothing was intro- duced surreptitiously. Improvements in public worship, he declared, “would give me little pleasure apart from the conviction that the grounds on which they rest are intelligently received.” Consequently, although certain initial alterations were made even before the old Church had been abandoned — such alterations as the introduction of instrumental music, the change of devotional posture, the substitution of evening for afternoon service, the latter being continued as a service for in the Parish of Govan. 3 I children, the regular chanting of the Psalter, and the use of the Canticles — until the New Church afforded scope for the embodiment of his ideals of worship, Dr Macleod contented himself with educative preparations—preparations which became more pronounced and definite as the time for their emergence in practice approached. Two important developments, however, he would not postpone. The former of these related to a greater fre- quency in the celebration of the Holy Communion. He regardéd neglect of the Sacramental life as the great defect of the so-called evangelical system. “There is,” he used frequently to say, “nothing which I long more to see than an alliance between Evangelical and Sacramental teaching. It is well to lead to Christ the Sacrifice on the Cross, but, having done that, let us lead men also to Christ the Bread of Life.” He considered the restoration of the Eucharist to its right position as the central and distinctive act of Christian Devotion to be the reform immediately and most clamantly required in Public Worship. “In these days of changes and improvements in worship,” he declared, “it is well to remember that all improvements are more or less spurious and defective unless the Service of the Holy Table is set in order, and receives its proper place.” In his opinion this restitution brooked no delay; and he proceeded, accordingly, 32 The Ministry of Dr John Macleod to lead his people forward in the matter with rapid steps. Half-yearly Communion gave place to Com- munion four times a year in the first year of his ministry; four times a year to six times a year in 1879; six times a year to monthly in 1880; and this frequency was further augmented by retention of the Old Spring and autumn celebrations, and by additional celebrations on New Year's Sunday, on the Sundays of the great Festivals, and on other special occasions. Finality, in Dr Macleod’s view, could only be reached when circumstances in general, and in particular congregational prepared- ness, admitted of the Lord's Supper resuming its prescriptive place as the principal service of each Lord's Day." He welcomed celebration on two or more successive Sundays as an instalment of the perfect system. Dr Macleod was also in the habit of administering private communion to sick persons who might desire it; and he sought anxiously to quicken in the hearts of the infirm a longing for that comfort. The other development in Worship introduced by Dr Macleod, not indeed at so early a stage as the former, but before the completion of the New 1 For a full statement of Dr Macleod’s teaching on this subject, see his ‘Holy Communion and Frequency of Celebration’ (William Black- wood & Sons, 1887), and his paper on “The Celebration of the Holy Communion and the Daily Service,” in ‘Scottish Church Society Conferences: First Series” (J. Gardner Hitt, 1894). in the Parish of Govan. 33 church, and so soon as he considered the situation to be ripe for it, was the restored observance of the Redemptive commemorations of the Christian Year. Not only the venerable and Catholic sanctions of this custom, but also its profoundly Evangelical character, its majestic annual witness to the funda- mental articles of the Creed, its matchless potency as an instrument of Religious instruction, and the Blessing which in actual experience was found to accompany it as an honoured means of grace, recommended the expediency of hastening this advance. Accordingly in 1884, during the interval between the demolition of the old Church and the opening of the new, the observance of Holy Week, Good Friday and Easter, of Ascension Eve and Ascension Day, of Pentecost Eve and Pentecost, and of Christmas Eve and Christmas Day, was revived. The commemorations at once established themselves as outstanding dates in the Parish- Calendar. In preparation for each a Leaflet was issued announcing the arrangements, explaining the Religious significance of the Season, and meet- ing objections which might be anticipated. In argument with those who were inclined to chal- lenge his right to hold such services, Dr Macleod based his contention upon the broad grounds of Christian liberty. “No law of the Church of Scot- land (a Church committed to the principle of daily * See Appendix No. IV. C 34 The Ministry of Dr John Macleod prayer) has been enacted, or can be enacted, Con- sistently with fidelity to her Lord, to prevent her ministers from holding services every day of the year if they so desire, and preaching on any aspect of the Holy Gospel which they deem suitable for the good of their flock.” He scrupulously ab- stained, however, from urging attendance on these special services as matter of obligation. “If any person thinks that he is better employed at home or elsewhere, than he would be in following with us from stage to stage the story of the Redeemer's Passion, let him stay away.” But for those who actually took part in them the services required no reasoned justification. They vindicated them- selves. And many who were present in the little iron church in John Street during the Holy Week services of 1884, and heard the addresses delivered by Dr Macleod evening after evening, will always reckon that season as among the great religious experiences of their lives, and never to their dying day forget the strange solemnity and ever - deep- ening awe with which the reality of the Passion in its unfolding drama was then brought home to the imagination, the heart, and the conscience. The issue of a leaflet in preparation for Holy Week and Easter became from that season onward an annual practice; and these leaflets, always interest- ing, were expanded not infrequently into weighty pastoral letters dealing with the position and pro- in the Parish of Govan. 35 gress of the congregation." Around these com- memorations, and especially in connection with the services of the Sunday evening after Christmas, of Palm Sunday evening, and of the evening of Easter Day, the custom of providing music more elaborate than usual, and appropriate to the several festivals, grew up. But music was never permitted to predominate. The doctrinal purpose and de- votional duty of each commemoration remained paramount. In recent days the recognition of the Christian Year in its main features has become quite common in the Church of Scotland. But it must be remembered that in 1884 Dr Macleod's own example at Duns was the only precedent available for so complete an observance of the whole cycle of the Redemptive anniversaries. As the building of the New Church advanced to- wards completion, Dr Macleod applied himself with calculated purpose to prepare his congregation for the type of service which he contemplated intro- ducing. His own part in the divine service had of course been ordered with scrupulous exactness at all times. The prayers which he used were selected, drawn generally from catholic sources, committed to memory and recited verbatim. He advised his assistants to be as original as their gifts permitted * Files both of these leaflets and of the anthems, carols, &c., used at festivals have been collected and deposited in the Record Room at Govan Parish Church for preservation. See Appendix No. IV. 36 The Ministry of Dr John Macleod in the composition of sermons, but in the case of prayers publicly offered in God's house to avoid originality altogether. He now concentrated atten- tion upon the duty of the congregation in public worship, and by means of sermons, speeches, and articles in the Parish Magazine," sought to instruct his people in the performance of their part with in- telligence and fervour. He was no ritualist. He insisted that they should join in the prayers, “as realising that they themselves are a holy priesthood to the Lord”; and believing, as he did, that “the more congregations are helped thoroughly to under- stand the meaning of every act in the service and to fulfil their own part, the more powerful and elevat- ing will the services become,” he explained, on the one hand, the spiritual rationale of the elements and order of divine service as foreshadowed in the arrangements of the Tabernacle, and, on the other hand, indicated definitely the particular advance which he wished his people to make step by step in the direction of an offering of common worship more fully congregational and responsory. The audible Amen in response to prayers and blessings, the recitation of the Lord’s Prayer, the recitation of the Creeds with musical accompaniment, and the * An important speech made in thanking his congregation for a presentation of robes on the 28th of October 1884, and an extended note in the Parish Magazine for February 1885, are illustrations. See Appendix No. XIII. in the Parish of Govan. 37 singing of the Ter Sanctus in the Eucharist, were the four specific steps of progress which he advocated at this stage. And it is characteristic of the thorough- ness with which he addressed himself to the work of instruction that about this time a whole series of sermons was devoted to the elucidation of the first of these four steps—the congregational Amen. That these developments in worship and these preparations for further developments should have been received almost without challenge amid a com- munity So heterogeneous and alert, and by a congre- gation not only large but also containing many of a class not usually reticent in the expression of their views, is a significant circumstance. It bears wit- ness to the effectiveness of Dr Macleod's teaching, to the dexterous caution of his procedure, to the predominant influence which he exercised, and to the affectionate and enthusiastic trust reposed in him. It bears witness also to the enlightened good sense of the Govan people. As matter of fact, although there might be hesitation on the side of the more conservative elements of the congregation, no active opposition to the transforming changes wrought by Dr Macleod emerged during all the years of his ministry except such as became articulate in two very feeble petitions presented to the Presbytery in consequence of the developments already mentioned. The former of these petitions was presented in May 1884. It was signed by only 26 parishioners, 38 The Ministry of Dr John Macleod members, and adherents of the congregation—a Congregation numbering then about 2000 communi- cants; and of these 26 only 3 appeared at the bar of the Presbytery. It complained of innovations in public worship, and in particular of (I) the “irregular” (by which was meant the more frequent) dispensation of the Lord's Supper, of (2) the use of an unauthorised collection of hymns, and of (3) the special services held during Holy Week and Easter. It asked for a visitation of the parish. In his speech moving that the petition be not granted, Dr Macleod pointed out that the greatest regularity was observed in the announcement and celebration of the Holy Communion ; he explained that the collection of hymns complained of had not been used except upon special occasions, and that its use was now superseded by the new edition of The Scottish Hymnal ; and he vindicated the special services of Holy Week and Easter, concluding his remarks under that head with the following words: “What the Presbytery have to consider is that the services now in question were not made obligatory upon any person's conscience, and that, apart from all con- ceivable superstition, they were devoted to the solemn and thankful contemplation, as the week ran round, of all that has been wrought for us by our Lord Jesus Christ, and of all that has been done for us by Him, who hath made His mighty works that they should be remembered.” Dr Macleod’s motion in the Parish of Govan. 39 was adopted by the Presbytery. It is most im- probable that the right to hold such services will ever again be questioned in the Church of Scotland. Instigated by mischievous outside influence, the same group of malcontents, now reduced in number, however, to II, proceeded to advance charges against Dr Macleod’s teaching, against his practice in the Conduct of services, and against his personal loyalty as a minister of the Church of Scotland. They alleged that he taught the doctrine of an inter- mediate and possibly purgatorial state after death, that he used prayers for the dead in public wor- ship, and that he was a member of and in regular communion with the “Catholic Apostolic Church.” In February 1885 they accordingly petitioned the Presbytery to institute an inquiry. The Presbytery having discussed the matter in private, refused the prayer of the petition upon the preliminary ground that, there being nothing of the nature of a fama clamosa, it lay solely with the petitioners themselves to proceed by libel, if they considered that circum- stances demanded such action. An appeal against this decision, prosecuted first before the Synod, and afterwards before the General Assembly, was dis- missed by both of these courts, by the latter court unanimously. In the General Assembly the Princi- pal Clerk expressed the mind of the whole court when he remarked that a fama clamosa regarding Dr Macleod’s ministry in Govan undoubtedly 40 The Ministry of Dr John Macleod existed, but that it was a fama which loudly pro- claimed his praise. Had these charges gone to the proof, Dr Macleod would have found no difficulty in vindicating the sense in which he taught an inter- mediate state between death and resurrection, the practice which he followed of commemorating the faithful departed in prayer before God, and the loyalty of his own zealous attachment to the Church of his fathers. But from considerations of a general nature he certainly deprecated the entanglement of the Supreme Court in any judicial pronouncement upon the claims of the “Catholic Apostolic Church.” Although these two petitions caused Dr Macleod much anxiety, and that at a time when, overwhelmed with other burdens, his health began to give way, their general result was only to establish more firmly his ascendancy over the hearts of his people and effectively to discredit future criticism. Side by side with such exertions as these in furtherance of the ideals proposed in respect of teaching and worship, Dr Macleod carried forward his determination to make the parish church of Govan a centre of many-sided parochial activity. The organisation which he found in existence when he entered upon the charge was rudimentary. He proceeded at once to develop it. Eager zeal sur- rounded him on every side. And long before the church halls were ready for occupation that organ- isation had grown into a complex practical system in the Parish of Govan. 4 I standing Sorely in need of accommodation. In a booklet of 32 pages, issued to the congregation in the second year of his ministry, a booklet containing an elaborate programme of rules for no fewer than ten parochial associations, with prayers suitable for use by the members of each, Dr Macleod sketched an outline of the agencies which he had in view ; and a leaflet circulated early in the following year indicates that by that time the organisation had already developed extensively, and included, besides Sunday and week-day services, three Sunday schools, four instruction classes, a system of collectors, a system of district visitors, a mothers’ meeting, a church choir, a children’s choir, a Dorcas society, and a Yoºng Men's Literary Association. In 1879, a powerful stimulus was given to Church work and Church life by a “Mission week” which extended from Saturday the 18th to Sunday the 26th of January. It was a time of financial crisis in the west of Scotland, of acute industrial depression, and of much heart-searching consequent upon the revelations which accompanied the failure of the City of Glasgow Bank. The Presbytery had issued a pastoral letter to the congregations within their bounds, along with detailed recommendations for the prosecution of a simultaneous “Mission week.” Nowhere were these recommendations carried out more vigorously or more systematically than in Govan parish. There, under Dr Macleod’s direc- 42 The Ministry of Dr John Macleod tion, the “Mission week” became a striking testi- mony to the power of the Gospel presented in its fulness. A carefully considered programme of mission Services and meetings was drawn up. An experienced staff of special preachers was gathered together. And the course of doctrine and exhorta- tion was so arranged that it led on step by step, in orderly succession and with ever-deepening effect from day to day," until the culmination and goal was reached in a great celebration of the Holy Com- munion upon the concluding Sunday of the week. * The following were the topics and texts prescribed for the principal mission services :— Suzzday Morming. THE LOVE OF GOD. Sunday AEzening. THE NEED of MAN (“THE LAMB slain before the foundation of the world''). Monday. . RECONCILIATION (“THE LAMB OF GOD which taketh away the sins of the world''). Z’uesday. . THE HOLY GHOST IN THE MINISTRY OF RECONCILI- ATION (“Behold THE LAMB’’). Wednesday. REPENTANCE (“A LAMB without blemish and without spot”). Thursday. . THE ONE MEDIATOR (“Lo in the midst of the Throne and of the Four Beasts stood A LAMB as it had been slain ''). Friday. . Forgive NESs (“White in the Blood of THE LAMB’’). Saturday. . FAITH (“THE LAMB which is in the midst of the Throne shall feed them ’’). Sunday Post-Communion Address. GROWTH IN GRACE (“These are they which follow THE LAMB whithersoever He goeth ''). Sunday Evening. THE END (“Blessing and Honour and Glory and Power be unto Him which sitteth upon the Throne, and unto THE LAMB, for ever and ever"). in the Parish of Govan. 43 Dr Macleod himself acted as chief missioner throughout, preached and delivered addresses daily, and by supplementary counsels, co-ordinated all the teaching given. During each day of the mission, a tract,' either composed or reprinted for the Occasion, and containing simple but precise and progressive spiritual instruction, was distributed in thousands. The mission demonstrated the import- ance of such methods rightly used. It was re- marked at the time how many of the unemployed —then a numerous class, for the shipbuilding yards were almost idle—had confessed that, when present at these services, they forgot their troubles and were cheered. Many wanderers were recalled to the communion of the Church ; and many, who had grown indifferent, found their faith revived and their zeal rekindled into flame. The religious temperature of the whole congregation rose; and enduring good was unquestionably done. * The tracts, the whole series of which was preserved as a precious possession by many members of the congregation, were arranged in the following succession :- ** First Truths.” “Acquaint thyself with God.” ‘‘ God manifest in the Flesh.” “The Holy Ghost saith, Zo-day. ‘‘ Reconciliation.” ‘‘Transgression Forgiven.” ‘‘ Peace with God.” ‘‘The Bread of Life.” ‘‘ Go Forward.” 44 The Ministry of Dr John Macleod The life quickened by such means required em- ployment. It was accordingly set to work in the miscellaneous activities of the congregation ; and, as years passed, new agencies were incessantly added to those already formed. Some of these agencies were, of course, merely temporary in their design or duration ; some were tentative and afterwards remodelled as experience or circumstances advised; but many established themselves as of permanent usefulness, as approved instruments in the mech- anism of congregational industry. In the depart- ment of organisation, Dr Macleod's inventiveness and fertility of resource seemed to be inexhaustible. He possessed also a spirit of enterprise which knew nothing of timidity, and set at naught the influence of discouragement. “In the morning sow thy seed, and in the evening withhold not thy hand; for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good,” was the policy in which he persevered. Among the agencies which proved enduring, and were still in active operation at the time of his death, two, the Dorcas Society and the Young Men's Literary Association—both of them dating from 1876—represent respectively Dr Macleod’s interest in charitable undertakings, and his interest in the popular cultivation of intellectual tastes. His own part in charitable work was, of course, by no means confined to the founding and promo- in the Parish of Govan. 45 tion of the Dorcas Society. A working-class com- munity like that of Govan is subject both to regularly recurrent periods of trade depression and to the suffering inseparable from frequent industrial dis- putes. During such seasons of stress the homo- geneousness of employments on the Clyde and their interrelation tend to bring about a simultaneous subsidence of the whole population, which carries with it this result, that the lower ranks of workmen and their families—those, for instance, who depend upon casual or unskilled labour—are at once face to face with naked want, and the ranks immediately above them, one after another, in the event of a protracted strain, share the same experience. In their distress they turn either openly or secretly to the Church for help. They cherish an invincible belief that the Church is bound to be their friend in times of trouble. And to Dr Macleod they did not turn in vain. He recognised that when such emergencies arose a certain responsibility for initi- ation did lie with the parish minister, and he promptly took the necessary measures. He issued appeals. He pled the cause of the oppressed in occasional sermons preached to wealthier congre- gations. He arranged for the distribution of relief specially entrusted to him. He instituted soup- kitchens. He co-operated with the public authori- ties. Even under periods of less rigorous exigency the unemployed still made heavy demands upon 46 The Ministry of Dr John Macleod his time. They had unbounded faith in “the Doctor's ’’ onnipotent ability to get them work. And the number of those who obtained employ- ment of one sort or another through his zealous advocacy or good-natured influence must indeed have been enormous. Moreover, at all times, whether work were scarce or plentiful, cases of particular hardship emerged which could not with- out breach of confidence be relegated to the con- sideration of any committee, but had to be dealt with privately. Such cases could always count upon his personal and most sympathetic attention. Nevertheless, the regular medium through which the alms of the congregation passed was the “Charities Committee and Dorcas Society.” It was the organised means by which Dr Macleod secured among his people a constant observance for the primitive Church rule, “that we should remember the poor.” And its continuance in well- doing for close on forty years, without any sub- stantial change either of constitution or method, is a remarkable tribute to the sound principles of administration upon which it was originally estab- lished. The Young Men's Literary Association differed from the Dorcas Society in this, that its basis was parochial rather than congregational. It had close relations with the Parish Church, to which it owed both existence and permanent support; but its mem- in the Parish of Govan. 47 bership was open to all, whatever their Church con- nection might be. As founder and first President of the Association, Dr Macleod took the keenest interest in its welfare. He found relief in the change of outlook which its meetings afforded. Winter after winter he bore the main burden in arranging and promoting its programme of public lectures. His influence and persuasive power pre- vailed upon many men of high and even of the first eminence to give their services as lecturers. And his own introductory address at the opening of each session was always anticipated as an event of no little importance. For many years the Association played a conspicuous part in the intelligent life of the community. It stimulated literary interests. It became a social circle with traditions of its own. And it is not too much to say that almost every Govan man who has since been prominent in the affairs of the district held office in this Association at one time or another, and served his apprentice- ship to the art of public speaking in its debates. That the organisation of Govan Parish Church was entirely singular or entirely due to Dr Mac- leod’s own initiative is not, of course, contended. The agencies of any large congregation must re- semble those of all other large congregations, and wherever there is life there is sure to be spontaneity of growth and action. But certain special charac- teristics of the Church activity, developed under 48 The Ministry of Dr John Macleod Dr Macleod’s administration, should not pass un- noticed. One such characteristic was size. Noth- ing small or meagre was compatible with his ideas. Another characteristic was strenuousness. The con- gregation was living. The staff worked at the highest pressure. Interest, zeal, devotion, sprang up exuberantly in all departments. And at that time a peculiar freshness, a joyousness of willing service, seemed to permeate the whole organism of the congregation. A third characteristic may be recognised in the immediate contact which Dr Mac- leod maintained with all his agencies. As head of everything, not in mere name, but in reality, he superintended the entire system, and himself ruled in his own house. He inspired every department of activity, encouraged, guided, managed, regulated, corrected, and controlled it with that “diligence” which “he that ruleth " must always exercise. He checked any inclination to discordant or sectional developments, and laboured to preserve harmony, mutual co-operation, and unity throughout. Per- sonal appeals made by him for assistance in any branch of the Church work were endowed with something of the royal prerogative of command. He called out workers from the membership of the congregation, and assigned to them their particular posts. It was almost impossible to refuse when he requested. It was equally difficult to resign when he demurred. He possessed to a high degree the in the Parish of Govan. 49 gift of happy choice in the selection of agents, and to a still higher degree the power of eliciting from these agents the very best service of which they were capable. That, however, which most strongly characterised the relation of Dr Macleod to his Church workers was his constant anxiety to quicken among them a living apprehension of the religious significance of their service as work done for Christ, and “for His Body’s sake, which is the Church.” There is always danger of Church work contenting itself to move upon a much lower plane that this. Congregational agencies exhibit a deplorable tend- ency to become either too mechanical or too purely social in their operation. They can defy both of these temptations only by realising what they actu- ally are—spiritual activities within the Body of Christ—instruments through which Christ's mind is to be declared, Christ's compassions adminis- tered, Christ’s will and Christ’s work accomplished. This ideal Dr Macleod strove to maintain. He pointed to the worship of the Lord’s House, and especially to the Holy Communion, as the well- spring of all rightly inspired practical Church life. He urged his workers to make their labours a real sacrifice of thanksgiving, to accept uncomplainingly, as indeed the signature of Christ, any cross which their undertakings involved, and to consecrate every detail of these undertakings with prayer. In his view, the congregation was a microcosm—or rather, D 50 The Ministry of Dr John Macleod if the word be permitted, a micrecclesia—in which One should see exemplified at work all the great and holy principles of corporate Christian Service which apostolic doctrine proposes as governing considerations for the ministering energies of the Church at large. In December 1883, the Church Halls in Broom- loan Road were completed and opened for use. Both on account of the disadvantage under which church work was carried on in the absence of any such equipment, and in order that the congregation might have some adequate meeting-place prepared for them before the demolition of the old Church, this particular of the general building scheme was pressed forward in advance of the rest. The large hall remained for many a year the best and, indeed, the only hall of considerable size in Govan ; and the experience of now more than thirty years attests the benefits which congregational life has derived from the accommodation thus provided—accommo- dation carefully planned and exactly proportioned to its purposes. The very name—“the Broomloan Halls”—is a talisman which still awakens in the hearts of older members of the congregation throng- ing and proud recollections of the great days of Church activity when “the Doctor’’ was Minister of Govan. In consequence of the heavy burden of parochial responsibility laid upon him, Dr Macleod’s partici- . | . in the Parish of Govan. 5 I pation in public life was much more restricted than it would have been otherwise. Nevertheless he shrank from no public duty which circumstances called him to perform. On all important ceremonial occasions in Govan —occasions such as that of the opening of the Elder Park on the 27th of June 1885–Dr Macleod was consulted beforehand as to arrangements, and his presence was required for the fulfilment of any religious service included in the programme. For a long period of years, and until his death, he was chaplain to the 2nd Volunteer Battalion of the Highland Light Infantry; and he regularly officiated and preached at their annual Church Parades. He read the appointed service at the launch of all H.M. ships built in Govan yards. Indeed it was due to the strong representations made by him that the Admiralty abandoned the employment of official naval chaplains for this duty and recognised in practice the position and rights of Parish Ministers in Scotland. Nothing served more conspicuously to establish Dr Macleod in the affections of Govan working men than the part which he played at the time of the calamitous Daphne disaster. That event, unparalleled in the history of Clyde shipbuilding, occurred on Tuesday, the 3rd of July 1883. On that day of dark memories in Govan, in the act of her being launched at Linthouse, the ill-starred 52 The Ministry of Dr John Macleod Daphne on reaching the water capsized, carrying to their death no fewer than 128 of the artisans then at work, above or below decks, upon her. During Operations for the recovery of the bodies, Dr Macleod spend hours beside the river, encouraging the men in their dismal duty, and accompanying relatives to the mortuary for the identification of the dead. On the Sunday following, he preached a restrained but solemn and searching sermon from the words “Boast not thyself of to-morrow, for thou knowest not what a day may bring forth " (Proverbs xxvii. 1)—a sermon in which he appealed to the whole country for sympathetic and practical help. With the aid of the Rev. William Vassie, his assistant at that date, he himself had already taken steps to relieve the most urgent need. Mr Vassie, who by Dr Macleod’s directions paid immediate visits to collect information regarding the bereaved, thus describes these steps: “In due course a meeting of influential Glasgow citizens was called by the Lord Provost to raise money to provide for the bereaved families; but these ar- rangements took time, and many families were at once in dire distress. They had lost the bread- winner and were literally starving. Dr Macleod set to work at once to find out the names, addresses, and circumstances of all of the sufferers; and with- in a day or two a complete list was made of the afflicted families, their circumstances were fully in the Parish of Govan. 53 investigated, and their daily wants were supplied. When the Commission appointed by the citizens of Glasgow met, Dr Macleod was able to place before it a complete list of those who lost their lives, with details of those who were dependent on them, and the manner in which they had all been cared for from the day of the accident. Had it not been for Dr Macleod’s quick, thorough, and sym- pathetic action, many must have been in Sore straits before the work of the Commission could have been set on foot. Dr Macleod's report handed in to the Commission became the basis on which its work proceeded.” In a private letter to Mr Vassie a week or so after the disaster, Dr Macleod tells the story of the closing scene at the yard: “I read aloud the entire death-roll for the purpose of check- ing it off against that of the firm and the police. There was profound silence as we read name after name—only yesterday among us, and now—— ? Then the ambulance corps—some of them after forty-eight hours of work—fell into line, black with mire and defiled with all that was horrible; and I addressed them. There were no reporters present —only police, the undertakers, some representatives of the firm and some onlookers—about eleven at night. I had no time for premeditation, as it was not my suggestion, but I addressed them under strong impulse, and, I hope, for good.” In the work of the Executive Committee of the Relief 54 The Ministry of Dr John Macleod Fund, alluded to by Mr Vassie, Dr Macleod took an active part. Ultimately, however, he found himself forced to withdraw from it on a contro- verted question of policy, with regard to which his views as to just administration—views which were endorsed by the mind of the working-class community—differed from those of his colleagues on the committee. Dr Macleod was a member of Govan Parish School Board from 1879 to 1883, and again from I885 to 1886. The routine duties of the members of that important board are numerous and exacting. But Dr Macleod was not content with routine duties. On entering the Board, he was appointed Convener of the Religious Instruction Committee. In that capacity he at once instituted an investi- gation which disclosed a serious absence of uni- formity and system in the methods of Religious Instruction then in use; and, thereafter, he drew up the elaborate syllabus which the Board adopted, and under which such instruction has been given since in all the schools of the Govan parish area for more than a generation, and is still given. Both as regards the well-considered principles upon which it is framed, and as regards the carefully graduated scheme of teaching detailed, that syllabus remains a model of comprehensive grasp and thoroughness." Had Dr Macleod done nothing else during his * See Appendix No. V. in the Parish of Govan. 55 whole ministry, this service alone, which he rendered for the many thousands of children who pass through the Govan schools annually, would entitle him to be remembered with honour and gratitude. One Small point in the syllabus gave rise to some amusing electioneering passages during the contest of 1885. It related to the method of teaching the Shorter Catechism. Dr Macleod had proposed that only a circle of selected questions, but a circle con- taining the whole doctrine in outline, should be taught in the lower standards of schools. This outline was to be filled in gradually as the scholar passed on to the higher standards by the inclusion of the questions at first omitted, until the whole Catechism had been learned. This plan was denounced as a “mutilation ” of the Catechism by his Free Church brethren. In vain Dr Macleod pointed out that it was a worse mutilation to teach only the first section of the Catechism in the lower standards. In vain he enlarged upon the superiority of the progressive, the “spiral ” method, as he called it, over the rigid “block ’’ method. The latter carried the day. But Dr Macleod found in the excitement of the election meetings, with their fighting speeches and lively “heckling,” an enter- taining interlude in the midst of more serious work. In the proceedings and work of the Presbytery Dr Macleod took his full share. He attended its 56 The Ministry of Dr John Macleod meetings as constantly as a man of So many engagements could. He held office as its moder- ator during the winter half-year of I883-1884. The formal business of Church Courts had, indeed, little interest for him. He spoke comparatively seldom. But when he did speak, it was to in- tervene with influential effect in the discussion of some question of substantial importance. Although his views were regarded with hesitation by many of his brethren, and with active hostility by a few, they could never under any circumstances be dismissed as negligible. They had always to be reckoned with in any forecast of the issue. And, whenever “John Macleod’’ was on his feet, the Presbytery became alert. Nor was the consideration paid to his speeches due simply to their controversial ability, to their consistent and reasoned advocacy of pro- nounced convictions, to their formidable power of trenchant critical attack. It was due not less to the profound respect which his personal authority inspired, and to the admiration entertained by all schools of opinion in the Church for his herculean labours. One Presbytery question in which he took a leading part during the period under review was the discontinuance of “Sacramental Fast Days.” These “Fast Days,” while still profess- ing the religious character and purpose in which their observance originated, had become as matter of fact little more than public holidays. Dr Macleod in the Parish of Govan. 57 moved, therefore, for a Committee of Presbytery to consider the whole subject, and, as Convener of that Committee, he drafted the Report himself, and sub- mitted it in due course. The recommendations of the Report were adopted by the Presbytery in May 1884, and took practical effect in the disappearance of “Fast Days” throughout the bounds. In Govan Parish “Fast Day” services were held for the last time in April 1884. Dr Macleod, indeed, sympa- thised fully with the desire that working people should have a spring and autumn holiday secured to them without prejudice to conscientious con- siderations. He also deprecated, as strongly as any one could, the scandal to religion occasioned by such a public insincerity as that into which the appointment of “Fast Days” in Glasgow had fallen. But the reason which chiefly prompted * The Report, which was printed for circulation among members of the Presbytery, like all documents emanating from Dr Macleod's hand, dealt exhaustively with its subject. It contained a series of findings relative to the origin, authority, observance, tendency, and appoint- ment of “Fast Days in connection with the Holy Communion.” These findings were followed by a number of practical recommenda- tions. And for the information of Kirk-sessions, certain useful histori- cal notes and references were appended, namely:— - On the Scriptural authority for Fast Days; On the Ecclesiastical authority for Sacramental Fast Days; On the origin of Sacramental Fast Days; On the evils connected with the Desecration of Fast Days; On frequency of Communion ; . On the power of Ministers and Kirk-Sessions in relation to the appointment and disuse of Fast Days. 58. The Ministry of Dr John Macleod him to action in this matter was undoubtedly his recognition that the custom prescribing “Fast Days” as a requisite in preparation for the Lord’s Supper tended directly to stereotype the prevailing infrequency of communion ; and he hoped that the abolition of the custom would encourage, and even at Once be accompanied by, a general movement towards more frequent celebration of the Sacra- ment. That this expectation was but meagrely fulfilled in the event, he often afterwards deplored. His point of view towards another question which engaged the deliberations of the Presbytery in May 1885 illustrates well the strategical caution of his outlook. The transmission of an overture to the General Assembly in favour of the preparation and issue of a partial liturgy for use throughout the Church had been proposed. Dr Macleod, of course, concurred in the desire for such a liturgy, and was perfectly alive to the evils of the existing state of chaos and anarchy in the conduct of public worship. But he also perceived that the time had not yet nearly come for authoritative remedial measures. The very chaos and anarchy com- plained of must inevitably reflect themselves in the composition of any committee which the General Assembly could appoint on the subject; and any form of service which the committee might compile or the General Assembly agree to sanction, would of necessity partake of the un- in the Parish of Govan. 59 Satisfactory nature of a compromise. It would be an average liturgy, and, by the law of compromise, not higher, not better informed, not more obser- vant of the elementary principles which should regulate the Ordering of public worship, than the common level of its source. Premature legislation would thus defeat the end desired. It would arrest progress. It would militate against the coming in of a more laudable type of service in the future. Education, accordingly, and not legislation, ap- peared to Dr Macleod to be the pressing require- ment. And for the accomplishment of this process of education he trusted partly to the influence of publications of the Church Service Society — a Society in the counsels and work of which he had been, and still was, a moving spirit — and partly to the example of individual congregations which, in advance of their neighbours, exhibited a use embodying sound liturgical principles, and demonstrated in practice the superior excellence of an orderly and dignified presentation of corpor- ate worship. Dr Macleod, therefore, spoke and voted with the majority in favour of the non- transmission of the overture. Dr Macleod, of course, served regularly upon a number of the general committees of the Church ; but during the earlier period of his Govan ministry he was only twice a member of the General Assem- bly—in 1876, namely, and in 1881. He signalised 60 The Ministry of Dr John Macleod his attendance at the latter Assembly by a notable speech delivered in moving the adoption of the Report of the Christian Life and Work Committee. The Committee's Report that year was of a nature which afforded scope for the kind of speech which Dr Macleod designated “a testimony.” In the course of it, he gave bold utterance to his own fer- vent convictions upon a large variety of topics. He contended that churches should be thrown open for private meditation and prayer; that the resuscita- tion of a Church system resting upon the foundation of baptism should be aimed at ; that opportunities for more frequent communion should be provided ; that Christian parents, circumstances permitting, should dedicate one at least of their sons to the ministry; that the diaconate should be revived ; that pastors should be relieved from the entangle- ment of occupations hindering their proper duty; that the principle of tithes should be observed ; that state establishment should be maintained in the interests rather of the nation than of the Church ; and that the Church is veritably the body of Christ. But, miscellaneous as were the subjects thus dealt with, they were combined in actual treatment by one single and distinctive attitude—the attitude, namely, of energetic recoil from a quasi “deistic” conception of the life and mission of the Church, which pos- sibly prevailed then more widely than it does now. The burden of the “testimony” was this—that the in the Parish of Govan. 6 I .* Church, albeit paralysed by the self-will and faith- lessness of men, is the creation of God in Christ and instinct with His life—divine not only in her Original institution, but divine also in her present equipment of ordinances, and divine in the abiding immanence of the person and power of the Holy Ghost. It may be doubted whether the speech was at all such as the Convener of the Life and Work Committee had intended. It is certain that a speech so foreign in tone and matter to the accustomed oratory of the General Assembly was regarded by the “circumtabular” authorities with the full measure of disapproval which their faces expressed. But in the students’ and licentiates' gallery the speech went home. In the first lecture of this series Dr Wallace Williamson has eloquently recalled the impression made upon himself by a mission sermon which Dr Macleod preached at an earlier date in St George's Church, Edinburgh, during the sittings of the General Assembly, and by its appointment. The experience described by Dr Williamson was not singular. It was shared by a whole group of his contemporaries, trained under Professor Flint, and then preparing for the ministry. To them the meteoric visit of the much-observed minister of Govan and his penetrating message brought just that kindling touch required to set their minds and hearts on fire for the work before them. This Assembly speech served to renew the flame. And 62 The Ministry of Dr John Macleod for more than one of his youthful hearers on that day the person of John Macleod became thenceforth surrounded and invested with that mysterious halo of chivalry, with that commanding attribute of reverence, in which hero-worship always recognises the true cognisance of genuine leaders of men. The abundance of Dr Macleod’s labours during the busiest season of each year, their variety, their intensity, were such as those only who have been associated with him in work can be expected to credit. From the beginning of the week until its close, from morning until late at night, every day —every hour—was a battle of engagements. He wrought like a giant. Leisure he had practically none. Social life in its private aspects was entirely sacrificed. And yet in his activities there was no trace either of feverish haste or of mechanical routine. Even when most sorely pressed for time he displayed a leisureliness of movement which be- tokened the self-confidence of strength. And for him even tedious tasks were redeemed from their drudgery by a certain power of concentrating in- terest upon the work of the moment, by a capacity for rapid transitions from one occupation to another, and by an unslumbering sense of the humorous aspect of passing situations and occurrences. Men whose only business is business, who are able to sit undisturbed in their offices, who have at their im- mediate call an ample and properly organised staff, in the Parish of Govan. 63 are accustomed to comment severely upon the un- businesslike habits of clergymen. They forget the conditions — the single-handedness, the miscel- laneousness, the interruptions—of a city minister's life. Not even a master of business method could have reduced the diversity of Dr Macleod’s engage- ments to the regularity of a common order. His daily programme refused to conform itself to any systematic plan. Generally, however, his mornings were devoted to clerical work. Correspondence alone imposed upon him a heavy burden; and any forenoon visitor would probably find the carpet of the study at Govan Manse thickly strewn with heaps of communications and letters waiting for despatch. These were usually written with his own hand; but sometimes an assistant acted as his secretary. Important and lengthy documents were generally dictated and copied. The composition of them often invaded the afternoon hours, and was resumed º after ten or eleven o’clock P.M., to be protracted far into the night. Dr Macleod cherished the hope £hat some day leisure might be afforded him to place on permanent record the substance of his special teaching. This hope remained unrealised. Except occasional Sermons, addresses, papers, pamphlets, reprints from the Parish Supplement, and fugitive contributions to magazines and journals, he published nothing. His only “book” was the first volume of the second series of the Scottish º ſ 64 The Ministry of Dr John Macleod Church Society Conferences, which is mainly occupied with his paper, extended into a treatise, on “The Holy Sacrament of Baptism : the Place assigned to it in the Economy of Grace; and the present need in Scotland of Explicit Teaching in regard to it.” ". But another and shorter treatise dealing with the Descensus ad Inferos is also pre- served in print.” This was a thesis on the occasion of his receiving the Degree of Doctor of Divinity from his Alma Mater, the University of Glasgow, in I883. In this treatise, he maintained with erudition, exegetical skill and theological exactness, the literal import of the passages in the First Epistle of St Peter 8 relating to that Article of the Faith. Dr Macleod’s afternoons, unless broken in upon by business and by meetings in town, were gener- ally spent in direct pastoral work. It used to be maintained by Dr Chalmers that every minis- ter should “pervade ’’ his parish. Certainly Dr Macleod “pervaded ‘’ Govan. Than his there was no figure more familiar upon the crowded and busy streets of that industrial centre; and, as he passed, the head and eye of many an admirer turned to follow his gallant and distinguished form with the proud gaze of a proprietary interest. He regarded visiting as the primary duty of a faithful * Edinburgh : J. Gardner Hitt, 1895. * Glasgow : Robert MacLehose, 1883. * I Peter iii. 18, 19, 20, and iv. 6, connected with Acts ii. 25-29. ! t t; i r f| ſsºl |i .”j in the Parish of Govan. 65 pastor. Nothing, he declared with vigour, could better promote the designs of the arch-enemy of human souls than that the shepherds of the Church should shut themselves up in their studies, labori- Ously pursuing ephemeral and deceptive views of religious truth, while their neglected flocks were left defencelessly exposed. When Dr Macleod set forth to visit the households of his great congregation systematically," his progress could scarcely be other than slow. Not only were the hours available torn to shreds by ever recurrent interruptions, but a call from “the Doctor” was prized so dearly that the curtailing of it would have caused serious dis- appointment; and thus even individual visits often consumed much time. Parishioners who had not come into personal contact with Dr Macleod might imagine him to be distant and inaccessible, although one single interview invariably sufficed to dispel the delusion. His own people knew him better. With them his conversation in their homes was perfectly unaffected, free, intimate, homely, often 1 Occasionally, besides the households of his own congregation, some whole street or group of tenements was visited by him from door to door ; and in such parochial visitation he included streets and tenements which had degenerated, or were degenerating, into slums. On these occasions the main harvest which he reaped was, of course, the harvest of human souls—of persons recovered out of carelessness of life for Religion and for the Church. But at the same time he also managed to glean all sorts of dramatic and droll experiences, which served to provide him with a fund of diversion amid much that was calculated to depress. E 66 The Ministry of Dr John Macleod | gay even, and humorous and bantering in tone; but at the same time he never allowed himself to forget the higher purpose of his pastoral visits. As a Christian Minister, he sought to leave behind in every house which he entered some helpful and uplifting message, some equivalent at least of the evangelical salutation of peace. And, unless cir- cumstances made the observance inconvenient, he concluded every visit with prayer. Whether in his own person he was able to bring to complete accomplishment many of these systematic visita- tions which were begun often and pursued up to a certain point, may be considered questionable. The undertaking was not a light one; and other duties, imperative in their demands, refused to guarantee the necessary measure of disengagement. But that he persevered in making the attempt is certain. It is certain also that for him occasional, as distinct from systematic, visiting was constant and unending. In all manner of difficulties and troubles his people had recourse to him ; and their faith in his ability to extricate, or at any rate relieve, them knew no bounds. How broad he made his shoulders to carry all their burdens, many a touching story of his personal tenderness still told in humble homes in Govan testifies; and never did Minister more compassionately bear upon his heart the distresses of the people committed to his care. Not only was it his custom to pay unwearied attention to the sick, in the Parish of Govan. 67 visiting special cases daily, and even twice or three times in a day; not only did he watch beside the dying with all the physician's care, anticipating doubts and fears with the very medicine of such spiritual comfort as the passing Soul required; not only did the bereaved look forward to his coming, and find in his presence unfailing consolation, and in his sympathy an arm upon which the full weight of their grief might lean ; but, in the midst of other and very different occupations, his in most thoughts were often really occupied with the particular pain or trial or sorrow which he knew some individual member or family of his congregation to be under- going at the moment. And this habit of telepathy —may one not say, of intercession ?—was betrayed by remarks which he not infrequently made in the course of familiar conversations. In the evenings, Dr Macleod was rarely—perhaps only on Saturdays —to be found at home. Services or Meetings— chiefly meetings connected with congregational agencies — sometimes two or three or four deep, occupied his attention. From one of these to another he progressed, speaking here, presiding there, consulting, making arrangements, fulfilling appointments somewhere else—all with a versatility which brought his full mind to bear at once upon each Jew set of circumstances: the time - table planned beforehand falling indeed, occasionally, into desperate retardations, and gatherings of people 68 The Ministry of Dr John Macleod waiting anxiously at different places for his appear- ing, while without the slightest discomposure he worked the programme through—“ohne hast aber ohne rast.” When at length he returned home through the lamp-lit streets, making many a belated visit by the way, it was frequently, as already stated, to find urgent work awaiting him in the study, which added hours of further labour to his already over- burdened day. Of course all periods of the year were not equally busy. Ecclesiastical and natural husbandry re- semble each other in this, that their labours vary with the changing seasons. Different sets of occu- pations have different times appropriated to them, as one operation succeeds another in due order. Along with this resemblance, however, there is also a distinction to be noted. For in the Georgics of any large city parish the natural calendar is practically inverted : autumn becomes seed-time, and spring the time of harvest. Winter is recog- nised as the season of chief activity, and summer as the season of comparative rest. In Govan the period of most strenuous Church Work opened with the beginning of October. Then what was known to the Staff as “the big wheel”—that is, the full circle of congregational agencies—began again to revolve. But its revolutions were not automatic; and to set “the big wheel” really going always required the expenditure of much in the Parish of Govan. 69 preliminary exertion in the month of September, along with the exercise of not a little preparatory thought. With only a brief pause of slower move- ment during the Christmas and New Year recess, “the big wheel,” driving the whole system of its dependent machinery, continued to revolve until Easter. Easter being past, the heavier pressure of work diminished ; and the various agencies, one after another, at irregular intervals until the end of June, suspended operation. Church Life reached its lowest ebb about the middle of July, in the week following the Glasgow “Fair,” when the holiday exodus was so universal that then the un- wonted spectacles might be witnessed in Govan of busy streets left desert, and the Parish Church an emptiness. The months of June and July were those in which members of the Staff went off duty in succession. Dr Macleod, besides spending an occasional day on one of the river steamers, or with friends in the country, was on holiday during several weeks in August and September, usually returning for a few days at the end of August to take the monthly celebration of Holy Communion, and to transact any necessary business. His holiday lug- gage included a huge portmanteau full of books, promising that luxury of extensive reading which practical duties prohibited in working months. Before the children of his family began to scatter, his entire holiday was spent along with them, 70 The Ministry of Dr John Macleod generally in Mull, or on the shores of Loch Sunart, or somewhere in the charmed neighbourhood, at least, of beloved Morven and “blest Fuinary.” “Oh land of Morven dearer far To me than fairest spot of earth ; Oh land on which my eyes first looked, The land that gave my fathers birth.”” This annual retreat into the solitude of Highland scenery was a necessity for Dr Macleod in the prosecution of his Ministry. He was essentially a man of action, a man to whom the stir and rush of life was as the breath of his nostrils. But he was also at heart a poet and a dreamer.” He heard * The lines entitled “Passing Morven,” from which the above are quoted, bear the date July 31, 1882, and were written shortly after the death of his father, the venerable and “kingly" Minister of Morven. The whole set of verses is a lament inspired by the emotions of that deep and tender filial piety which was part of Dr Macleod’s being. It illustrates the pathos of personal associations with which he habitu- ally invested places. ‘‘ I seem to see in visions fair The summer Sundays long ago : The little church—his kingly head *, Stooping to pass the lintel low. All, all to-day but speak to me Of that bright past forever fied, Of him whose presence haunts them all, A yearpast numbered with the dead.” * A curious little book entitled ‘The Glasgow University Album for 1858-59' (Glasgow, George Richardson, Printer to the University), which claims to differ from all other Albums “in being entirely the composition of students,” contains five contributions from the juvenile pen of Jack Laud—a sufficiently transparent pseudonym. Four of these are in verse—one of them being a sonnet, beginning with the º 9 \ | 3. in the Parish of Govan. 71 | the call of the mountains and of the sea. All nature spoke to him. Those moods and aspects of nature in particular which have mysterious affinity with the human spirit excited his imagination. And the Sacramental character of nature—its character, as not only a parable of the world unseen, but also a “sensible sign” of the veiled but real personal Pres- ence which silently inhabits it—affected him deeply. Besides this solace derived from restored communion with nature, his holiday afforded to Dr Macleod the opportunity and leisure which every man of action periodically requires for the review of his work from a distance,—a review which is indispensable in order that the perspective of that work, and the appre- hension of its due proportions, lost through pro- tracted immersion in detail, may be recovered, and plans readjusted accordingly. Dr Macleod’s holi- day was never a waste of time. It was a true quite Wordsworthian line “The joy of nature cometh from above.” The fifth, designated “A Rambling Walk and Rambling Talk,” is a literary causerie discussing the poetry of brooks and rivers, full of boyish animation and wholesome sentiment. It exhibits to us not only certain formative poetical influences at work, chiefly those of Words- worth and Tennyson, but also a singularly fresh and observant appre- ciation of the life of nature, and an unaffected vein of very serious reflection—features altogether prophetic of the future man. Of course eighteen years of age is never conspicuously diffident in its flights of intellectual criticism. Hence amid much that is surprisingly mature and good, there is one observation so full of indulgent and even con- temptuous patronage that it leaves the reader—one reader in Yarrow at least—speechless : “Wordsworth did write some pretty verses about the Yarrow.” 72 The Ministry of Dr John Macleod re-creation—a re-creation physical, mental, and spirit- ual. Nevertheless it proved quite insufficient to counteract the exorbitant strain of his parochial exertions. During the spring of I885 it became evident that his health was breaking down. An accumulation of special burdens — School Board duties, trade depression, business connected with the building of Elder Park Church, the decision of important questions which emerged during the progress of the New Parish Church, the wearing anxiety occasioned by the second hostile petition to the Presbytery, the wellnigh overwhelming re- sponsibility of Church finance upon a great scale, and the interminable worry of the thousand and one incidental cares inseparable from his enormous pastoral charge—brought the excessive load already borne by him to the actual breaking-point. In spite of the earnest remonstrance of his doctors, whose warning was emphasised by recurrent attacks of violent neuralgia, he persisted in the effort to continue. But nature rebelled, and no further would it go. His prostration took the form of a nervous collapse so complete that for days he could scarcely sign his name to the notes which he dic- tated. Absolute rest was imperative. His last public appearance, before relinquishing his parish upon a leave of absence, which ultimately extended to twelve months, was at the ceremony of the opening by Lord Rosebery of the Elder Park on |{i in the Parish of Govan. 73 the 27th of June 1885. He had been consulted by Mrs John Elder throughout all the preliminary negotiations which prefaced that splendid gift to the people of Govan. He had taken an active part in the arrangements for the ceremony. He had even drafted the speeches read upon the occasion by Mrs Elder, who declined to entrust their com- position to any other person. And in order not to disappoint her, although at no small risk to his enfeebled strength, he attended the ceremony and performed at it the dedicatory Religious Service. The ensuing year of tedious exile was spent partly in Switzerland and partly in England. To a man of his ardent temperament, and at a conjunction of affairs so critical, when a whole world of unfinished undertakings, as well as the regular working of congregational machinery, cried out daily for his presence and guiding hand, enforced idleness was a trial of faith, courage, and patience as rigorous as can well be imagined. He accepted the trial as a providential discipline. To his congregation, to whom his illness brought literal consternation, he wrote: “I ask your prayers for my speedy and perfect restoration to health (if it be God’s will), and that the period of discipline, through which I am at present passing, may be fruitful of much and enduring good ‘’’; and to one of his assistants, with whom, during absence, he maintained unbroken communication, he wrote: “I have a very keen 74 The Ministry of Dr John Macleod and painful sense of the confusion and shortcoming of my life, as you and other assistants must have seen it. I am learning a good many of the simplest things, as it were for the first time; and, if I have opportunity, I hope in the future to mend—though that does not alter the past.” In the eagerness of his longing for restored health, he displayed the same tenacity of purpose which distinguished his pursuit of every aim. Indeed, it may almost be said that under God’s blessing he owed recovery at this time to sheer determination to recover, Deo volente, for the sake of his people and his work. During his absence the Rev. J. T. Graham, Minister of Dean Park Parish, acted as Moderator of the Kirk-session, the staff of Assistant Ministers was increased, and various stages in the development of congregational history were accomplished. Elder Park Church was opened by the Rev. Dr Thomas Leishman of Linton Parish on Sunday, the 30th of August, and the congregation continued thereafter to worship in it until the completion of the New Parish Church. A Parochial Church Defence Asso- ciation was formed on the 22nd of September, and on the 29th of October Dr Macleod wrote a Pastoral Letter from Davos Platz, commending the objects of that Association, and stating the position of the Church Question in view of the then approaching General Election. The new edition of the Scottish Hymnal, with the specially prepared Govan Appen- | in the Parish of Govan. 75 dix, which has been used ever since, was introduced in the beginning of March 1886. And notes of Dr Macleod’s valuable series of Instructions on the Parable of the Sower—notes which preserve a unique example of that particular method of teaching so largely employed by him—were printed monthly in the Parish Magazine between February and June." Dr Macleod returned to Govan in the beginning of July, and gradually, as strength came back, resumed the full burden of his duties. With his illness the first period of his Ministry reached its close. On his return the building of the New Church was sufficiently advanced to become the chief and absorbing interest. * These notes contained the substance of Instructions given by Dr Macleod in the vestry of Duns Parish Church, on Thursday afternoons in the spring of 1874. They were written out at the time for private use, from memory and without Dr Macleod’s knowledge, by one who was present. He himself had kept no record of them. They illustrate well what Dr Macleod’s “Instructions” were—how luminous, how …ital, how searching, how helpful. 76 The Ministry of Dr John Macleod P A RT II. THE NEW PARISH CHURCH. THE last services in the old Church prior to its re- moval were held on Sunday, the 16th of March 1884. With the celebration of Holy Communion that Church had been opened fifty-eight years before; " with the celebration of Holy Communion it was closed. “The occasion will doubtless be to many one of special solemnity,” wrote Dr Macleod in making announcement of the arrangements; and in the following issue of the Parish Magazine he recorded the event. “We left the old Church on the I6th March. The last lessons read were (morn- ing) John vi. 35-69; Hebrews xiii. 7-2I : (evening) * In the Parish Magazine for April 1884 occurs the following note : “The first service in the Church now being removed was held on June 23, 1826. The Holy Communion was celebrated on the following Sunday. It is said that Dr Chalmers preached an ‘action sermon’ in the Church ; but there is no reference to this in the Session Minutes, and I believe that the tradition arises out of a confusion between this and a previous occasion when Dr Chalmers preached, and when, the crowd being great, it was necessary, on account of the rickety condition of the old fabric, to conduct the service in the open air.” in the Parish of Govan. 77 Numbers ix. I5-23; John xvii. The Communion homily was preached from John xvii. 3. The even- ing sermon was from I Samuel xii. 7. I intended to have reproduced the substance of the address, and may yet endeavour to do so *-an intention unfortunately not carried out. “Such details ac- quire interest as years run on.” The services were attended by crowded congregations. After Evening Service Dr Macleod stood silently watching the lights being put out ere he left the Church. Fifty years is but a short lifetime for a Church ; and it may seem surprising that so much of the sentiment proper to antiquity should have attached itself to a building really modern. This sentimental attach- ment, which was perfectly genuine, may be ex- plained, however, by the exceptional circumstances of the Parish. Owing to the rapidity with which great changes had taken place, fifty years in Govan was the virtual equivalent of several hundred years elsewhere; and in the eyes of the community the “old” Church had come to be regarded as a symbol of the vanished Govan—that Govan of reminiscence which had existed before the deluge of overflowing industry swept all the relics of the past away. During the succeeding interval, until the old Church had been reconstructed in John Street, Sunday forenoon services were held in the new Church Hall in Broomloan Road, while Sunday Evening Services were held in the Iron Church in 78 The Ministry of Dr John Macleod John Street, which was used also for celebration of the Lord's Supper on Communion Sundays. Thereafter, and until the New Church was opened, all the Sunday services were held in “Elder Park Church,” by which name the old Church on its new site at once became known. The reason for the order pursued by the general building scheme thus made itself practically clear. The Foundation Stone of the New Parish Church was laid by Mrs John Elder" on Saturday, the 6th of December 1884. The day was wintry. A high wind, driving fierce showers before it, swept with harsh gusts across the ancient churchyard. Never- theless, to do honour to the occasion, an important gathering of representative persons and an immense concourse of members of the congregation and of Govan people generally had assembled. The scene upon the banks of the river, which was then fully exposed to view, fringed with shipbuilding yards and alive with all manner of vessels, resembled curiously that which may be witnessed on the Clyde whenever a great ocean liner or cruiser or battleship is launched. And, in truth, the thing to be accom- plished was a launch—the launch of another and * In this connection Dr Macleod alludes in the Parish Magazine to the assistance received from Mrs John Elder, “to whose unfailing sympathy and characteristic thoughtfulness and generosity we have at critical stages of the undertaking been unspeakably indebted.” See Appendix No. IX. ;-- §r.t! -i | ~| in the Parish of Govan. 79 higher type of vessel, and it made analogous appeal to the imagination. Visions of the past were con- jured up—visions of the little chapel first founded on that spot thirteen centuries before, visions of the long succession of Churches which had followed one another since in their voyage “through the waves of this troublesome world”; and conjecture strained its gaze to penetrate the enigmatic future. The service was, of course, strictly ecclesiastical." It was performed with grave solemnity. As the stone was being lowered and set in place the choir chanted the 87th Psalm—“His foundation is in the Holy Mountains”—“Glorious things are spoken of thee, O city of God”—“Of Zion it shall be said, this and that man was born in her: and the Highest Himself shall establish her.” The Gloria Patri declared the stone duly laid ; and immediately thereafter Dr Macleod, placing his hand upon the stone, pronounced the words of accomplishment: “In the faith of Jesus Christ, we lay this stone, in the Name of the Father, and of the Son, and of the Holy Ghost. May the true Faith flourish in this place. Here may the voice of prayer con- tinually be heard, the voice of rejoicing and * The service is preserved in a little volume deposited in the Record Room at Govan Parish Church. The volume, which is unique, contains a complete collection of all the special printed services compiled by Dr Macleod for use in the New Church and in connection with the founding and dedication of Daughter Churches. 80 The Ministry of Dr John Macleod salvation, the voice of praise and invocation of Thy most glorious and honourable Name, even the Name of the Father, and of the Son, and of the Holy Ghost, henceforth and for ever.” How deeply the event stirred him the closing sentences of the address then delivered by Dr Macleod testify. “What will be the future of this Church 2 He would indeed be presumptuous who should in these days venture to predict the future of any fabric reared for ecclesiastical purposes. ‘The morning cometh and also the night': and it is difficult to disentangle the signs. I shall not prophesy, but I may express a hope. What we desire for the Church of Scotland and for every other Church, we desire for this Fabric : that, when completed, consecrated to the Holy Trinity, and freely thrown open to all, it may become associated as the years roll on with a creed catholic and therefore simple, with an administration Scriptural and therefore comprehensive, with a worship sacramental and therefore acceptable to the Lord and perfectly adequate to the present help of His members, with a weekly Eucharist and daily prayer, with evangelical preaching and- holy living, with the imperishable Apostolic Faith and the one Apostolic Hope.” Addresses were also delivered by Principal Caird, as representing the University of Glasgow, the former Patron of the Charge; by Mr J. Parker Smith, of Jordanhill, whose grandfather had designed in the Parish of Govan. 8I the old Church : and by Mr Connal Rowan, of Meiklewood, who was entrusted by the Misses Steven, of Bellahouston, with the welcome an- nouncement that they had promised to build the Chapel now known as the Steven Chapel. Principal Caird took advantage of the occasion to pay a striking tribute to the work of Dr Macleod in Govan. “I am profoundly impressed,” he said, “with the sense of what one wise and good man, inspired with genuine Christian enthusiasm, can do. . . . I bless God that we have had a hand in his appointment to the position which he now so worthily fills here.” Upon the foundation thus solemnly laid, the thought of a great Churchman expressed by a great # Architect arose. Govan Parish Church will continue to be admired and studied as a notable example of Sir Rowand Anderson’s work. But the work of every architect, whether eminent or obscure, is conditioned perforce by the conceptions, desires, and resources of those for whom his talents are employed. It may certainly be said that the mind and purpose of Dr Macleod declare themselves in the fabric of Govan Parish Church. So early as 1876 he was already in consultation with Mr R. Rowand Anderson ; and in 1883 the matured plans were adopted by the heritors, and the contracts accepted. The dimensions, style, and treatment of the structure—its conformity to the Scottish type F 82 The Ministry of Dr John Macleod of early English Gothic, its spacious nave, the lofty pitch of its roof, its large clerestory windows, its narrow side aisles, its single transept, its noble chancel, its separate baptistery, its daily Service chapel, its devotionally calculated proportions, its general severity and impressiveness of aspect—all have some definite correspondence to, and were ruled strictly by, the special requirements of the Church to be erected. That Church was to be the Mother-Church of an important Parish. It was to be a Church suited predominantly for congregational use ; a Church arranged with exact reference to those improvements in the ordering of Public Worship which Dr Macleod had in view ; a Church which, while correct architecturally, possessed of a large and subduing majesty of form, constructed, in reverence for the Glory of God, of the best materials in their kind, and exhibiting first-rate workmanship throughout, should yet be plain and unvitiated by florid decoration. How fully the design produced satisfied these conditions, the building itself demonstrates.” But it owes not a * In “The Divine Life of the Church,” “Scottish Church Society Conferences, Second Series' (vol. ii. p. 227), there will be found a paper contributed by Sir R. Rowand Anderson in which he discusses generally the principles actually embodied in the design of Govan Parish Church. In the ‘Transactions of the Scottish Ecclesiological Society' (vol. ii. p. 409) an account is given of a visit paid by the Society to Govan Parish Church, when Sir Rowand Anderson described the building, which, he said, was modelled on lines similar to those of the Church of Pluscardine Priory, especially as regards the great “east” window in the Parish of Govan. 83 little also to certain deviations from the letter of the plan which were made during the progress of operations. If buildings are to be really good, they must be permitted to assume their final shape under the moulding hand of an artist. The life and the charm of any structure, as well as the precision of its utility, depend much more closely than can be realised by the commercial practice of rigid adherence to approved plans, upon minor thought being allowed a reasonable measure of freedom to work over and adjust, to amend and to supplement the major thought already crystallised. Govan Church is what it is because it contains not only the creative but also the perfecting mind of the architect and of the founder. Upon the successive stages of the undertaking Dr Macleod bestowed vigilant attention. Almost every day, when at home, he might be seen among the workmen, watching their occupations with interest; and he devoted earnest consideration to the settlement of questions which emerged as the building advanced. Referring afterwards to this very point, he wrote: “The excess in expenditure over the funds originally provided is easily accounted for, as the funds were indeed never adequate to more than a part of the and the clerestory windows. He also recalled Dr Macleod’s desire to have a Church somewhat after the plan of the great Franciscan Churches of Italy, arranged so that the arcades did not interfere with a view of the preacher from any part of the building where the congregation could be placed. 84 The Ministry of Dr John Macleod undertaking that was before us, and made no provision for difficulties in connection with the foundations which could not be foreseen, and for alterations and developments which became ab- solutely essential to the right completion of the work. All these sources of expense can be explained in detail to any one interested, together with the reasons which led, after long and careful deliberation, to the adoption of every step taken in the interests of the subscribers (that the money might secure the best result) and of the people for whose benefit we labour. Any one can see that there has been no extravagance as regards ornament.” It is a cause for thankfulness that Dr Macleod possessed the wisdom and strength thus to recognise and sanction improvements, and to face the responsibility involved, together with all the toil and anxiety which in- creased financial outlay brought him, rather than consent to sacrifice the permanent excellence of such a building to the exigencies of mere temporary convenience. The principle that no part of the Church Building Fund should be expended upon costly equipments Dr Macleod adhered to as a principle dictated by good faith towards the subscribers. But he enter- tained an earnest longing that all such equipments should be of a dignity answering to their sacred purpose. He accordingly invited gifts. The Steven Chapel, already mentioned, and the organ presented in the Parish of Govan. 85 by Mrs John Elder, were the most considerable of these special gifts. The Communion Table, the Font, the large and small Lecterns for the Church and Chapel respectively, the Alms-plate, the addition of four silver Patens and two silver Chalices, as well as the sum required for furnishing the vestry, were among the offerings of anonymous donors. These tokens of goodwill were prized for other reasons besides their actual value. To be thus adorned with the gifts of individual piety always conduces to make the House of God interesting and beloved, to invest it with the tenderness of particular asso- ciations, and to confer upon it something even of the proprietary attributes of a living person. Before the New Church could be opened, one duty remained, the performance of which brooked no postponement. It is invariably difficult to keep a churchyard, situated as in Govan, in good order. The surroundings militate against tidiness; and the º atmospheric conditions are fatal to trees, shrubs, and grass. But for a number of years, even before building operations began, Govan Churchyard had fallen into a state which was described by the Burgh Surveyor as one of “extreme neglect,” by the Heritors’ Committee as “very discreditable,” and by Dr Macleod as “scandalous”; and its de- solations had now been brought to a crisis by the confusion and mess which are inseparable concom- itants of any process of building. Dr Macleod 86 The Ministry of Dr John Macleod perceived that the time had come when the reproach might be removed. He obtained from the Burgh Surveyor a report as to the measures necessary for the adequate protection and improvement of the Churchyard. He persuaded the Heritors to issue to all directly or indirectly interested an appeal inviting contributions towards the funds required— estimated at £720—for the execution of the specified work. And he exerted himself energetically to obtain support for this undertaking. Govan Church- yard, as is attested not only historically and by its exceptional wealth in monuments of a pre-Norman type, but also by its circular form and by the curious elevation of its surface above the surround- ing levels, can claim to be one of the most ancient places of Christian burial in Scotland. But it was not to considerations of an archaeological sort that Dr Macleod made appeal. He appealed to the primary sentiment and plain duty of reverence for the dead. “I am unwilling,” he wrote, “that the New Church should be opened until we have accomplished all in Our power to make reparation for the dishonour too long cast upon the dead by the unprotected and uncared - for state of the graves. Apart from any interest attaching to the work in connection with the opening of the New Church, not an hour should be lost in now putting the burial - place in order.” In this effort Dr Macleod succeeded sufficiently to satisfy the re- in the Parish of Govan. 87 ti } quirements of decent care. But the sluggishness of the response elicited disappointed him. He encountered greater indifference than he had antici- pated. “The funds required for putting the Churchyard into right order come in but slowly, notwithstanding our utmost exertions. We contend with profound apathy.” It is to be feared that the apathy complained of is not confined to Govan, that it is symptomatic of a general attitude of mind, that its roots are embedded deeply, if not in un- belief, at least in defective faith with regard to certain fundamental articles of the creed — the communion of Saints, the resurrection of the body, and the life everlasting. Saturday, the 19th of May 1888, is the central date in Dr Macleod’s Govan Ministry. On that day, the Eve of the Feast of Pentecost, the New Parish Church was dedicated. The event had already been prefaced by many years of thought, prayer, and toil, animated veritably with the intense and devout spirit of Memento Domine—“Surely I will not come into the tabernacle of my house, nor go up into my bed; I will not give sleep to mine eyes nor slumber to mine eyelids, until I find out a place for the Lord, an habitation for the mighty God of Jacob.” But as the date approached, it brought with it labori- ous special preparation. In the case of Cathedral Churches and Churches used frequently for important public functions, experience has trained the officials 88 The Ministry of Dr John Macleod concerned, and there exists a certain body of cere- monial tradition. But in this case the whole apparatus and machinery had to be created. Dr Macleod was making precedents. The compilation of the services, the selection of Ministers to officiate and the arrangement of their several parts, the collaboration required with the Organist and Choir- master, the consideration and issue of invitations to representative clergy, dignitaries, public bodies, heritors, subscribers, friends, the regulations for the admission of members of the congregation and parishioners, the organisation necessary for carrying out the allocation of places among those to be accommodated as with due regard to the interests involved, to conventional observances and to right order—all these details, running into minutiae which only a master of ceremonies can appreciate, which demand the instruction of a whole multitude of agents, which seem such trifles but are really in- dispensable for the building up of a great solemnity and for the securing of it against discordance and distraction, Dr Macleod had himself to think out, marshal, and adjust beforehand. And this care he took, not for the love of ritual, not for the sake of ceremony, but for the Glory of God. The group of dedication services extended over . an octave. The Holy Communion was celebrated on both of the Sundays embraced within the octave —Whitsunday and Trinity Sunday. The news- A 3 & t "iſ " * $ 2. J pºs k | i à * J } | ; f ; | | i i in the Parish of Govan. 89 - * | . i | *}& - 1. papers of the date contain full descriptions and reports of the services. But in addition to these descriptions and reports Dr Macleod deemed it proper to have an official record drawn up, which was printed in the July issue of the Parish Maga- zine, and is engrossed in the Kirk-session Minute Book. “The account of these things,” he said, “however familiar the details may be to us, will acquire a totally different interest to our successors a hundred years hereafter, and it is for that reason that I am anxious to be as accurate as possible.” One or two quotations from this record will suffice to supply a narrative of the proceedings. “The Service of Dedication began on Saturday, the 19th May, at half-past two. By that time the Church was completely filled, the Presbytery, the Heritors, the various Public Bodies throughout the Parish both in Glasgow and in Govan, and the Parishioners generally, being largely represented. At twenty-five minutes past two prayer was offered in the Session-House, upwards of sixty Clergymen, together with all the Elders connected with the Session, being present. The Clergy, preceded by the Elders, then passed in processional order to the principal door of the Church. As they passed up the central aisle the Congregation stood and joined with great solemnity in the singing of Psalm crxii. (metrical version). The representatives of the Presbytery other than those taking part in the 90 The Ministry of Dr John Macleod service were seated in the front pews of the nave, the Elders being in the pews immediately behind them, and the Lord Provost and Magistrates of Glasgow, together with the Provost and Magistrates of Govan, occupying the pews immediately behind the Elders. The Very Rev. Dr J. Cameron Lees, Dean of the Chapel Royal; the Rev. Professor Story, D.D. ; the Rev. Dr Donald Macleod, one of H.M. Chaplains; the Rev. Dr Boyd, Minister of St Andrews Parish ; the Rev. Dr Norman Macleod, Minister of St Stephen's Parish, Edinburgh, occupied the seats on either side of the Holy Table.” “The Services consisted of a Service of Dedication proper, followed after an interval by the ordinary evening service appropriate to the day.” Dr Macleod began the Service standing at the entry of the inner chancel and facing the congregation, having on his right the Minister of one of the eighteen Parishes quoad sacra within the original Parish of Govan, and on his left one of his former assistants. The Dedication Lesson and certain of the opening prayers having been read by these two coadjutors, Dr Macleod then offered the prayers invoking the Divine Presence and Blessing, and pro- nounced the formal words of Dedication : “God the Father, God the Son, God the Holy Ghost, accept, hallow, and bless this place to the end whereunto according to His ordinance we have separated it : * See Appendix No. VI. in the Parish of Govan. 9I - :i even to be a sanctuary to the Most High and a church of the living God. The Lord with His favour graciously regard our work; and so send down His spiritual benediction and grace, that it may be unto Him the house of God, and unto His saints worshipping herein the gate of heaven.” “Passing to the Font, the Pulpit, the Lord's Table, the Steven Chapel, &c., Dr Macleod thereafter read the words of Scripture and Prayers (I Tim. iv. 5) relevant to each particular place or article of furni- ture, the organist accompanying the various actions with Inusic interpretative of their meaning. The Dedicatory Service was closed with the Gloria Patri and sevenfold Amen. Thereafter the additional vessels for use in the Holy Communion, the alms- plate, &c., were removed, and after a brief interval the evening service began.” At this service Dr Macleod' preached the Sermon, taking as his text the words of our Lord, “I have declared unto them Thy Name, and will declare it : that the love where- with Thou hast loved Me may be in them, and I in them.” In the course of the Sermon great emphasis * Dr Macleod was seized with a curious fit of nervousness in anticipa- tion of this particular duty, and up to the last moment remained unde- cided whether himself to preach or not. Both Dr Cameron Lees and Dr Boyd came prepared with appropriate sermons ready for use in case of either being required to act as Dr Macleod's substitute. * St John xvii. 26. This chapter, from which he had preached also on the last Sunday in the old Church, Dr Macleod regarded as the very Holy of Holies in the Temple of inspired Writ. If one Testament be more sacred than the other, he used to say, it is the New Testament; 92 The Ministry of Dr John Macleod was laid upon the truth that Churches are not conse- crated by an outburst of rhetoric, nor even merely by prayers, but in actual fact by the answer to prayer bestowed in the gift of the Divine Presence— “The glory of the Lord filled the House.” The recollection of that solemn and resplendent Service, the spectacle of the vast and reverent congregation which filled every corner of the build- ing, the wave of exultation which seemed to surge through the Church as the long procession of Elders and Ministers swept onwards with measured pace towards the chancel, heralded by the massive tones of Lattatus sum sung to St Paul’s in the version dear to Scottish hearts, the sense of spiritual reality, of holy joy, of consecrated purpose, which made itself felt from beginning to end of the stately ceremonial—these are memories which will never cease to retain their place in the retrospect of all then present. Nor is it likely that the contribu- tion of the skies to the grandeur of the service —a contribution unforeseen, and yet of pente- if one group of New Testament Books be more sacred than other groups, it is that one which contains the Gospels; if one Gospel be more Sacred than the other three, it is the Gospel according to St John ; if one section of the Gospel according to St John be more sacred than the remainder of that Gospel, it is the Record of the Upper Chamber pre- served in chapters xiii., xiv., xv., xvi., and xvii.; if one portion of that particular Record be more sacred than the rest, it is the Record of our Lord's High Priestly Prayer, the Revelation of His Intercession within | * : the veil exhibited to us in the last of these five priceless chapters. That } : chapter is, and discloses to our view, “the Holiest of all.” Kº y ! ; ; - • in the Parish of Govan. 93 costal fitness — will be forgotten by any member of that congregation. Dr Macleod thus describes the circumstance alluded to : “A thunderstorm of unusual severity raged throughout the whole time of the service, beginning just when the people had assembled, and passing off when the service was approaching its end. Loud thunder-peals crashed over the roof, and the flashes of lightning illumin- ated the Church, while the Congregation was chant- ing Psalm xxix. : “The voice of the Lord thundereth ; the voice of the Lord is full of majesty; the voice of the Lord divideth the flames of fire.’ During the sermon there were appalling peals of thunder. No storm of greater violence had passed over the dis- trict for a long period of time, and in the neigh- bourhood several lives were unhappily lost. These circumstances deepened the solemnity of the ser- vice, but did not apparently disturb the devotion ywith which the congregation entered into its various parts.” As little, it may be added, did they appar- ently disturb the self- possession of the preacher. As the glare of flash after flash flooded the build- ing with light, and the crashing reverberation of each rolling peal made it tremble, the impassioned tones of the orator’s voice rose and fell with un- arrested eloquence. “Can any person for one moment believe that this Church is less conse- crated than the Temple was when the glory of the Lord filled the House ? Can any person for 94 The Ministry of Dr John Macleod one moment suppose that He has not accepted it and entered it just as really as if an audible voice had rung along that roof, or the cloud of His visible glory filled that chancel ?” And again, as the sermon reached its close, looking forward with sober hope into the future: “As years roll On, changes, political and ecclesiastical, many of them needed, will certainly occur. May God grant that amid them all this House shall stand with constantly open portals as a home of light and peace to the toiling masses of the community. May there ever be heard from it the words, ‘Come unto your Father's House, come unto Me ye weary and heavy laden.’” - The Octave of Services which followed signified the taking possession of the Church in accordance with its dedication. On Sunday, the 20th May, the congregation enacted, as well as sang, the words, “Blessed are they that dwell in Thy House : they will be still praising Thee.” They seemed to live in the Church all day long. The Holy Communion was celebrated at II A.M. “The Church was again completely filled. The com- municants occupied the entire nave, together with a portion of the transept. A large number of non- communicants waited to the close of the service, though unavoidably very protracted. . . . For the first time the Ter Sanctus was sung by the Congre- * See Appendix No. VII. in the Parish of Govan. 95 gation instead of being merely said by the Minis- ter at the close of the Great Thanksgiving. . . . In the afternoon at 3 o'clock a special service was held. . . . At 5 o'clock a service for children was largely attended. . . . At 7 o'clock the Church was again filled with an immense congregation. . . . We closed a day of days with very thankful and happy hearts. . . . Throughout the following week services were held every evening at 8 o’clock. . . . All the services were well attended. . . . On Sun- day, the 27th, the Holy Communion was again celebrated at II o'clock, the larger part of the nave being filled with the worshippers communi- cating.” The Sacrament of Holy Baptism was administered in the afternoon. “In the evening a special service was held, bringing to a close the series connected with the dedication. The Church was crowded.” The Services of the Dedication and its octave displayed, as though attained per Salium, that ideal of public worship for which Dr Macleod had really been preparing his people during many years. They demonstrated that within the Church of Scotland, and without contravention of its laws, there was still possible a type of public worship incompar- ably more orderly, devotional, exalted, and Catholic than that which, having become customary, then claimed to be acknowledged as “Presbyterian Worship.” The materials used were indeed ma- 96 The Ministry of Dr John Macleod terials with which the congregation had long been familiar under Dr Macleod’s Ministry. But now they were supplied, as they had not been before, with their appropriate setting, and the Office of the congregation was emphasised and developed. Many particulars, appointed to-day almost as mere matter of course in the case of any new Church of importance—the Communion Table standing in the centre of the Chancel as a witness: the Pulpit removed to the side: the Prayers offered from a separate Prayer Desk: the distinction between worship and teaching clearly marked by the pos- ture both of Ministers and choir : the special place of dignity given to the Reading of the Word: the Offering, no longer treated as a “collection,” but made as a true offering, a proper constituent of worship, and duly presented with prayer at the Holy Table: the Blessing of the people pronounced from the Sanctuary Step with deliberate and grave solemnity—these and other such usages were then seen in explicit combination and consistent harmony for the first time. The whole service moved from stage to stage in a sequence distinct, reasonable, reverent, and spiritual. No intelligent person, who took part in the new order, could fail to recog- nise that in it a great and comprehensive act of worship was performed with concentrated inten- tion and fitting circumstance before the Throne. The Service, moreover, had become much more in the Parish of Govan. 97 fully responsive than hitherto. Not only was the choral element — the chanting of The Psalms con- secutively in their place of honour as the chief vehicle of praise, the use of Canticles as responsory to the Lessons, the singing of the Ter Sanctus and of the Agnus Dei in the Eucharist — considerably developed, but The Lord's Prayer and The Creed were now repeated by the congregation, and The A men resumed its natural significance as an assent rendered by all the people to the prayers spoken in their stead by the minister alone. To this encourage- ment of the congregational factor in public worship Dr Macleod attached high value. “The great matter,” he wrote, “is that the people have a direct part in the worship, of which no Minister has a right to deprive them; and the audible say- ing by all of the Amen is one principal means of fulfilling that part.” In order that they might be entered into with intelligence, and the principles underlying them understood, the Dedication Service and the services of the first few Sundays thereafter were printed in extenso and placed in the hands of the people." Upon the construction of these forms, and especially upon the order for the celebration of Holy Com- munion, most careful thought and judgment had been bestowed. They became the basis of the * All these services are included in the collection preserved at Govan Church. G 98 The Ministry of Dr John Macleod new Govan use. There can be little doubt that Dr Macleod intended in due course to complete, collect, and issue the series in the shape of a Service- book for Govan Parish Church. But modifications, adjustments, and additions were found desirable from time to time. In particular, the special services for the principal days and seasons of the Christian Year required elaboration. And the inten- tion to publish, deferred until more definite fixity had been reached, was never carried into execution. Such as they were, however, in that memorable Dedication Octave, the services of the New Parish Church of Govan exhibited an immense advance upon any previous use in the Church of Scotland under Presbyterian government; and they estab- lished, for the encouragement and imitation of all who desired and sought after liturgical improve- ment, a standard and a pattern. Although the Church had now been opened, the fabric remained in certain respects unfinished. For one thing, it still lacked decorative treatment. At the date of the opening none of the windows had as yet been enriched with colour, and the unsubdued light gave harsh emphasis to the severity of the interior. Dr Macleod set himself to remedy this defect before long. Of all ancillary forms of ecclesiastical art there is, perhaps, none which involves more risk from an aesthetic point of view than the treatment of glass. An unsatisfactory in the Parish of Govan. 99 window forces its shortcomings upon observation aggressively and continually. It cannot be con- cealed ; neither in ordinary circumstances can it be removed. Unless entirely satisfactory, it is not Satisfactory at all. These risks, moreover, have been greatly augmented by a custom which con- cedes to the private taste of donors, without any reference to considerations of ecclesiological pro- priety or of harmonious interrelation or of doctrinal motif, the choice of subjects. At first Dr Macleod appeared disposed to let the usual custom take its course. But he soon perceived the impropriety of this procedure. His methods, also, were too large and systematic to be content either with occasional gifts or with haphazard treatment. He instituted, therefore, a separate window fund ; and whether assistance took the shape of contributions to that fund or of the presentation of individual windows, he still reserved to himself the control- ling right to determine subjects in pursuance of a general scheme, and to decide upon the artists to be employed. The framing of a general window scheme, the particular treatment of the several windows, and the choice of artists, were questions which received from Dr Macleod much attention. He sought skilled advice. He inspected examples far and near. And many bundles of correspon- dence, still preserved at Govan Church, exhibit the thoroughness with which the whole matter was r y 1 > * IOO The Ministry of Dr John Macleod gone into. In the course of negotiations the late Mr Charles E. Kempe, of London, was taken into consultation. Mr Kempe had hitherto made it his rule to work only for the Church of England and for Churches in Episcopal Communion with her. By dint of persuasion, and especially by an appeal to the hope of Catholic reunion, Dr Macleod succeeded in overcoming his scruples, and so gained not only for Govan Church but also for other Parish Churches in Scotland the invaluable services of a great master of his art. No fewer than twelve of the windows in Govan Parish Church—“its chief glory” they have been styled by one whose judgment commands respect—are “Kempe” windows. The first window to be treated with stained glass was that between the Chancel and the Steven Chapel, known from its subject as “the Emmaus Window.” It and the windows in the Chapel— none of them, however, executed by Mr Kempe— alone were actually filled during Dr Macleod’s ministry. But, at the date of his death, the great Chancel window, appropriated thereafter as a memorial to Dr Macleod, the great Nave window, the Transept windows, and the series of windows in the Baptistery, had all been designed and were in course of preparation ; and the window fund was still ample enough, when augmented by some later contributions, to provide also for the whole in the Parish of Govan. IOI range of clerestory windows upon one side of the Nave." It was intended that the façade of the Church towards the avenue should be enriched with a broad band of sculpture above the principal door. For the treatment of this feature designs were prepared at Dr Macleod’s instance; and these designs, although unexecuted, are still preserved. Before the Church had been long in use, Dr Macleod began to perceive that an extension of the Chancel would add greatly both to the dignity of the building and to the solemnity of its services. The more he pondered this improvement the more impatient did he become to see it accomplished. Realisation, however, was not granted to this desire during his lifetime. But some years later Sir John Stirling Maxwell, to whom the project had been imparted, undertook the work, and with charac- teristic generosity completed it at his own expense. The extended Chancel was finished in 1908, and dedicated on Saturday the 19th of September of that year. By means of this extension the Church was furnished with a structural sanctuary noble in itself and so skilfully conformed and adapted to the existing Chancel that any person unacquainted with the facts would suppose it to have been con- templated in the original plan. Upon the Epistle * See Appendix No. VIII. 102 The Ministry of Dr John Macleod side of the sanctuary a resting-place was prepared for the famous Govan Sarcophagus, the reputed “Shrine of St Constantine,” which now lies there linking the strenuous present with the remote and shadowy past. The extension of the Chancel pro- vided room in the basement for a greatly enlarged Session-house and for other accommodation. That the spire of the Church, without which its exterior must continue to present, from certain points of view at least, a heavy and clumsy appear- ance, remains still unbuilt is a circumstance much to be deplored. Dr Macleod entertained an intense longing to have this portion of the scheme com- pleted. He spoke of it frequently. He desired it, he said, “above all things.” The official record of the Dedication contains the following reference to its enforced postponement : “As regards the fabric . . . its exterior effect cannot be fairly judged of until the Church is entirely completed, and that of course is impossible until additional funds are provided. Even the front is greatly dependent for its due effect upon the introduction of carving in the band of plain stone provided for that purpose over the doors. The addition of the spire, the lower part of which will be utilised in important ways in connection with the practical work of the Church, will give a different effect to the whole structure, and entirely overcome any hindrance at present presented by the surroundings. The spire in the Parish of Govan. IO3 is a noble design, and when erected will undoubtedly form one of the most magnificent and prominent architectural ornaments of Glasgow.” Only a few months before his death Dr Macleod alluded once more to the subject in the pages of the Parish Magazine. “I am ardently desirous of taking steps towards the further completion and improve- ment of our Parish Church proper. I commend this matter, which is much on my heart, to your earnest prayers. The years are flying, and I long to see the full design accomplished, or at least some definite progress thereto accomplished before an- other year has passed. May it please God to quicken the interest of such as He has blessed with means in all these enterprises—all of them of such importance to a Parish of teeming popula- tion such as this—and give us the joy of seeing them all ere long accomplished.” Were the spire built, he would be able, he declared, to sing his Nunc Dimitiis. The disappointment of this desire requires explanation. That Dr Macleod could have achieved it easily had he concentrated effort upon the undertaking, there can be no doubt. Nor can it be imagined that any shrinking from the necessary exertion deterred his initiative. The explanation must be sought altogether in the other enterprises referred to above — those enterprises of Church extension which the development of new districts and the rapid and overwhelming increase of the IO4. The Ministry of Dr John Macleod population rendered imperative. They emerged to absorb his attention and to exhaust his resources just at the point in his ministry when the discharge of previous obligations should have left him free to promote the building of the spire. In this matter his own personal predilections were deliber- ately sacrificed to the exigencies of his parish. On conscientious grounds he gave precedence to the claims of Church extension. “I feel,” he confessed, “that with the other calls upon my time I would not be justified in essaying to raise such a sum ”— the sum needed for the erection of the spire —“by public subscription.” Nevertheless, to the last, he hoped against hope that some individual donor or Some Trust interested in the locality might step in to accomplish the work. Is it beyond the bounds of expectation that this hope also—a hope shared with fervour by the people of Govan—may yet be realised ? Those reasons which made the tower desirable in Dr Macleod’s day are still operative— are indeed more urgent than ever. Its importance “in connection with the practical work of the * “The cost of the completion of the spire’” —the foundation has already been laid—“would be £7000. The plans prepared by Dr Rowand Anderson are all in readiness, and in order to make sure of the cost the work has been estimated and offered for by a reliable builder. Building operations, if the funds were provided, could be begun almost at once, and would extend over two years.”—Memorandum by Dr AZacleod of date /uly 29, 1892. in the Parish of Govan. IO5 Church’” must still be recognised. The recent erection of an enormous engineering “shop’’ in close proximity, a building of huge proportions, dwarfing the church, and effectually concealing it from the river, prescribes the addition of some such striking and dominant feature as the spire—a feature which would assert itself as “one of the most con- spicuous landmarks on the Clyde’’ to those “that go down to the sea in ships, that do business in great waters.” Architectural, artistic, and ecclesi- astical honour — considerations which a working- class community can scarcely afford to indulge, but which should not be ignored by those interested in the district who possess wealth and cultivated taste—combine insistently to demand that a Parish Church, admittedly the most notable which has been erected in this country since the Reformation, a fabric ‘‘ of which not Govan alone but Scotland might well be proud,” shall not be allowed perma- nently to remain a torso. Moreover, the ministry of Dr John Macleod in Govan will never have received * Dr Macleod proposed to utilise the several stages of the tower in various ways. The basement was intended to replace or supplement the present extremely inadequate vestry accommodation. The stage on a level with the church floor was designed to provide a permanent Baptistery worthy of its purpose. The succeeding stages were to be used as Church offices and class-rooms. And, of course, there was in contemplation a bell chamber sufficiently spacious for the installation of a full chime of bells. - 106 The Ministry of Dr John Macleod the monumental acknowledgment which it deserves until the work is done. But these and all other arguments for the completion of the design must be urged, of course, in strict subordination to the one sovereign end which the founder desired every stage of the undertaking and every ornament of the building to promote—the end, namely, of the Glory of Almighty God—“In His Temple EVERY- THING saith, GLORY.” in the Parish of Govan. IO7 PART III. II. FROM THE DEDICATION OF THE NEW PARISH CHURCH TO THE DATE OF DR MACLEOD'S DEATH. THE Dedication of the New Parish Church stands out as the cardinal event of Dr Macleod’s Ministry in Govan. It was the goal of the first period of that Ministry. It was the starting-point of the second. Even after the Dedication, however, an interval elapsed before the whole group of under- takings which belong to the first period could be pronounced complete and free from burden. The cost of the Church had considerably exceeded the amount of the building fund ; a somewhat embar- rassing debt still remained upon the Church Halls ; the endowment of Oatlands had yet to be accom- plished ; Elder Park Church still awaited the appointment of a Minister and the prospect of endowment; the erection of a Church at Cardonald, although in progress, had not yet released the staff of Govan Parish Church from their responsibility for mission operations in that district. These various deficiencies Dr Macleod now set himself 108 The Ministry of Dr John Macleod to make good. “Until all debts are cleared,” he said, “it is impossible to reap the full blessing of our circumstances, or to do the work that should be done.” This consummation devoutly wished was not withheld long. On the 14th of January 1890, in a letter addressed to parishioners, Dr Macleod, while vindicating the large expenditure incurred, was able to announce the extinction of all debt upon the Church.” “The Church,” he wrote, “has cost, all things included, about £27,000. It is now . . . free from all debt. It is a spacious building, providing ample accommoda- tion, if a sufficent number of services is maintained, even for an increase of the population. It is also a beautiful and imposing structure. I do not believe in the idea that fine Churches should only be erected for rich people, and that in poorer populations any sort of building will suffice. I think that in building a Church we should re- member first the glory of Him Who is to be worshipped in it, rather than the condition of the worshippers whether they be rich or poor. If a comparison is to be instituted, I think that great and beautiful Churches are most needed where the surroundings of people are in the main depressing. We have tried to act on these principles. The Church is free to all. There are no seat rents of any kind, and none can ever be exacted. . . . Lastly, the * See Appendix No. IX. in the Parish of Govan. IO9 Church has been built entirely by Voluntary Sub- scription. You will therefore understand that it is with much joy, and with profound thankfulness to Almighty God, that I am able to tell you that this arduous work is thus far completed, and that such a Church exists as a free gift for the use of all parishioners who care in any way to avail them- selves of it; and I pray that there may be realised in it the ideal ever present to my mind, of a Church free to all, rich and poor, on equal terms, always Open, and combining uplifting and spiritual worship with evangelical preaching of the blessed Gospel, and many-sided beneficent activity.” Before a year had passed this announcement was followed by another which recorded not only the wiping out of the tedious debt upon the Church Halls, but also the happy completion of the entire scheme. “It is with deep thankfulness to God,” wrote Dr Macleod, in the issue of the Parish Magazine for January 1891, “that we find ourselves able to announce that all our past undertakings, costly and arduous as they have been, and pursued often in the face of exceptional difficulties, are accomplished free of debt.” While he wrote thus, he made it clear that this achievement was to be regarded much more as a beginning than an end. The paragraph just quoted continues: “What I above all things now desire is to see the congregation taking greater interest in ‘the things of others,’ in the things 1 Io The Ministry of Dr John Macleod that concern the diffusion of the Gospel and the Church of Jesus Christ in the world. Our responsi- bilities, in the light of the many and great privileges which we possess, are surely exceptional. Shall we rise up to them 2 Certainly we are not yet sufficiently doing so, and never will, except as every member is personally brought under a sense of loving obligation to the Lord. The Blood of Jesus (remember the passages in this connection on which I preached on the last Sunday of the year, Exodus xii. I2, 13; Numbers iii. I5 ; Hebrews xii. 22-24; I Corinthians vi. Ig, 20) speaks peace, but declares also God's appropriation of us for His service. We are not our own.” Dr Macleod felt deeply that the advantageous position now reached laid heavy obligations both upon himself and upon his people. The better equipment of Central Govan he had always repre- sented as demanded by parochial and not merely by congregational requirements. The New Parish Church was an experiment in the “strong centre’ method of Church Extension. How therefore it should be utilised for the promotion of this end was a question which occupied his thoughts seri- ously at this time. Speaking at a Heritors’ meeting held on the 17th of December 1889—the meeting, in fact, at which he reported the extinction of the Church Building Debt—Dr Macleod said: “The erection of such a Church as ours, equal nearly to in the Parish of Govan. I I I three ordinary Churches, is important as a work of Church Extension, for the good of the people, only in so far as we are able to use it and work it. Our Church stands in the midst of a teeming and ever- increasing population. . . . To a certain extent this population has to be dealt with by the multi- plication of what are called quoad sacra parishes. But the opinion is growing rapidly, and I for one concur with it, that the subdivision of parishes should not be resorted to except in circumstances of the most urgent necessity. A better course, I think, is to maintain an increased agency in the Churches that exist, so that a large Church like our own may be used not merely for a few hours on Sundays, but remain all the week open, and be provided with services suited to the needs and convenience of the people, and that not a family may be left uncared for, so far at least as is implied in the offer of continual personal ministry and help at their homes. One branch then of the under- taking contemplates the proper, adequate, and per- manent equipment of pastoral work and missions in connection with the Church as now provided. I take the keenest personal interest in this branch as being essential to the realisation of the ideal of a great Parish Church. . . . I shall now devote my utmost energy to the accomplishment of this special branch of the general undertaking.” The conditions favoured the experiment. The I 12 The Ministry of Dr John Macleod Church was large. It was free—unembarrassed by any of the restrictions and classifications too often fostered by seat rents. It was also in practice entirely unallocated: each worshipper had equal right to any place at any service—a point of much importance in such a parish as Govan. Dr Macleod now took order that the Church should be kept open throughout the week, and that in it regular service should be offered every day. He had often anim- adverted with severity upon the usage which left Churches closed from Sunday to Sunday; and his convictions as to the nature of public worship re- quired the provision of Daily Service for the full em- bodiment of the system. Accordingly, on Sunday, the 4th of November 1888, Dr Macleod preached in the forenoon from St Matthew ix. 38 (St Luke vi. I2) upon the subject of Daily Service, and in the evening from St Mark vi. 31, upon the subject of the use of the Church for private devotion; and on the Monday following Daily Service was in- augurated and the Church thrown open, “so that any one who wished might be able to go at any time into the House of God and there rest, and meditate, or pray in peace.” At first service was held but once a day, namely, at 3 o'clock P.M.; but on and after the Ist of November 1892 morning and evening prayer, at IO and at 5 o'clock, became the regular custom ; and this custom has continued ever since, The Daily Services were offered in the in the Parish of Govan. II 3 Steven Chapel," and were intended not to exceed thirty minutes each in duration. The order was based upon the Book of Daily Offices issued by the Church Service Society. Only occasionally and at special seasons were addresses or “medita- tions” given at these services. Their main purpose was prayer—the continuation and development of the Eucharistic intercession. It was never expected, of course, that these services could be attended largely. “I am sometimes asked,” wrote Dr Macleod in one of his pastoral letters, “whether the Daily Service ‘is a success.’ I do not exactly know what the question means. Certainly it is not attended as it might be. There must be hundreds who would find half an hour spent in devotion, daily, or even on certain days of the week, a most blessed rest in their dull and weary lives, and there are many lonely people, or others having ample time, to whom God may be said to have given intercession for others as a vocation, if they could but so see and use it. I trust that the service will be used by such persons more and more. At the same time it is quite a mistake to estimate ‘the success’ of a Daily Service by the numbers attending it, or, as is sometimes done, by * ‘‘. . . in which,” wrote Dr Macleod with reference to the orna- ments of the chapel, “prayer, I trust, will be offered daily, so long as the Church stands, to Him whose will it is that the place of His feet should be made glorious.” H I 14 The Ministry of Dr John Macleod its direct hearing upon the evangelisation of the masses. It must be remembered that it is a ser- vice of representative character, fulfilled, as all Services of Intercession ought to be, in the unity of the Body of Christ, and through Christ Him- Self, and so equally effective for immeasurably blessed ends, whether it be attended by thousands, or only by the “two or three' in the midst of whom JESUS, the Intercessor, ever stands.” Pains were, however, taken to encourage a larger attend- ance. “Surely there are many who scarcely realise that such an opportunity is provided. Among the readers of this Supplement are there not many oppressed, or lonely, or harassed, or weary, who, having the time, with a little forethought, at their command, would find it good to spend a quiet half hour in the House of God, who could not but be therein refreshed, and soothed, and strengthened anew for the battle 2 Make a trial of it. Come and bring your own burdens to God. Come and help in the daily prayer for others. You will find the half hour of worship a blessed interruption of the monotony of your life. You will feel the blessing of it pass into your life.” A secondary advantage of these regular Daily Services Dr Macleod did not fail to point out also: “You know at what hour you can always find a Minister at the Church ready to be of use to you in any way in his power.” in the Parish of Govan. II 5 Both for the maintenance of Daily Services and for the general equipment of a great Parish Church, an adequate permanent staff was indispensable. From the beginning of his Ministry in Govan Dr Macleod had never been without the aid of assist- ants. Indeed, it may be affirmed that his whole Ministry found one of its most important spheres of influence in the training which he bestowed upon a long succession of such assistants." Those who served their apprenticeship under him as “Bishop” in the unrivalled field of Govan Parish have always reckoned that experience as the advantage to which their subsequent professional life owed most. In relation to assistants he never assumed the attitude of a superior. He treated them invariably as com- panions, and upon a footing of the frankest and most unreserved intimacy. They were as members of his own family. And, while on their part that relationship was qualified with unbounded respect and admiration, on his part it was characterised by a spirit of unaffected camaraderie. It cannot be said that Dr Macleod sought to impose his own personal views upon his assistants, or that he subjected them to any formal discipline of in- struction. But he directed, supervised, and en- couraged all their operations; and by some subtle application of influence his ascendancy so rapidly established itself that within a very brief space * See Appendix No. X. I 16 The Ministry of Dr John Macleod their opinions, ideals, aims, and methods con- formed themselves unconsciously to his. Certainly the measure of service which he exacted was no sparing measure. Old assistants have many tales to tell of labours protracted after a full day's duty far into the hours of night, of crowded and breath- less Sunday programmes, of sermons called for at the shortest notice. But if Dr Macleod made his assistants work, he himself worked at still higher pressure; and the inspiration of his enthusiasm and example not only kindled and sustained their zeal, but imparted also to all work done in association with him something of the pride of collaboration with a Master, something of the joy of adventure and of battle. In the difficulties and prospects of his assistants he took most sympathetic interest. He discussed the subjects on which they proposed to preach. He made it a rule to pray with them in anticipation of each Sunday's duties. He gave himself endless trouble to promote their ecclesias- tical advancement; and his tender, Sagacious, and far - seeing counsel was always at their command in every perplexity of outlook, in every “valley of decision.” The day on which he came to preach for a former assistant in his own Parish was a red-letter day indeed in that assistant's calendar. Although for a little while at first Dr Macleod employed the services of two and even of three assistants, during the greater part of the earlier in the Parish of Govan. I 17 period of his Ministry the exigencies of other work denied him the regular help of more than one. With the opening of the New Church, however, he increased the staff, and, in accordance with the policy which he had announced, endeavoured to maintain it permanently at fuller strength. Throughout this whole period, the number of official assistants never fell below two, and at one point it reached the maximum of four. The Memorandum dealing with “Assistants’ Work,” which sets forth the various duties required of assistants and suggests the spirit in which these duties ought to be discharged, belongs to this period." It indicates, in particular, how large a proportion of their time assistants were expected to devote to “aggressive ’’ parochial visitation, and to the task of following up and confirming the results of such visitation by all appropriate methods of systematic pastoral attention. “The secret of the lapsing of many,” Dr Macleod asserted, “is not far to seek; they have been insufficiently shep- herded.” It cannot be pretended, of course, that the numerical strength of the staff ever approached real adequacy. For a Charge like that of Govan Parish, if the analogy of similar Parishes in Eng- land afford any criterion, ten or twelve assistants would have been no excessive number. But financial considerations imposed inflexible limits. * See Appendix No. XI. I 18. The Ministry of Dr John Macleod Over and over again Dr Macleod expressed the conviction that for such a Parish the endowment of work was not less but even more important than the endowment of Churches. He declared that were a sum of £3000 offered him, with liberty to apply it towards the provision either of a new church or of an endowed assistantship, he would certainly prefer the latter alternative. He longed to see the Pastorate of the Church effectively reinforced and greatly extended." It was only towards the close of Dr Macleod’s Ministry”—in April 1897— that a Deaconess was added to the staff. This appointment fulfilled a long-cherished desire. In the paragraph of the Parish Magazine announcing the appointment Dr Macleod took occasion to express his views as to * Upon the propriety and advantage of ordaining assistants after a certain period of probation, Dr Macleod entertained pronounced con- victions. These convictions he embodied in a Report presented to the Presbytery of Glasgow in 1891 “as to the existing law and usage of the Church in regard to the ordination, after due probation, and when desired, of licentiates, while yet in the position of assistants in charges, and as to the provisions under which such ordination can be best car- ried out.” The subject was further dealt with in the Report of the Reform Committee to the General Assembly of 1897, which contains also extracts from a valuable paper contributed by him upon the kindred topic of the Pastoral Training of Candidates for the Holy Ministry—a matter in which he took intense and practical interest. * For a number of years, through the generous consideration of Mrs John Elder, the services of a professional teacher of Domestic Economy —a “house-help,” who carried on in the Church Halls regular classes for instruction in cooking, &c.—were associated with the work of the Parish Church during both periods of Dr Macleod’s ministry. in the Parish of Govan. I IQ the function of the office. “It belongs to the office of a Deaconess that she should endeavour to further Christian work in the parish, and especially among women, by the constant service of intercession, by sisterly counsel, by instruction, and by ministrations of kindness and sympathy to the suffering and weary. She is to be looked up to in this relation as sustained by the authority of the Church, and her office is to be held in honour. It is equally to be remembered that the appointment of a Deaconess should lead to an increase and an improvement — not to a diminution of the work already done by Christian women throughout the Church. She is to be not a substitute for, but a leader among, those women who, though not able to make it the chief object of their lives, yet desire, so far as their circumstances shall allow, to serve the Lord Jesus Christ in the work of His Church.” Visions of an Institute for the Pastoral Training of Students in Divinity and of a House for the Training of Deaconesses — both to be connected with Govan Parish Church as a devotional and practical centre—often floated before Dr Macleod's imagination. There can be little doubt that in some form one or both of these projects, calculated equally to serve the Church at large and to con- solidate mission operations in Govan Parish, would have been realised had his ministry been protracted a few years longer. 120 The Ministry of Dr John Macleod An increase in the number of Elders also was made necessary by the requirements of the New Parish Church. Dr Macleod did not, indeed, con- sider that the purposes of Church government rendered a very large Kirk-session either essential or expedient. Although his general Kirk-session, which included the Committees of Elders associated with the various Chapels and Mission Churches, exhibited somewhat impressive dimensions," the acting Kirk-session, composed of the Elders of the Parish Church alone, was never nearly so large as is usual in congregations of similar size. The acting Kirk-session, with which Dr Macleod faced the serious responsibilities and carried through the important undertakings of the earlier part of his ministry, does not appear at any time to have numbered more than ten members, and seems even at one time to have been reduced to six. But upon the opening of the New Parish Church an increased body of Elders became urgently desirable for the orderly fulfilment of all parts of Divine Service. Dr Macleod accordingly augmented the acting Kirk- session shortly before the dedication took place,” and maintained it thereafter during the whole of the second period of his ministry at a member- * It is interesting to note that the name of the Very Rev. Principal Caird, D.D., one of the Elders in Hillhead Church, which was then a Chapel, stands first in the list of members of Kirk-session in the earliest number of the Parish Magazine. * See Appendix No. XII. in the Parish of Govan. I 2 I ship of about twenty. With his Kirk-session Dr Macleod’s relations were, of course, entirely har- monious. While conceding full opportunity for the discussion of all competent questions, he scrupulously avoided a division of votes on the final issue, seeking always for the acts and decisions of the court the authoritative sanction of unanimity. That Dr Macleod dominated the counsels of his Kirk-session is undeniable. But it was with the inevitable and proper domination of personal emi- nence, persuasiveness, and capability. The Kirk- session contained within its membership minds of vigorous independence, quite accustomed to give frank expression to their individual opinions. Their enthusiastic concurrence in the policy and projects of their minister was the fruit not of timid hesita- tion, but of unbounded admiration and trust, of intelligently formed and reasonable convictions, and of that higher and wider outlook upon Church life and Church problems which contact with Dr Macleod’s ideas and modes of thought invari- ably imparted. It must not be supposed that the greater elabora- tion of Divine Service associated with the new Church led to any depression in the standard of preaching. The removal of the pulpit from the centre to the side certainly announced the primary importance of worship as the supreme end for which congregations assemble in the House of God; 122 The Ministry of Dr John Macleod but it did not imply that the Ministry of the Word was to be neglected. Of the grave responsibilities of the pulpit Dr Macleod never made light. “If any man speak,” he used to quote, “let him speak as the oracles of God.” Moreover, the new Church could by no means fulfil the part which his scheme con- templated for it in the evangelisation of the masses unless the power of the pulpit were asserted and maintained. Great attention was accordingly paid to this department of ministry. Many of the most distinguished preachers in the Church were brought to address the congregation. Watchful care was exercised that all the teaching given should be con- sistent in substance and really helpful in character. And Dr Macleod himself, as strength came back to him after his protracted illness, preached in the new Church with an accession of energy and fervour. If possible, he made still larger use than before of the method of consecutive preaching. Every autumn he indicated the line of doctrine and exposition which he proposed to follow during the succeeding winter months. Many of the best remembered of his Courses of Services – “The Gospel as set forth in the Institution of the Lord's Supper,” “The Tabernacle as a Shadow of Christian Worship,” “The seven last Sayings from the Cross,” “The Doctrine of Holy Baptism” —are to be referred to this period. - During this period also week-night Instructions in the Parish of Govan. I 23 were conducted regularly by Dr Macleod. These were now held in the Steven Chapel, were drawn into organised relations with a methodical system of parochial visitation, and became thus the means of bringing back to Church life many who had fallen away altogether from religious ordinances. The following extract from a Pastoral Letter, dated April 6th, 1892, indicates how these instructions were utilised for mission purposes: “The promo- tion of parochial as distinguished from merely con- gregational work has been one of our chief objects during the past year. Once the difference between parochial and merely congregational responsibility is clearly realised, it follows of necessity that an organisation of a different sort, more elaborate, and proceeding on distinctive lines, is needed to carry out that responsibility. One of the principal feat- ures of such an organisation is in the combination of house-to-house visitation, especially among the care- less, with the provision of adequate services in a free and open Church. During the past year I have had the help usually of three and sometimes of four assist- ants, in direct connection with the Parish Church. Door-to-door visitation has been carried on con- tinuously in the districts, and equally on both sides of the river. In addition to the ordinary services, week-day instructions (to which persons visited are afterwards invited) on the Gospel, the Sacraments, and the Christian Life, have been conducted per- 124 The Ministry of Dr John Macleod Sonally by myself during eight months of the year. The Monthly Celebration of the Communion is the centre and stay of such work, as it supplies an ever- recurring opportunity of strength and encourage- ment both to those who are working and to those who are reclaimed. These instructions, I would hope, have been blessed to many during the past year. I do not think it expedient to go into numeri- cal statistics on such matters, but I may thankfully say that our Communion Roll, after careful revision, is larger than it has ever been, and that a greater number of the careless have been gathered during the past twelve months than in any other year of my experience. The results brought out by our visitation, as recorded in our books, show, however, how vast is the field for such work, and how much remains to be done.” The thought of this work which remained to be done—of the teeming life which encompassed the Church upon every side, of the countless souls SO estranged from the means of grace that in regard to religion it might be said many could not discern between their right hand and their left hand— weighed heavily upon Dr Macleod’s heart. He could not rest content with the mere operation of the usual agencies and services of the Church even when these had been given a more direct bearing, as above described, upon the problem of the re- in the Parish of Govan. I 25 covery of the lost. He cast about in his mind for some expedient by which the evangelistic potenti- alities of the whole congregation might be mobilised and launched with beneficent effect against the sur- rounding masses of indifference and godlessness. His cogitations took shape in the creation of a new congregational agency—“The Evangelistic Associa- tion "-which, after having been prepared for during several months, was definitely instituted in the au- tumn of I889. Dr Macleod pleaded most earnestly that all Church workers should connect themselves with this association, and that every member of the congregation should “do something ” to advance its ends. In the “Book of Rules and Prayers”— a little book of twenty-eight pages exhibiting Dr Mac- leod’s habitual skill in drafting constitutions, and his sure devotional instinct—issued for the use of members of the association, its objects are thus stated :— “I. The promotion of aggressive Mission work in the parish, so as to bring the influence of the Church to bear on the careless, and lead them to the worship and service of God; “II. The maintenance of special intercession for the Parish, for the deepening of the life of com- municants, and for the recovery of the careless; “III. The cultivation of fellowship in Christian work.” 126 The Ministry of Dr John Macleod The association embraced five departments, ac- cording to the work undertaken severally by the members, namely— (I) Work among children; (2) Work among young men and women ; (3) Work among adults; (4) Temperance work; (5) Intercessional work. The association met, under the presidency of the Minister or one of the assistants, once a month from November to May. At its meetings reports of work done were presented and dealt with, and new work was distributed. The work consisted chiefly in prescribed visiting, in endeavouring to bring the families and persons visited to Church, and in establishing effective contact between them and the particular Church agencies appropriate to their needs. Under the head of Intercessional Work it was provided that “the workers agree to uphold, so far as in their power, the frequent cele- bration of Holy Communion, the daily intercession in the Church, and the special Intercession proper to members of the association.” Forms of Inter- cession “For the Church,” “For Unity,” “For the Parish,” “For the Association,” “For Sick and Absent Members,” “For the Young,” “For Persons preparing for First Communion,” “For Communi- cants,” “Before Teaching,” “Before Visitation,” “In relieving Poverty,” “For the Conversion of a Soul,” “For a Friend,” “For Enemies,” “For in the Parish of Govan. 127 Anyone in Sickness,” “For a Dying Person,” “For Missions,” “For all conditions of Men,” “For the Second Advent,” together with the “Veni Creator,” “A Thanksgiving,” and “The Lord's Prayer,” were appended. The practical work of the Evangelistic Associa- tion was inaugurated by a vigorous and compre- hensive Mission Week similar to that held in the early years of his ministry. “What,” asked Dr Mac- leod in an important preparatory letter addressed to all parishioners, “is a ‘Mission Week’? It is a week of special services systematically arranged with the view of awakening the careless, recovering the wandering, and building up all in the Faith of Jesus Christ. It is such a week as is more or less contemplated under the more familiar phrase of Revival or Evangelistic Services, except that, in a Mission Week proper, the service is more system- atically organised, and proceeds upon a more solid basis. The object in all cases is the same—viz., through sermons preached in the power of the Holy Ghost to draw souls consciously nearer to the Father, and into the fellowship of Eternal Life, through our Lord Jesus Christ.” A letter was also addressed to all members of the congregation, and much preliminary work—the organisation of helpers, the circulation of literature, the delivery of special sermons—was undertaken. The Mission Week itself extended from Saturday, the 1st of February, to Sun- 128 The Ministry of Dr John Macleod day, the 9th of February 1890. Holy Communion was celebrated on both Sundays. Besides the Mission Services held every evening, there were other special meetings every day—meetings for Church workers, for Mission workers, for men, for women, for mothers, for young men, for young women, and, at certain of the public works throughout the parish, for working men at meal hours. People were re- quested to attend all the meetings in their ordinary dress. Tracts were distributed from door to door in the parish during the course of the Mission. Members of the congregation were besought to uphold the Mission with prayer—suitable forms of prayer being suggested—and were urged to become missionaries themselves, by using their personal influence—a neglected reservoir of power to which Dr Macleod drew attention repeatedly—to induce others to attend the meetings. “What I wish above all things is to lead members of the con- gregation to realise how much each one can do, if only willing and resolved to try, to draw careless neighbours, or friends, to the House of God.” The Mission Week was productive of much good. It gathered in many who had become indifferent; it communicated a strong impulse to Church life gen- erally; and the Evangelistic Association inaugurated by it survived in regular operation until shortly be- fore the close of Dr Macleod’s ministry. For this association, however, although interesting as an in the Parish of Govan. I 29 experiment which under more favourable conditions might have led to large results, only partial success can fairly be claimed. Its comparative failure may be attributed to the scale upon which it was organ- ised, to the insufficient number of workers available, and to Dr Macleod’s own preoccupation with other matters. For it must not be forgotten that during this whole period the complicated system of con- gregational agencies already evolved was carried on with unbroken continuity, and that it was con- stantly increasing both in dimensions and in rami- fications. Additional Choirs, additional Bible Classes, additional Sunday - schools, the IO2nd Company of the Boys’ Brigade, the Women's Association which, with its Work - parties and Sales of Work, has since proved of such notable advantage to the congregation, and the Girls’ Club, which afterwards passed into the jurisdiction of the Pearce Institute, were among the new agencies to which this period gave birth. All these ab- sorbed the energies of Workers, and required inces- Sant supervision. But the Evangelistic Association serves at least to illustrate the more extensive and less purely congregational outlook which Dr Macleod sought for all the activities of his people at this time. The same characteristic of his administrative policy during this period appears in the direction given to the “Christian Liberality” of the con- - I 130 The Ministry of Dr John Macleod gregation. He felt that relief from the burden of special efforts for domestic undertakings was a call to fuller exertion in furtherance of the general schemes of the Church. “We are now without excuse if we do not contribute more than we have been doing to the support of the general work of the Church.” Dr Macleod was always averse to the disagreeable necessity of making specific finan- cial appeals. He himself believed that the tithing of income was still an obligation of Divine au- thority; he insisted that proportionate giving," at least, should be made a matter of principle; and * Dr Macleod’s views are thus indicated in his pamphlet entitled “A National Recognition of Religion’ (1894): “The Church of Scotland is open to reproof in so far as she uses what has been provided by the Tithes of the Dead, while she yet shrinks from affirming the binding obligations of the principle of tithe on the living. We need both a clearer discernment of a Divine Order in Church Finance and the restoration of obedience thereto. In other words, we need to revive in our time the doctrine of tithe as the Divine Ordinance for the mainte- nance of the Church of God (Hebrews vii. 8). We equally need to restore the Divine order of the Diaconate. The suppression of the Diaconate 2m its true form, throughout the Church at large, seems to be closely connected with many of the confusions of our time, and especially with the diminished influence of the Church in her secular relations. We need further to insist that both ‘tithes’ and ‘free- will offerings’ should be alike presented to God at the proper time and place, and in the proper manner, as constituting an essential part of His worship (Psalm xcvi. 8). As matters stand at present, we are continually importuning our people to support more largely the objects presented, in increasingly bewildering variety, to their notice, and up- braiding them for the backwardness, while we yet fail to fulfil the primary duty of instructing them as to the Divine principle which should imperatively regulate their giving.” in the Parish of Govan. I3 I he recognised that Christian Liberality was the spontaneous fruit of genuine Christian Life. “The Spring of liberality is Faith in a Living God, in His immeasurable Love, who hath made us ‘joint- heirs' with Christ, and in His Providential care Over all our wants. There can be no surer proof that Religion is more a science of Doctrine than a knowledge of God Himself than that afforded by a comparative indifference to calls for self-sacrifice in the giving of money and otherwise combined with a high Religious profession and the constant use of Religious privileges.” “To continue in the reception of Christian Ordinances, while deliber- ately refusing to contribute, in proportion to the means which God has given us, for the furtherance of Christ's work, is a form of hypocrisy which God will judge.” Distasteful though he found it, Dr Macleod, nevertheless, did not hesitate to give prominence to the financial claims of the enter- prises of the Church, nor to point out the short- comings of his congregation with great plainness of speech. In the Parish Magazine for January 1890, he wrote: “Among many things in which we need a new departure in the coming year must be mentioned our support of the mission enterprises of the Church. No nobler work is being done on the earth than that which is being now wrought by the Missions of the Church of Christ to the Heathen World. Our indifference, as shown by what we do, 132 The Ministry of Dr John Macleod is simply scandalous. . . . I would despair if I did not feel that there is yet much which I can do myself more effectually to arouse your zeal. Now that we gather in a Church free of debt, and in which, thank God, no seat rents can ever be charged, we should surely feel ourselves called upon to take up our responsibilities in this matter with determination. I do not desire by any means that financial matters should be continually ob- truded, but it is not surely too much to hope that every communicant be found ready to give something, if at all possible, for the sake of Jesus Christ.” From month to month notes regarding collections made or to be made were inserted in the Magazine. Frequently considerable space in its pages was devoted to paragraphs giving information as to the work of the various Schemes of the Church. To the Foreign Mission in particular the attention of the Congregation was earnestly directed. Dr Mac- leod might entertain doubts as to the spiritual preparedness and capability of the Church in these latter days for the special testimony to be borne to the nations of the world ; but he had no doubt at all as to the practical duty of every congregation to share the undertakings of the Church at large, and to support the heroic enterprise of her mission- aries. Missionaries on furlough and others intim- ately conversant with the subject of missions were often invited to address the Congregation. And in the Parish of Govan. I 33 when the “Forward Movement” initiated by Pro- fessor Charteris was sanctioned by the General Assembly in 1896, Dr Macleod at once gave effect to its recommendations, instituting a quarterly collection for Foreign Missions, and forming a Parochial Missionary Association. These measures bore fruit in quickened interest, in more generous contributions, and in the blessing associated with the grace of liberality. If it be asked whether the experiment made by Dr Macleod in the case of Govan Parish Church did vindicate his plea for the establishment of strong centres in preference to an indiscriminate multiplication of outposts, there need be no doubt as to the reply. Unquestionably results more impressive might have been obtained had it been possible to carry out the experiment more thor- oughly, had institutes for the training of workers been associated with the centre, had the permanent staff been sufficient to admit of a fuller subdivision of assistants’ districts and of the temporary rein- forcement of work at special points as occasion required. To concede this, however, is both to concede Dr Macleod’s contention and to furnish it also with an additional argument. Limited as it was in the measure of equipment, Govan Parish Church still became a great power. Its services were thronged. Its roll of communicants, after the detachment of a number considerable enough to 134 The Ministry of Dr John Macleod provide Elder Park Church with the nucleus of a flourishing congregation, increased to dimensions larger than ever before. There was a constant influx of new members drawn from those very classes whose recovery was specially aimed at. And, by means of the “many - sided parochial activity" organised, arms of attractive influence were stretched out in all directions to maintain effective contact with the constituent elements of the surrounding population. These results, it should be remembered, were not accomplished by any recourse to sensational methods, nor at all by the sacrifice of principles. Just as a high standard of Church Life may sometimes be secured at the expense of numerical success, so a worthless popu- larity may often be purchased by consenting to the depression of that standard. It was the dis- tinctive achievement of Govan Parish Church that it gained what it sought without losing what it valued. It combined a standard of Church Life, certainly unsurpassed and probably unrivalled else- where in Scotland, with the faculty, not only un- diminished but on the contrary enhanced, for laying hold upon the affections of the people and retaining them in its tenacious grasp. It contended for the proclamation of the Gospel in its Catholic fulness, for a Eucharistic system of Public Worship rever- ently and reasonably ordered, and for the strenuous development of practical Christian service. And it in the Parish of Govan. I35 made appeal to the masses without abating one jot or tittle of its contention." Dr Macleod may perhaps have cherished dreams * That which might have been supposed to militate most against the ‘‘popularity” of Govan Parish Church was the character and length of the Sunday Services. Those, however, who were familiar with these services became so attached to them than any other form seemed in their estimation lacking in completeness and solemnity. To those to whom the services were unaccustomed Dr Macleod counselled suspense of judgment. “I would say to any persons who come to the Church for the first time—Do not be in haste to show impatience with what may be at first unfamiliar to you. Wait and see. We seek only to preach the Gospel of Salvation through Jesus Christ, and to worship God in spirit and in truth.” Critics were reduced to the desperate contro- versial position that the very acquiescence of the congregation betrayed the insidious potency of dangerous ritual. As regards the duration of the services, it may be remarked that when Dr Macleod preached they could scarcely be other than protracted. From time to time he made efforts to curtail their excessive length. The following note, contained in the Parish Magazine for January 1890, is divertingly characteristic : “Among changes which I am most anxious to effect is that of con- siderably shortening (as a general rule) the ordinary services. I should like the morning service to terminate at I2.30 or I2.40 P.M. at the outside. I am free to admit that this lies largely in my own hands, but not entirely. The first thing is to begin punctually ; and I am myself rarely to blame for the loss of five or even ten minutes at the outset, such as too often occurs, as I am almost invariably at the vestry by Io. 35. It is equally necessary that the choir should be pre- pared to take their places in Church at Io.55, and that the Congregation should be in their places by II. As the case stands it is not uncommon to see nearly a quarter of the Congregation dropping in after the service has actually begun. By beginning punctually and omitting (when desirable) the first Psalm or Hymn—apart from other modifi- cations—much would be gained. I make these suggestions with a view to the convenience of the Congregation and not from any special sympathy with an unwholesome demand for shortened services. It is quite easy to have short services when you have practically (as in many Churches) no service of worship at all.” 136 The Ministry of Dr John Macleod that the completion of his earlier group of Church Extension undertakings would leave him free to concentrate effort upon pastoral and mission work in Central Govan and upon the prosecution of his great experiment there. If he did, his hope was doomed to disappointment. Not many years of the second period of his ministry had run before he found it imperative to formulate a second Church Extension Scheme. The General Assembly’s Com- mission on the Religious Condition of the People visited Govan in December 1891. Its visit no doubt operated to focus his attention upon the necessities of the situation. The population of the ecclesiastical Parish was still increasing by over 45,000 in every decade. On the borders of Ruther- glen, beyond Oatlands Parish, a new working-class district was springing into existence. Between Oatlands Parish and Hutchesontown Parish lay a congested and very destitute area unattached to any Quoad Sacra Parish. Between Laurieston Par- ish and Kingston Parish lay the similar area of Tradeston, likewise unattached. On the Partick side of the river between St Mary's Parish and Whiteinch Parish there was already a large mixed population, and new tenements, streets, and terraces were rising as though by magic. Moreover, in the neighbourhood of Central Govan itself the rapid feuing of land to the west of the Elder Park was transforming the little group of Linthouse buildings i i in the Parish of Govan. I37 into an extensive suburb. In each of these districts there were congregated many thousand souls. The locality of the first three districts left them beyond the pastoral reach of Govan Parish Church. For a time Dr Macleod believed that the Partick district could sufficiently be served from the centre. He pointed out how easily accessible the Parish Church was by means of the ferry. He placed the district under charge of one of his assistants. He rented a hall and established a Sunday-school and other mission agencies. But within a very few years the growth of the population made it impossible longer to regard such provision as adequate. Only in the case of Linthouse did it seem permissible to rest content meanwhile with such ministrations as the staff of Govan Parish Church could provide. A Scheme for dealing with the exigencies of the situa- tion began to shadow itself forth as early as April I892; but the measures proposed underwent a variety of modifications ere they took systematic shape. For the problem of the derelict area between Oatlands Parish and Hutchesontown Parish a solution was found by the Presbytery in the extension of the boundaries of Bridgegate Parish, and the transportation of its Church from the north side of the river to Commercial Street on the south. Tradeston had for some years been worked as a Mission in connection with Pollokshields Parish, and that arrangement was left undisturbed in the 138 The Ministry of Dr John Macleod hope that it might lead to the building of a Church in due time. In its final form the second Church Extension Scheme embraced the following branches: first, the acquisition of a site and the provision of a Church, together with parochial constitution and endowment, for the district of Polmadie; secondly, the acquisition of a site and the provision of a Church, together with parochial constitution and endowment, for the district of South and West Partick; thirdly, the acquisition of a site and the provision of some portion of a Church, to serve at first as a Mission Hall for the district of Linthouse; fourthly, the acquisition of a site and the erection of Central Halls and a Church House for Govan proper; fifthly, the completion of the Parish Church by the erection of the Tower, or at least of such part of it as would provide additional vestry and class-room accommodation; sixthly, the provision of one or two endowed assistantships in connection with and under the authority of the Parish Church. It was distinctive of this second scheme that the churches in contemplation were to be so designed and appointed as to admit of the services conducted in them following closely the use of the Mother Church; that from the first they should be equipped with hall and class-room accommodation; that they should be endowed, if possible, immediately upon erection ; and that manses, or an equivalent ad- ditional endowment, should be secured. in the Parish of Govan. I39 The scheme was undoubtedly a large one ; but it had a large problem to deal with. Moreover, it was not really quite so exhaustive as a casual eye might judge. The published statement, for the sake of greater completeness, included the erection of the Tower and the provision of endowed assistantships as objects to be aimed at ; but it was clearly explained that, for the former, only contributions of a certain class could be appropriated, and that the latter, however desirable, must be reserved for a future separate effort. Furthermore, Dr Macleod was astute enough to perceive that in the circumstances a comprehensive enterprise had as matter of fact much better chance of success than any timid project could command. Only a bold and thorough- going policy embodied in a programme of such scale as was calculated to make strong appeal to the imagination would prove attractive to those con- tributors upon whom he depended most for sub- stantial support." The maxim Divide et impera was in this case reversed. That might be done at one brave stroke which could not be accomplished piecemeal. Dr Macleod estimated that for the execution of the Scheme, excluding the erection of the Tower and the endowment of assistantships, but including the ! * The elaborate memoranda in which the scheme was submitted to the Trustees of various funds from which grants were sought, are models of masterly and persuasive presentation. 140 The Ministry of Dr John Macleod provision required for the Commercial Road district —in the event effected otherwise—a sum of £38,500 at least would be needed. This sum he proceeded to raise by his own efforts. No Church Extension Committee was formed to share his labour. His own Congregation, while kept most fully informed of his plans and of their progress, could not be ex- pected to help in so large an undertaking. Consti- tutionally the Kirk-session were the promoters; they acted as Trustees for the fund; every step was taken with their deliberate approval and in their name. But the financial support necessary was secured by Dr Macleod’s efforts alone. This task consumed much time; and, since the appeals issued definitely bound the promoters to the principle that “the work shall in no case be entered upon till the funds re- quired are completely provided,” some three years elapsed before building operations could actually begin. By the close of 1895, however, Dr Macleod was in a position to report that, taking into account grants promised as well as the value of free sites," he already saw the way to £27,626. This result guaranteed the accomplishment of the Scheme, and removed all reason for further delay. * In connection with this Scheme four free sites were presented to Dr Macleod : that in Polmadie by Mrs Hickman Morgan; that in Partick by the late Lord Newlands; that in South Govan (Holmfauld- head) by Mrs Dalrymple of Meiklewood; and that in Central Govan by the Dowager Lady Pearce. | in the Parish of Govan. I4 I *. | Mr P. Macgregor Chalmers, then on the threshold of a career which has since made his work familiar in every quarter of Scotland, was appointed archi- tect of the group of buildings. The position de- manded much more than the production of an ordi- nary set of plans. It presented a special problem. In the general interests of Church Extension upon right lines, and in order to vindicate the condi- tions which he had himself attached to his project, Dr Macleod was anxious to prove that true and even capacious churches, distinguished at once by ecclesiological propriety, by correctness of arrange- ment, and by devotional and artistic feeling, are by no means more costly to erect than the clumsy and unimaginative type of structure which limited re- Sources were then supposed to prescribe. This contention Mr Chalmers was able to justify. The triad of sister Churches designed by him, all exhibit- ing the same model under differences of treatment, attracted not a little attention; and for the experi- ment it may certainly be claimed that it exercised an appreciable and salutary influence upon the development of Church Building throughout the Country. On Saturday, the 29th of August 1896, the foun- dation stone of St Bride's, Partick, was laid; on Saturday, the 2nd of October 1897, the foundation stone of St Margaret's, Polmadie; on Saturday, the 18th of December 1897, the foundation stone of St 142 The Ministry of Dr John Macleod Kenneth's, South Govan." Before the date of Dr Macleod’s death substantial progress had been made towards the transcription of the matured programme into stone and lime. St Bride's Church, together with its Hall accommodation, had been completed, and was dedicated by Dr Macleod himself on Satur- day the 20th of November 1897. On the following day he presided at the ordination of the Minister of St Bride's, and placed him in charge of the district. “Yesterday we dedicated a Church ; to-day we dedicate a man,” he said. Of St Margaret's, the Hall accommodation, as a first instalment of the plan, had been finished, and was placed for mission purposes under the temporary charge of Oatlands Church. Of St Kenneth's, the Hall accommodation was upon the very verge of actual completion. Since Dr Macleod’s death, and for the most part by means of the funds accumulated and of the provision made by him, the remainder of the scheme has been ac- complished. St Kenneth's Church has been built. St Margaret's Church has been built, along with the manse included in its design.” Both St Bride's and * The foundation stone of St Bride's was laid by the Right Hon. J. Parker Smith ; that of St Margaret's by Mrs Hickman Morgan; and that of St Kenneth's by George Francis Connal Rowan, Esq., the son of Mrs Dalrymple of Meiklewood, and now lieutenant in the Argyll and Sutherland Highlanders. * “It is obvious,” wrote Dr Macleod in the Parish Magazine for Oct- ober 1897, “that to plant a Church in a district such as Polmadie, while no security was taken for the Minister being able to reside among the people and in the heart of the district, would be to neglect a fundamental condition of efficient work.” t * { * * p { } . in the Parish of Govan. I43 St Margaret's have been endowed and erected into Parish Churches. And now," in consequence of recent negotiations, St Kenneth's also is enabled to acquire a similar status. Of the four distinct undertakings contemplated practically in this Church Extension Scheme, only the fourth has not yet been completed ; but there remains in the hands of the Kirk-session an accumu- lating fund set apart by Dr Macleod’s provision for this particular purpose. His intentions are fully explained in one of the statements which he issued: “The erection of Mission Halls for the Central District has become absolutely necessary. We have been driven out of halls which we rented and where our work has been carried on for the last eight years. There is no other hall to be had ; we must build or lose hold of the population now chiefly congregated in the Central District. We have obtained, through the kindness of Lady Pearce, an admirable site ad- joining the avenue leading to the Parish Church. I may state that I am anxious, if funds permit, to provide accommodation for the Assistants at those Halls. This will in the end be sound economy, and it will be most interesting to try the experiment of having the Assistants in charge of the work residing together in the immediate neighbourhood of the Church, and in the heart of the district.” The urgency of this requirement, so far at least as the ( § i l & t; { # ; i * Decree of Erection was granted by the Court of Teinds on the 28th of May 1915. 144 The Ministry of Dr John Macleod provision of Central Halls is concerned, was largely removed by the subsequent erection of a temporary hall to serve the Craigton Road district, and by the special facilities most generously granted to the Parish Church as regards use of the magnificent hall and class - room accommodation with which the noble Institute erected by Lady Pearce upon the other side of the Church Avenue is furnished—an Institute, in the preliminary proposals for which Dr Macleod’s views were intimately and constantly consulted. Carefully considered plans for the con- struction of a well-equipped Church House, in pur- suance of the complementary object mentioned in the statement quoted, have been prepared; but it was deemed expedient to defer the execution of these plans until the funds available should have become adequate for the endowment as well as for the building of the House. Other interruptions besides the crying demands of parochial Church Extension interfered with Dr Macleod’s own labours in Central Govan. It was inevitable, of course, that from the first his ser- vices should be in great request for all sorts of engagements beyond his Parish. But in the earlier stages of his ministry, the great load of his respon- sibilities at home made the acceptance of such invitations almost impossible. Indeed, to capture John Macleod of Govan for extraneous purposes was always a somewhat notable feat—a triumph in the Parish of Govan. I45 of successful strategy. As his ministry advanced, however, and an increasing body of younger men turned naturally to him as their most necessary leader, the call from outside became irresistible. The same sense of duty which impelled him to interest his people in the work of the Church at large began now to insist upon his own more prominent participation in that work. One would hesitate, of course, to affirm that the higher ad- vantage of such a huge Parish as Govan was in any sense a loss to the Church of Scotland. But it is no paradox to assert that Dr Macleod would undoubtedly have proved a more influential factor in the life of the Church generally had he been the Minister of a less important and less exigent charge. As matter of fact he entered the field of ecclesiastical politics too late to make his full power felt. Even a great force cannot overcome massive inertia unless it operate for an extended period. The three principal spheres in which Dr Macleod’s activity bore upon the general life of the Church during his latter years were — The Scottish Church Society, The Church Defence Cam- paign of 1893-95, and The General Assembly’s Com- mittee on Legislation and Church Reform. Of his work in connection with The Reform Committee, the late Dr Theodore Marshall has given an ac- count in the Macleod Memorial Lecture for Igoó; and it may be hoped that Dr Macleod’s work in K 146 The Ministry of Dr John Macleod connection with The Scottish Church Society, and his work in connection with Church Defence, will yet also be dealt with separately by future Lecturers. In any case, these three topics lie beyond the purview of the present lecture, and need now be referred to only as having certain points of con- tact with the subject here prescribed. Even before his transference to the charge of Govan Parish, Dr Macleod had been a member of the Church Service Society. Along with many of his most distinguished contemporaries he joined that Society in 1870, and from then until the date of his death he served continuously upon the editorial committee, attending its meetings regu- larly, and taking an important part in its work. To his collaboration ‘The Book of Common Order ’ and the volume of ‘Daily Offices for Morning and Evening Prayer,’ issued by the Committee, owed much of their excellence; and the main objects of the Society—namely, “the Study of the litur- gies, ancient and modern, of the Christian Church, with a view to the preparation and publication of forms of Prayer for Public Worship, and Services for the Administration of the Sacraments, the Celebration of Marriage, the Burial of the Dead, &c.”—never ceased to receive from him powerful support. But so early as 1888 reactionary tend- encies, which made their presence apparent within the Society, began to shake his confidence in its in the Parish of Govan. I47 prospective usefulness. He felt that there was need of something more than the promotion of decorous form — of something directly educative, which might familiarise Ministers, Probationers, and Theological Students with the governing prin- ciples that underlie the Divine Service and the Offices of Public Prayer, which should go to the root of the matter, and strive to re-create in the general mind of the Church itself those funda- mental ideas concerning the postulates, vocation, and system of Common Worship, which in large measure had been lost. There was need, in fact, to “repair the Altar of the Lord that was broken down.” But the principles of worship are insep- arable from a whole economy of other principles relating to church life and church order. They cannot themselves be revived without the simul- taneous revival of the latter principles also. The task thus requiring to be accomplished went far beyond the restricted scope of the Church Service Society. It amounted practically to an extension throughout the Church of the conceptual basis upon which the work done in Govan Parish had been reared—illustrative work which, solitary and isolated as it was, could not itself look for any assured continuity unless fortified by the support of homogeneous conviction and kindred practice. outside. When, accordingly, The Scottish Church Society was formed in 1892, and formed expressly 148 The Ministry of Dr John Macleod for this purpose—“to defend and advance Catholic Doctrine as set forth in the Ancient Creeds, and embodied in the Standards of the Church of Scot- land: and generally to assert Scriptural principles in all matters relating to Church Order and Policy, Christian Work, and Spiritual Life, throughout Scotland ” — Dr Macleod at once stood forth as its principal founder, its resolute leader, its dex- terous pilot, and its redoutable and most wary champion. Its constitution bears the impress of his mind and the signature of his phraseology in every article. He recognised, indeed, that the formation of such a society was exposed to the same adverse criticism which the constitution of the Church Service Society had incurred. Both sought the advancement of their objects otherwise than through the regular courts of the Church. With this criticism Dr Macleod professed con- siderable sympathy. “I do not myself value greatly any change in connection with our Church if that change is not stamped with the authority of the Church. For my part, I do not expect that any permanent good can be achieved in con- nection with the Church of God except through the Church itself, which is the Divine instrument for achieving God’s ends.” But he recognised also the abnormal conditions then prevalent. He considered the circumstances of the time to be of such an exceptional character as to justify the in the Parish of Govan. I49 existence of an unofficial Society, “the object of which is to defend and promote principles essen- tial to the proper exercise of the legislative and executive powers of the Church.” “It is useless,” he said, “at the present moment to begin by at- tempting to pass overtures through the Church Courts; what we have to do first is to educate the mind of the Church in regard to the elemen- tary principles vital to the proper discussion of all such matters in detail.” Ecclesiastical major- ities do not abound in the grace of tolerance; and there was real danger lest the type of Church Life, of which Govan had become representative, should be smothered without a trial under the mere pre- ponderance of other types which were becoming more and more assimilated to the patterns evolved by Scottish dissent and English nonconformity. This could not be endured without active protest. In Dr Macleod’s view the type of Church Life in question was the proper outcome of Catholic prin- ciples which are embodied in the faith, constitu- tion, practice, and traditions of the Church of Scotland. In his view, not only could this type vindicate its legitimate right as a phase of Scot- tish Churchmanship incontestably permissible, but it demonstrated also the true direction which pro- gress must pursue if the Church of Scotland were to adapt herself to meet the unfamiliar environ- ments of the impending future, and rise to the 150 The Ministry of Dr John Macleod highest standard of faithfulness and efficiency of which she was capable. The Scottish Church Society afforded a rallying point around which such opinion might organise itself in perfect loyalty to the Church of Scotland, and openly labour to consolidate and extend its influence. In aim and method it was purely educative. Operating upon the plane of theory, it deliberately abstained from intermeddling with questions under judgment in the Courts of the Church. Any use of its organ- isation for tactical or party purposes was scrupu- lously forbidden. As Convener of the Business Committee, Dr Macleod guided and controlled the activities of the Society. He made or superin- tended all arrangements for its Meetings. He adjusted the programmes of its successive confer- ences; he conducted the preliminary correspond- ence; he edited the subsequent volumes. His own papers and speeches, both at the conferences and at the annual breakfasts, never failed to chal- lenge public attention at the time, and were in almost every case contributions of permanent value. The suspicion which the Society encountered at first in various quarters found early expression upon the floor of the Presbytery of Glasgow in an over- ture proposed but not transmitted. Dr Macleod availed himself of the opportunity not only to defend the constitution of the Society in open in the Parish of Govan. I5 I court, but also to claim the very criticism to which it had been subjected as illustrating the ignorance and disregard of fundamental principles complained of and as proof that the work of such a society was imperatively required. A still louder outcry arose after the first conference in Glasgow (November I893). “The Mission Record ' — then the official organ of the Church—thought it discreet to join in the outcry, and to pillory the Society in an editorial note. This Dr Macleod resented as a use of official position calculated to prejudice the interests of the Society and its members; and in the course of a correspondence published in the journals of the day, he visited the offence with a castigation so extremely thorough and scientific as provoked not a little amusement throughout the country, and made responsible critics much more cautious in future. That which had alarmed con- ventional opinion, that which had set all the pens of newspaper anonymity flying, was, however, not any article in the constitution of the Society nor any topic in the programme for the conference. It was nothing more than a very moderate and tender plea for the remembrance of the Blessed Dead in prayer, advanced incidentally by the much- esteemed Dr Hamilton of Hamilton during the fuller discussion of one of the subjects prescribed. Any reference to this particular point had not been intended by Dr Macleod when he formulated and 152 The Ministry of Dr John Macleod assigned the subject—“Devotional Life: Communion with God and Communion in God.” Upon its introduction, however, he at once proceeded to support the plea, and to state his own convictions emphatically and in reasoned form. Then the storm broke. For many days after the conference the correspondence columns of the daily press were filled with the outpourings of misconception and misrepresentation. The impression left upon the casual reader was that the Scottish Church Society had been called into existence for one specific and extravagant purpose—namely, to ad- vocate and promote intercession for the dead. In order to quell this storm, in order to correct mis- apprehensions and restore a just and sober view of the aims and scope of the Society, Dr Macleod returned to the matter of controversy in a very noble Advent Sermon preached in Govan Parish Church a few Sundays later with special reference to the recent death of Professor William Milligan, the Principal Clerk of the General Assembly and the first President of the Society. The sermon was published," and served its immediate object * This Sermon, entitled “Judge Nothing before the Time,” is perhaps the most finished example of Dr Macleod's preaching preserved in print. It was published as ene of a series of pamphlets which he issued from time to time during this period of his ministry. Other numbers of the series are: “Our Help is in the Name of the Lord ” (1893); “The Present Duty of the Church of Scotland and its Limits” (1894); “A National Recognition of Religion’ (1894). In this sermon, while carefully restor- º i in the Parish of Govan. I 53 well. The commotion subsided. And, although looked at askance by the timid for a little while longer, and never regarded as a smooth avenue to preferment and high favour, the Society continued to pursue unshaken its declared enterprise in defence of Catholic truth and ecclesiastical order; it con- tinued to operate as a powerful factor in the building up of the faith and knowledge of its own members; and it continued to exert upon the Church at large a leavening influence of much greater potency than its mere numerical dimensions ever seemed to promise. Dr Macleod’s own congregation, while interested in the formation of the Scottish Church Society, remained of course unmoved by the criti- cism which it evoked. They knew well that he would not advance anything which he was not able to maintain ; and they had often received from him- self full instruction upon the very points at issue. The promotion of the Scottish Church Society made considerable demands upon Dr Macleod's ing to prominence the substantial objects of the Scottish Church Society, and treating the theme of “the remembrance in prayer of the faithful de- parted ” as a subordinate issue incidentally raised, Dr Macleod does not recede one step fl ºn the position assumed in his speech at the confer- ence. Appended to the sermon is an extended note, wherein he defines the sense in which such prayer may claim observance, discusses its conformity to the doctrinal and devotional standards of the Church, points out its consonance with the deepest instincts of the human heart, indicates some elements of the Scriptural argument which may be advanced in its support, and exhibits its manifest implication in certain authorised forms ºf prayer in current use, and indeed in all prayer for the coming of the Kingdom of God in the Resurrection. 154. The Ministry of Dr John Macleod time and energies. But in the year following the formation of that Society there emerged another duty which simultaneously and more seriously embarrassed his parochial labours — the duty of Church Defence. It was a duty which he neither could nor would evade. All the militant instincts inseparable from the virility of his character, all the hereditary sentiments of his Scottish patriotism, all his love of public justice and jealous regard for the religious welfare of the poor, all the deep-seated affection which he bore towards the Church of Scotland as the Church of his fathers, all the ethos of those very principles which he had been striving Sedulously to advance, all his convictions as to the homage and obedience of faith due by every nation to Him who is the Prince of the Kings of the earth, rose up in arms against the aims of the political movement which had Disestablishment in view. No man recognised more clearly than he that the Church of God is in the first place Catholic, that it is Catholic in essence, and that the several branches of it become national only in the course of historical development, only in virtue of the accidents of time and place. No man maintained more absolutely than he that the Church is not dependent on the State for its existence, that its foundation is “in the holy mountains,” that apart from any form of State recognition, and even in defiance of the antagonism of a hostile State, it in the Parish of Govan. 155 } would remain completely itself and would suffer no diminution of spiritual content or power. But in the threat of Disestablishment at that time he perceived, on the one hand, a determination to secularise the constitution of the State, and, on the other hand, a design to cripple and humiliate the Church by the confiscation of her proper patrimony, and by the wreck of a splendid position won for her in the interests of Christ's sovereignty through great efforts and great sufferings in the past. It may seem curious that the same principles which in England led Churchmen of a certain type to contemplate Disestablishment without repugnance, and even complacently, as a promise of release, should lead Scottish Churchmen of a type not dis- similar to range themselves without a moment's hesitation side by side with the most uncomprom- ising opponents of Disestablishment. The explan- ation, however, is obvious enough. In the two realms the perennial problem of the mutual relation of Church and State had received solutions widely different. While in England the independence of the Church had not been safeguarded adequately, in Scotland the adjustment reached was in such complete harmony with principles of the highest Churchmanship that it presented an almost ideal example of the alliance which should subsist between the temporal and the spiritual authority. In 1885—the year in which Mr Dick Peddie 156 The Ministry of Dr John Macleod introduced the first Disestablishment Bill for Scot- land—a Parochial Church Defence Association was formed in Govan upon the eve of the then ap- proaching general election. Dr Macleod was pre- cluded by illness from taking any part in the work of that association. He was then, as has already been stated, in Switzerland, and could express his views only through the medium of a pastoral letter. It was otherwise in 1893 when the next crisis arose. The situation had become extremely threatening. The Queen's Speech in that year contained a para- graph foreshadowing the production of a suspensory bill. The corresponding speech from the Throne in 1894 announced the intention of the Government of the day to “deal with ” the Church of Scotland. In the same year official approval of Sir Charles Cameron's Disestablishment Bill was intimated on behalf of the Government by responsible statesmen ; and Lord Rosebery, then Prime Minister, declared, “We hold to that question (the question of the Disestablishment of the Church of Scotland) as a principal part of our programme.” At the earliest possible date after the General Assembly of 1893, which issued a decisive call to arms, Dr Macleod set about placing his congregation and Parish in an attitude of defence. He organised a second Church Defence Association. He held meetings. He made speeches. He preached sermons. He . *.s in the Parish of Govan. I57 circulated literature. He conducted a campaign of placards throughout the constituency. The pages of the Parish Magazine bear witness to the urgency with which the matter was pressed upon the notice of the congregation. But the Church at large could not afford to allow Govan a mon- opoly of John Macleod at this conjuncture. His talents were at once requisitioned for much wider service. So long as he fulfilled the ungrateful office of a prophet, reminding the public conscience of truths and duties forgotten or ignored, it had been the mot d'ordre that he should be lightlied and treated with distrust; but when the hour of danger struck, then it became plain how disin- genuous were all attempts to belittle his import- ance. Then he was needed. Then he enjoyed the full confidence of the Church. In the deliberations of the Church Interests Committee his counsels commanded immediate attention. He always be- lieved that in dealing with critical circumstances a bold and courageous course was the dictate of true prudence; and for the policy and procedure advocated by him he obtained that ready accept- ance which definite guiding principles, compre- hensive grasp of a situation, penetrating discern- ment of the real issues at stake, and clear vision of the practical steps to be taken in successive order can generally count upon in moments of 158 The Ministry of Dr John Macleod evident emergency. He was appointed Convener of the band of Deputies empowered and charged by the Church Interests Committee to supervise the organisation of Church Defence in every con- stituency and parish of Scotland. He was also chosen to act as one of the particular Deputies to the constituencies of Berwickshire and of South Ayrshire. In these constituencies he spent much time during the earlier months of 1894, conferring with presbyteries and committees, visiting the va- rious parishes one after another, advising as to the improvement of organisation, preaching many Church Defence Sermons, and making innumer- able Church Defence Speeches. The substance of the message which he enlarged upon and illustrated up and down the country may be found in the three pamphlets alluded to in the preceding footnote, namely, “Our Help is in the Name of the Lord,” “The Present Duty of the Church of Scotland and its Limits,” and “A National Recognition of Religion.” The first of these is a call to prayer, strongly emphasising the religious aspect of the question—an aspect liable to be obscured amid the turmoil of political con- troversy—and supplying forms of intercession suit- able for public, family, and private use. The last is an exposition of the form and order of the Coronation Service, prefaced by “some remarks in the Parish of Govan. I59 on the ecclesiastical position in Scotland,” in which the ultimate question at issue is discussed both negatively and positively, and defined as follows: “The ultimate issue principally concerns the State. That issue is simply whether the State is or is not any longer to remain professedly Christian, and there- fore to acknowledge, as it has done for centuries, by tis representative and official actions, the existence and Divine mission of the Church of God.” The second pamphlet is that which treats of the actual situ- ation as a problem of ecclesiastical statesmanship, in the most systematic, succinct, and conclusive form. It “deals with the position, the Principle of Guidance, the Courses excluded, the Course which seems now incumbent on us in reference to the Crown, Parliament, our own Members, the Scottish Nation, and our Assailants; and the Course which might be fitting in the event of all overtures being rejected, or of Disestablishment being brought about.” The pamphlet well deserves reperusal in connection with the negotiations for union in progress now. It starts from the funda- mental position that “The Church of Scotland is a part of the Church of God, which IN HIS NAME claims ‘OBEDIENCE OF FAITH AMONG ALL THE NATIONS.’” It indicates what that position implies, how it has been occupied and held in the past, and the circumstances by which it is threatened. 160 The Ministry of Dr John Macleod The “Principle of Guidance” is thus definitely stated: “The question as to what is expedient should be postponed to the higher question as to what is the clear duty of the Church to her Lord and to the nation, and no step should be taken in the direction of reconstruction, or in any other direc- tion, except in so far as it forms part of her in- controvertible duty, and can be taken in absolute consistency with the maintenance of the funda- mental principles (1) that it is the obligation of a Christian State publicly and officially to ac- knowledge, uphold, and promote the Church of God,” and (2) that the law regulating the use to which Church property, legitimately dedicated to God, can be put is that embodied in the maxim— ‘ONCE GODS, AL WAYS GODS.” The restoration of peace is in a high degree to be desired, but * The exact terms used in this statement of principle should be noted : “that it is the obligation of a Christian State publicly and officially to acknowledge, uphold, and promote”—not “Religion,” nor even “the Christian Religion” merely, but “the Church of God.” Much capital has been made of Dr Flint's obiter dictum that Church establishment is not a principle, but only an application of a principle. When this dictum first appeared Dr Macleod was accustomed to point out that, while in one sense it is an obvious truism, it is in another sense liable to misconstruction. The distinction between principles and applications of principles, except in the case of absolutely first prin- ciples, and of ultimate concrete embodiments, is nothing more than a relative distinction. Most principles are applications of prior prin- ciples; and most applications of principle become themselves sub- ordinate principles in relation to their own distributive applications. Moreover the virtue of a principle lies really in its application, effective or otherwise. in the Parish of Govan. I6 I it is an object of only secondary importance as Compared with the unflinching maintenance of truth.” This “Principle of Guidance ’’ is then applied in the discussion both of procedure to be avoided and of the procedure which may rightly and advisedly be followed; and with reference to proposals for ecclesiastical reconstruction, the view is expressed that “it is extremely doubtful whether, looking to the trend of religious opinion in Scot- land, any reunion of the Presbyterian churches, apart from the distinctive principles of the National Church, would be in harmony with the purpose of God, or for the ultimate and higher good of the people. Apart from these distinctive principles it is impossible for us to formulate consistently any plan of reunion.” The practical conclusion come to in the pamphlet is: “Should the foregoing measures be unavailing to stay the unhappy contentions in our land, it but remains for the Church of Scotland to raise aloft before the eyes of the people her distinctive banner, bearing the watchword, ‘It is the duty of a Christian State to sustain a national con- fession of the Christian religion, and to consecrate the national life in all things by the obedience of Faith,’ and under that banner at all hazards to defend the right IN THE NAME OF GOD.” This watchword * Here, as elsewhere in quotations from printed matter revised by º, Dr Macleod, pains have been taken to follow closely his own use of § italic and capital letters. The liberal employment of such means of L 162 The Ministry of Dr John Macleod really strikes the dominant and characteristic note of Dr Macleod’s defence of the Establishment. Not content to rest his contention upon the familiar commonplaces of Church Defence, upon arguments merely historical, or merely constitutional, or merely economic, or merely practical, he lifted up the whole controversy into the high region of ruling principles. He treated the question as essentially a religious question. He believed that important and far- reaching applications of the doctrine of Christ's sovereignty were involved. “The strength of the Church of Scotland,” he affirmed, “ lies not in the suppression of her principles, but in a far bolder assertion of them. It is to be found not in treasonable silence, in presence of the error that abounds, or in tamper- ing with proposals of ignoble compromise, but in fearless and lofty endeavour to set anew before the people those magnificent conceptions of a National Church and of a Christian State which they are in danger of disowning.” The duty of Church Reform followed as an im- mediate consequence from the experience and discipline of Church Defence. The result of the emphasis was almost an idiosyncrasy of his work for the press. His corrected proofs — generally so blotted and scored with numerous, extensive, and intricate alterations as to become the despair of the compositor—exhibited the careful and minute attention bestowed upon this particular device. He played as a musician might upon varieties of type—“italics,” “small caps,” “large caps”—in order to obtain the desired effects of expression. in the Parish of Govan. I63 Parliamentary elections of 1895 had been to place the Church beyond the reach of danger for a period. This result was expressly acknowledged by the General Assembly as a “deliverance.” But the “deliverance” was plainly of the nature of a respite. It was a day of grace, a day in which the long- suffering of God waited. The future must depend inevitably upon the use which the Church made of the interval. In her defence the Church had frankly admitted certain shortcomings. She had contended that only time and immunity from attack were required to ensure that these short- comings should be remedied, and the advantages afforded by a national position employed more fruitfully in the service of God and for the good of the country. Moral obligation as well as every consideration of prudence made it therefore incum- bent upon the Church to address herself with diligence to the task of setting her house in order. To those who observed the signs of the time it was an obvious inference that the situation must be regarded as one of those solemn pauses in the current of events, one of those moments of critical opportunity, in which decisive destinies are shaped. | Consciously or unconsciously the Church was then tº standing at a definite turning-point in her history, a cross from which the main roads of deliberate policy diverged. Apart from the fatuous inclination % to drift, an inclination always congenial to indol- 164 The Ministry of Dr John Macleod ence, but one which is really the negative of all policy, two possible courses, in Dr Macleod’s view, presented themselves. Either the Church might turn aside from the straight path of continuous advance to make such terms as she could with her adversaries, and to seek for a diplomatic peace by the way of compromise; or the Church might brace up all her resolution and energy to pursue the direct line of unarrested development, and to realise in far ampler measure than ever before her own proper and distinctive vocation. The alterna- tive policies then appeared to be — either Concede and Coalesce" or Reform and Go Forward. To some extent, of course, these policies were not mutually exclusive. Negotiations for ecclesiastical reconstruc- tion might well be accompanied by miscellaneous domestic efforts towards greater efficiency in detail; and any large scheme of Church Reform would be sure to include, as matter of conscience, and in * Catholic Reunion, it need scarcely be remarked, ought always, in Dr Macleod’s view, to be sought and pursued. He considered that whatever measures were calculated to bring the realisation of this great hope appreciably nearer had a right to claim unhesitating and most earnest support. He judged, however, that ZXenominational A'ecozz- struction, as, for example, upon the ground of a common system of Church government, was not of necessity a step towards Catholic Re- union ; that, in certain circumstances, it might, on the contrary, prove seriously obstructive, and even be found in its consequences to lead in another direction altogether. Everything depended upon conditions, upon purpose, upon the precise basis of agreement. No union could be truly beneficent which did not make in spirit and tendency for the unity of the Church of God. in the Parish of Govan. I65 order to leave the door open as widely as possible for subsequent overtures of conciliation, the removal of various minor obstacles, which had been specified as hindrances to union. But two principal aims, each in itself so absorbing, could not be followed simultaneously. One policy or the other must rule. Moreover, the respective ideals which they contem- plated were ultimately incompatible. Coalescence with separated communions by means of the obliterating Sacrifice of type could never be recon- ciled with the development of internal features and resources which were at once really charac- teristic of that type and essentially dependent also upon its careful preservation. A clear choice was offered. A decision must be made. To Dr Macleod the new position of affairs appeared to be fraught with anxiety quite as grave as that of the crisis just past. He believed the Church to be upon her trial once again, and that it was a trial of faith and courage which would prove even more searching than the menace of disestablishment itself. For his own part, however, he entertained no shadow of doubt as to the course which should be followed. Before the Church of Scotland, if only true to herself, if only capable of rising to a great occasion, he saw opening out long vistas of golden possibility. “We should turn # neither to the right nor to the left,” he declared, “but \ should go straight forward in doing to the best of Our 166 The Ministry of Dr John Macleod ability the duty that is given us to do.” He himself lost no time in getting to work. Even before the end of that July in which the elections took place, he, along with Mr Martin of Lauder, his trusted colleague in the convenership of the Organisation Committee, had begun to collect from all Ministers of the Church information as to the lessons which their experience of the recent contest seemed to convey. The information obtained enabled the Organisation Committee to report to the Church Interests Committee a series of measures which commended themselves for immediate adoption under the two heads of Church Defence and Church Reform. “It is widely felt throughout the country,” Stated the Report, “that the Church cannot be saved by maintaining a merely defensive attitude. Her only adequate defence is to be found in repentance where she has come short, and in the endeavour more efficiently to do her duty to God and to the entire nation to which she is called to minister.” The Church Interests Committee duly transmitted the substance of this report to the General Assembly for its consideration, and for such action as might be thought advisable. It was, however, by means of a direct overture upon the subject that Dr Macleod raised the whole question of Church Reform in all its breadth and depth in the General Assembly of I896 and secured the appointment of a powerful Special Committee. It was the first in the Parish of Govan. 167 Assembly of which Dr Macleod had been a member since 1881, and it became widely known throughout the Church for some time after as “John Macleod’s Assembly.” In that Assembly he certainly shone as by far the most conspicuous and dramatic figure. He swayed its deliberations with an ascendancy, not surprising, indeed, to his own intimate friends and followers, but nothing short of astonishing to those who had cognisance of his gifts by reputation only. What his influence might have been had circum- stances but called him to take up his rank among the leaders of the Church at an earlier stage of his career that Assembly most clearly demonstrated. The speeches by which he added lustre to its de- bates are largely occupied with the restatement and application of convictions expressed by him fifteen years before in the comprehensive “testi- mony” which so startled the Assembly of 1881. They exhibit the permanent place which these convictions maintained in his ecclesiastical out- look. He spoke upon the Report of the Joint Committee of the Church, and urged the necessity for a reform in the methods of Church Finance—for the restoration of the Divine Order of the Diaconate, for the affirmation of the obligation of tithes or of the principle of proportionate giving, for the dis- placement of mere considerations of sentiment in this connection by definite considerations of duty. A commission was accordingly appointed to pro- 168 The Ministry of Dr John Macleod mote throughout the parishes of the Church “the due discharge of the obligations of Christian giving.” He spoke upon the Report—the final Report—of the Commission on the Religious Condition of the People, and took occasion to insist strongly that the education of the young should proceed system- atically upon the basis of their baptism, and that the Church ought to employ much more fully than at present her own proper spiritual resources, and so make it plain to the masses of the population that she has blessings to bestow which cannot be obtained elsewhere. He spoke upon the Report of the Church Interests Committee, and discussed the new situation created by the recent General Elec- tion, commenting unfavourably upon certain un- official “union '' conferences which had been held, asserting with emphasis the duty of the State to recognise not religion only but the Church of God, and indicating the course which, in his opinion, the Church of Scotland should now take. He spoke upon the Report of the Committee on Psalmody and Hymns, and carried an amendment to the effect that “the General Assembly, in the exercise of the powers expressly reserved by their deliverance last year, find on examination of the said Draft Hymnal"-the Draft of the Hymnal afterwards known as ‘The Church Hymnary’ — ‘‘ that its merits are not such as to justify the Church in setting aside ‘The Scottish Hymnal' now in use, in the Parish of Govan. 169 and so widely and justly approved, and in incurring, in so doing, the risk of dissension among Congrega- tions.” The soundness of this critical finding has received ample confirmation from experience. But it may well be doubted whether the question of the comparative merits of the two compilations ever really weighed as matter of primary consideration with those members of the Assembly who promoted the Hymnary negotiations. The cleavage of opinion on the subject was in truth premonitory of the larger conflict of great rival policies whose advance guards came first into manoeuvring contact at this point. He spoke more than once during the de- liberations upon the “Kilmun Case,” and having dissented from the Report of the Committee ap- pointed to confer with the minister of Kilmun, moved the decisive resolution which by a majority became the judgment of the court. With refer- ence to this judgment he remarked subsequently— “It is important that it should be clearly perceived that the ultimate issue involved in the “Kilmun Case' was as to whether it is permissible that a Minister of the Church of Scotland should retain his position while virtually denying the miraculous Birth and true Divinity of our Blessed Lord.” Through all this series of influential speeches there ran one unswerving purpose, that, namely, of keep- ing the Church of Scotland to a straight course, º, of deterring her from divagations which would pre- 17o The Ministry of Dr John Macleod judice future progress, and of preparing a way for a vigorous advance in the direction prescribed by her own true and distinctive vocation. This pur- pose became fully articulate in the overture and speech which secured the unanimous appointment of a Special Committee on Legislation and Church Reform. The appointment of this large and repre- sentative Committee was the climax of Dr Macleod’s achievements in the Assembly of 1896. Upon the arduous and elaborately subdivided operations of the Reform Committee, upon the successive reports which it presented to the Assem- blies of 1897 and 1898, upon the various recom- mendations contained in these reports, upon the speeches in which Dr Macleod expounded and advocated the recommendations made, upon the failure of the Church to give practical effect to the measures of reform proposed, and upon the reasons for that failure, it is unnecessary to enter here. These matters have been dealt with already by the late Dr Theodore Marshall in his lecture." But two remarks may be added without recapitulation. It may be remarked that reforms which commanded the warm approval of a churchman so conservative, so practical, and so exceptionally conversant with the conditions of Church life throughout Scotland as Dr Marshall, could certainly not have been either 1 Macleod Memorial Zecture, 1906: /)r /ohn Macleod and Church A'eform. in the Parish of Govan. 171 revolutionary or extravagant in their character. And it may be remarked that Dr Macleod himself was under no illusion as to the difficulty of the task which he had taken in hand. He knew that the ready mind of 1896 was a transient disposition, that reaction was sure to set in with greater or less antagonism, that the natural lethargy of a large body would in any case have to be encountered, that a long road of educative and persuasive effort awaited him before the goal which he contemplated could possibly be reached. The spirit of quiet and unabated confidence with which he accepted the decisions of the Assembly of 1898,-an Assembly the proceedings of which he characterised as “not much more depressing than usual,” — accepted them as a reverse but not as a defeat, is reflected in the address which he delivered at the annual meeting of the Scottish Church Society towards the close of that Assembly. “I see no ground whatever for discouragement. No one who knows anything of the way in which public questions move forward, and the temper of Constitutional Church Courts, can expect that any reform worth the having is to be had in a day. It will not come with a stroke of the hand. It will not be accomplished except by the process, always slow, of securing the con- victions of the Church at large. Therefore what we have to do is this. I shall not take up the position of optimist or pessimist. I shall not pro- 172 The Ministry of Dr John Macleod nounce upon the signs of the times so far as these may be observed in the Church of Scotland. We are all incapable of interpreting with confidence the signs of what is coming in the Churches. We have to look simply to our duty. We must exercise patience. We must have due respect to the con- stitutional action of Church Courts. We must try to create conviction by solid argument. We must never lay ourselves open to censure by attributing discreditable motives, by trying to trip up antag- onists by unfair means. We have got to fight with persistency and courage, but with fair weapons. We must go to our work as men who believe in the things for which we are pleading, and we must ask a blessing on our pleading; and if we go for- ward in that spirit, I for one believe the day is not far distant when we shall see an immense con- currence of opinion in regard to certain lines of procedure about which there should be no sus- picion, and which alone in my opinion will lead to the increased spiritual power of our dear old Church of Scotland in the future.” Had Dr Macleod’s life been prolonged, his anticipations would doubtless have been fulfilled in a large measure. But his removal left no one fitted to take his place. The policy of Church Reform came in consequence to a standstill. And by force of circumstances the alternative policy of Church Union — a policy which enjoys this popular ad- vantage, that it urges at least an indisputable major s 4 *g |. | i } : in the Parish of Govan. I73 -;s - & i premise, although one many sizes too large for unqualified application to its minor premise—came to the front. What the final issue will be—whether the old Church of Scotland will disappear in an amalgamation based upon a novel constitution and professing a fluid creed, or whether she will yet return to the policy of Reform, seeking within her- self a more perfect realisation of her own potenti- alities, while cultivating towards those without all possible friendship, until a better way of union be opened up in the good providence of God, it is too early to predict." But this, in any event, remains unquestionable, that in the Reports of the Reform * These matters of debate have been touched upon only in so far as the requirements of exposition seemed to demand. If there has been any infringement of the controversial truce imposed by the existing state of war, that impropriety has not been committed intentionally. No one can foresee how the ecclesiastical situation will be affected ultimately by the experiences through which the nation is passing, nor how the attitude of the general mind towards that situation will be influenced. But the hope, and even the belief, may be expressed that, when all the lessons of the war have been appropriated, there will be little inclination anywhere to minimise the Christian obligations of national life, or to rarefy the embodiment of the time-honoured alliance betweeen Church and State, or to be satisfied with any projects of amalgamation which aim at a comprehensive reunion by the perilous way of indefiniteness, or mobility, or modernity of creed. Thus it may come about that the stern discipline of the present day shall bring to the ecclesiastical confusions of Scotland a better solution than either of the two issues contrasted above, working, not in one communion only, but simultaneously in all the Churches, a common impulse to concentrate upon the ancient ideals of our historic form of religion, and producing in all parties a concurrent readiness to obey the voice of events, in which a higher voice is heard, saying—“Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, # and ye shall find rest for your souls.” f 174 The Ministry of Dr John Macleod Committee, as Dr Marshall clearly pointed out, Dr Macleod has placed on record “a mass of most valuable material for his successors to use in strengthening the foundations and enlarging the capacity for usefulness of the Church of Scot- land.” The last words which Dr Macleod addressed to the General Assembly bear upon this very point. They sum up the result of all his labours in this enterprise. “I have stated the facts. I leave the responsibility with you.” When Dr Macleod went into any matter, his whole heart went into it. Whatever he did, he did thoroughly. He had no faith in the substantiality of results accomplished by a mere “stroke of the hand.” It was inevitable, therefore, in his case that participation in the work of the Supreme Court of the Church and of its Committees should involve a considerable sacrifice of parochial interests. Cer- tainly not many members of the General Assembly take the trouble to prepare themselves for its de- liberations so carefully as he did." His speeches, * Dr Macleod again took a prominent part in the Assembly of 1897, although the reaction, which he had anticipated, already began to . militate against his influence and policy. The turn of the tide was . observable in a division, which, by reversing the finding of the pre- ceding Assembly, revived the Hymnary negotiations. Dr Macleod sought to minimise the significance of this volte face when referring to the matter in his Parish Magazine. “Personally I regret the decision in the comparatively subordinate matter of the new Hymnal, the debate on which was taken at a late sitting in an exhausted house. The result, however, is better than might appear to an uninstructed in the Parish of Govan. I75 indeed, were not formally composed beforehand. With the exception of those that accompanied the presentation of a report, they all depended for their opportunity upon the exigencies of debate. Nevertheless they were speeches which could not have been made but by one who possessed complete mastery of the subject under review, by one who was familiar with the terrain surrounding it, by one whose line of action had been pondered seriously in anticipation, by one who was absolutely sure of his own convictions and aims. The great sweeping sentences, characteristic of his oratorical style when fairly under way—sentences which in his preaching sailed forth like ships upon an ocean voyage, bring- ing their merchandise from far, touching for their cargo at many a foreign port, seeming to run the most hazardous risks of elaboration and paren- thesis, yet invariably reaching the destined haven of their period in perfect order and security—these onlooker, as it is now clear that our existing Hymnal cannot be set aside as the distinctive Hymnal of the Church of Scotland. The advocates of the new ‘Joint Hymnal' have been driven to plead only for its oft's vital use, which is a departure from the position originally taken up. It will now be the endeavour of those of us who have justly condemned it on its merits to secure, if possible, such further changes as may at least serve to remove its worst faults.” Of the Assembly of 1898 Tºr Macleod was not a member. The Presbytery of Glasgow in ignoring the desirability of his participation in the counsels of the Supreme Court, and preferring to adhere to the mechanical system of rotation, illustrated the failure of the Church at large to perceive the importance of the opportunity which the policy of Church Reform strove to utilise. 176 The Ministry of Dr John Macleod formidable sentences, which, when employed in controversial encounters, might be compared rather to expeditionary forces invading a hostile country, making numerous excursions by the way, and leaving behind upon their route, as they marched onwards to strike the main objective with over- whelming effect, a whole chain of fortified positions —defensive qualifications, garrisoned clauses, con- cessions undermined, dilemmas with guns mounted upon each alternative, ambuscades artfully disposed to entrap the unwary critic—these sentences with their spacious range and intricate internal structure, were not possible except for a speaker who had the fullest command over every detail and aspect and bearing of his theme. Dr Macleod regarded pre- paration for the General Assembly as a duty. Any visitor to Govan Manse upon the eve of the meeting of that court might have found him in his study entrenched within piles of old volumes of Assembly Reports, studying not only the current phases but also the genesis, evolution, and past treatment of those particular questions in the discussion of which he might be required to intervene. Committee work, however, was by far the most grievous “thief of time.” Its depredations were not confined to one season of the year. It made imperative those ever-recurring visits to Edinburgh which broke up so many weeks. It inflicted hours and days of incarceration in “22 Queen Street ’’-hours and in the Parish of Govan. 177 S days which could be ill spared from pressing parochial engagements in Govan. No one can so much as glance at the prodigious report of the Committee on Legislation and Church Reform laid before the Assembly of 1897, or at the less bulky but also ponderous report presented in the following year," without realising what a background—what a continent indeed—of thought and toil lies behind the researches and expositions and recommendations which they contain. They are composite reports, of course, the product of many minds and many hands. But the master mind and hand pervades them all. Whether as one of the two vice-conveners of the original Committee, or as one of the two conveners of the reconstituted Committee, Dr Macleod was the heart and soul of the whole scheme for Church Reform. He propounded the policy of the Committee. He contrived its machinery. He directed its procedure. He co- ordinated its operations. He systematised its results. He bore upon his own herculean shoulders * The report presented to the Assembly in 1897 occupies no less than 270 pages in the Annual Volume of Reports. That presented to the Assembly of 1898 occupies only 86 pages. The reason for this diversity of size lies partly in the fact that the Sub-Committees on Legislation and Church Reform were dissociated from one another by the Assembly of 1897, and reconstituted as separate Committees, but partly also in the circumstance that various matters reported on by the original Committee were thereafter remitted to special Committees, while other matters were very conveniently disposed of by relegation to cºne or another of the standing Committees. M 178 The Ministry of Dr John Macleod the principal share of all its labours and the accumulated burden of its responsibilities. In the eyes of the Church at large, the Committee was “John Macleod’s Committee,” and the reports were \ “John Macleod’s Reports.” He not only edited } these reports. In great measure he actually drafted . constitutions of quoad Sacra parishes, for instance— a report regarding which those most competent to judge have not hesitated to declare that, had Dr Macleod done no other general work for the Church | of Scotland, this alone would entitle his name to be held in grateful remembrance—was his in the fullest sense. The preparation of it cost him much travail. It necessitated the examination, compari- son, and criticism of a huge medley of individual quoad Sacra constitutions, the investigation of the difficulties, confusions, and anomalies to which and compiled them. The sectional report upon º | 3 severally they had given rise, the establishment of } a foundation of principles for constructive legislation in the future, and the devising of practical measures fitted to bring order into the existing state of diversity. With such intense application did Dr Macleod devote himself to this particular task that, in the Opinion of many, to it must be attributed not a little of the fatal overstrain which left his strength unequal to recovery when attacked by illness but a few months later. That a considerable sacrifice of parochial interests | ſ | in the Parish of Govan. I 79 was involved in the Assembly and Committee work of these two years is obvious and has been indicated above. But this means only that in these years Dr Macleod would have been able to do more for the Parish had he done less for the Church at large. It does not mean that parochial interests were neglected in any way. They always remained primary in his estimation, All other engagements— his continued work for the Scottish Church Society," as well as his work for Church Reform—were merely incidental, and occupied a secondary place. The Parish Magazine for these years exhibits not the faintest symptom of declining congregational life or of diminished ministerial activity. On the contrary, to the very end life and activity display themselves more abundantly than ever. Not only is the pulpit served with unabated zeal, not only is the whole great system of services and agencies maintained in operation at the highest pitch of power, but fresh courses of sermons are projected, farther fields of instruction are opened up, and new and important developments of Church work date their origins from these years. In these years the scheme which has beautified the Church with noble glass was provided * It is but another evidence of Dr Macleod’s almost boundless capacity for work that in the exceptionally busy winter of 1897-98, he organised and carried through all the arrangements for the third confer- ence of the Scottish Church Society, which was held in Aberdeen on 7th, 8th, and 9th of December, the proceedings of which he also made memorable by a series of unforgotten speeches, 180 The Ministry of Dr John Macleod for and matured. In these years the Church Exten- Sion programme entered upon its practical stage, and began rapidly to assume actual shape in Partick, in Polmadie, and in South Govan. These years were really crowning years in Dr Macleod’s ministry —full of parochial labour, full of parochial fruit. A great Parish Minister he did not cease to be, although circumstances had forced him forward to become a great Leader in the Church. f On Sunday, the 17th of July 1898, Dr Macleod preached for the last time. It was the evening of “Fair '' Sunday. Members of the congregation, as always at that season of general holiday in Glasgow and its suburbs, were scattered throughout the country far and wide. Only a little company of worshippers had assembled for evening prayer. The text announced was one which lent itself with peculiar aptness to the occasion. “And He came out and went, as He was wont, to the Mount of Olives; and His disciples followed Him" (St Luke xxii. 39). Any person familiar with Govan Church, with Dr Macleod’s manner in addressing small gatherings, and with his method in handling similar texts, can easily construct a mental picture of the scene and conjecture the train of ideas which the sermon would pursue. The narrative of the Gospel would be taken not only as a record of the past, but also as a mirror of the present, and as a prophecy of the future. The Mount of Olives, whither the disciples followed Jesus, might be viewed as typical in the Parish of Govan. I8 I of those periodic retreats for contemplation and prayer which serve to the recreation of the soul; or it might be viewed as a shadow of the ante-chamber of death filled and hallowed with His blessed Presence, who “when He putteth forth His own sheep ’’ Himself “goeth before them.” Amidst the forest of practical details through which his daily activities led, Dr Macleod never lost vision of that greater landscape which environs life and gives to it a transcendent significance. In par- ticular, the recollection of death, of its nearness, of its mystery, occupied his thoughts much, and entered often into his more intimate conversations. Not death, indeed, but the Coming of the Lord was the definite hope which his whole ministry looked for and hasted unto. To prepare the way for that Coming, to prepare his people, to prepare himself, he regarded as the primary vocation of his pastoral office, and he conceived and spoke of the event as one which might emerge from present circum- stances with undreamt-of majesty at any moment. Nevertheless, death—death as an impending personal experience, as a state intermediate, as a discipline § of waiting for the Kingdom of the Resurrection— '', formed the subject of his meditations frequently, and afforded a topic upon which his preaching and \ instructions dwelt with overwhelming seriousness. º It was this, perhaps, and not merely the impression made by the sudden vanishing into the unseen of a º, personality strangely vivid and instinct with power, 182 The Ministry of Dr John Macleod that invested Dr Macleod’s own death with an indescribable solemnity of meaning for the older members of his congregation and for others who revered him as their guide. To those, at least, who heard his last sermon, it seemed afterwards that in it there had certainly been something of conscious or unconscious anticipation. During the week which followed he was from home for a day or two. He returned before the end of it feeling seriously indisposed. The symptoms, at first indeterminate, were recognised, as the malady ran its course, to be those of enteric fever. Reminiscences of that chamber of sickness—brief sentences, requests, fragments of prayer spoken as the darkness descended, evidences of indomitable faith, of humble self-surrender, of the ruling sense of pastoral responsibility sustaining to the end a burden of souls to be accounted for—have been treasured up. These are too personal to be placed on record here. In the morning of Thursday, the 4th of August, at a quarter before eight o'clock, that great servant of his Master died. By the express desire of Dr Macleod’s family, the services of Govan Parish Church proceeded just as : usual on Sunday, the 7th August; but no sermons : were preached. The silence of the pulpit delivered its own message. Keill Churchyard, in his native parish of Morven, was fitly chosen as the place of burial. On Monday, the 8th of August, at five o'clock in the afternoon— in the Parish of Govan. 183 the hour of evening prayer—Govan Parish Church witnessed the Funeral Service." The building was . thronged with a vast and stricken congregation. On every side bowed heads, tear-dimmed eyes, and the sounds of suppressed grief testified to emotions deeply stirred. Among the ministers officiating, voices unaccustomed to betray sentiment were heard to falter and break. The tension of feeling became almost more than could be silently endured when the coffin, containing the beloved and familiar form, was lifted from its place of rest in the chancel, borne slowly down the central passage, and so through the great door, and out of the habitation of that house which his own toil and prayers had reared and in which had been fulfilled a ministry so truly heroic. Nunc Dimittis servum tuum, Domine, Secundum verbum tuum in pace. Outside, the scene was no less memorable. As the cortège passed along, accompanied by the wail of the pipes and by the lament and triumph of the “Dead March,” Govan Road for miles was filled with on- lookers—dense masses of sad and respectful people —these very working people for whom he had given his life. At ten o’clock P.M. many members of the con- gregation had assembled upon the platform of Buchanan Street Station to witness the departure * A copy of the Order of Service which was used is bound up with the volume of Macleod Memorial Lectures deposited in the Record Room at Govan Parish Church, } ! 184 The Ministry of Dr John Macleod of the train. In addition to the principal mourners, not a few representatives of the Kirk-session, of the various Church agencies, and of the congregation, besides a number of other friends, went with the funeral all the way. It was an experience not to be forgotten — that melancholy journey through the night; the daybreak in Glen Orchy; the wreaths of morning mist smoking up the sides of Ben Cruachan; the passage over sunlit waters from Oban to Loch Aline; the serious faces of the men of Morven gathered on the pier to receive back the son of their manse; the coffin carried shoulder- high up the steep ascent to the romantic church- yard which looks down upon the Sound of Mull." There, beside the dust of kinsfolk, he was laid to rest — laid with that tender and reverent care which makes the very act of burial among High- landers in literal truth an office of religion. The prayer of committal was offered in English. It 1 The twelfth chapter of Dr Norman Macleod’s “Reminiscences of a Highland Parish contains a description of the churchyard. “It is situated on a green plateau of tableland which forms a ledge between f the low sea-shore and the mountain background.” “There is not in } the Highlands a finer expanse of inland seas, of castled promontories, ſº of hills beyond hills, until cloudland and highland mingle; of precipice y and waterfall, with all the varied lights and shadows which heathy hillsides, endless hill-tops, dark corries, ample bays and rocky shores, can create at morn, noonday, or evening from sun and cloud—a glori- ous panorama extending from the far west beyond the giant point of Ardnamurchan, “the height of the great ocean,’ to the far east, where Ben Cruachan and ‘the Shepherds of Etive Glen' stand sentinels in the sky. No Sea-king could select a more appropriate resting-place than this.” | ; | in the Parish of Govan. 185 was followed by a prayer in Gaelic. And then, with the sunshine bathing the whole glorious panorama of island, promontory, and loch, with the breeze rustling through the grasses, and the sea-birds screaming overhead, he was left sleeping —“in sure and certain hope of resurrection to eternal life.” Requiem asternam dona ei, Domine ; et lux perpetua luceat ei." For many years afterwards each anniversary of the holiday season brought some members of Govan con- gregation on pilgrimage to the grave; and, indeed, for Govan people it is a place of pilgrimage still. On Sunday, the I4th of August, the Funeral Sermon was preached by the Right Reverend Dr Thomas Leishman, who held office as Moderator of the General Assembly that year. Preaching from the text, “To him that overcometh, to him will I give to eat of the tree of life which is in the paradise of God’’ (Rev. ii. 7, R.V.) He made an extended reference to Dr John Macleod’s life and to his ministry in Govan, and concluded with the following words: “How mysterious it is, that just when the Church was realising, more slowly than you indeed, but still clearly, how rich a gift God had bestowed on her in him, He should have with- * With the words of this prayer Principal Story concluded the address given by him on the occasion of the Dedication of the Macleod Memorial Window in Govan Parish Church — Saturday, the 25th of November 1899. It was in the course of the same address that he said, “There are some of us who would rather be wrong with John Macleod than right with many others.” 186 The Ministry of Dr John Macleod drawn him for service elsewhere. It is common to say when the great and good depart that no man is indispensable, and no doubt God will pro- vide instruments for the work which He requires done. But we know not where to look for such another as he whom we have lost. We can at least cherish in our hearts the memory of that balanced combination of all that is attractive in spirit and intellect and personality, which knit friends to him, and disarmed foes as soon as they learned to know him. Here and throughout the Church the many who loved him can resolve that they will not allow those movements to stand still to which he gave the first impulse, and which were in his thoughts to the last moments of life, when the watchers by his bed heard broken prayers for their success coming faintly from his lips while the shadows of death were gathering, and he seemed conscious only of the presence of God. That deso- late home and its mourners are in our thoughts and prayers this day, but their sorrows are too sacred to be matter for public speech. May they, and he, and we, his flock and friends, be together again at the Second Coming for which he taught you to make ready.” " .f|3J ?} * The whole reference, like everything which Dr Leishman wrote or spoke, merits careful perusal. It is given at length in the memorial issue of Govan Parish Magazine for September 1898. That issue in- cludes also a tribute from the pen of Dr Niven, the Moderator of the Kirk-session during the vacancy, a note regarding Dr Macleod’s death, a detailed account of the funeral ceremonies, and a record of the ; § ſ i. #:| {ii; I p}§- tn iº - in the Parish of Govan. 187 So ended a parochial ministry of three-and- twenty years—perhaps the most remarkable which the Church of Scotland has produced, certainly the most constructive ever spent in the service of the Parish of Govan. Even so imperfect a review of that ministry as this lecture contains cannot fail to carry conviction as to the volume and as to the variety of the work actually accomplished by Dr Macleod. In the history of Govan Parish his epoch will stand forth permanently as a creative and trans- forming epoch. And it is worthy of observation that he gave to it this character in direct defiance of obstacles which any other minister would have regarded as quite insurmountable. He always climbed the hill “Difficulty.” He never did the little easy things with which small men are con- tent. He did great things, and he did them greatly. He did them not as one who becomes the mouth- piece of a dominant policy, not as one who adroitly heads a movement in the hour of its success, not as one who is himself swept onwards by the tide of tendency around him. But he did them as one who strove continually against the stream, as one who turned the battle in the gate, as one pre- eminently entitled to be called “a repairer of the breach, a restorer of paths to dwell in.” He vin- messages of sympathy voted by the various Church Associations. The last issue edited by Dr Macleod himself was that for July 1898. It contains one notice which reads strangely now, a notice to the effect that “no Special Supplement will be issued in August and September.” 188 The Ministry of Dr John Macleod. dicated truths that had been forgotten. He built again the altar that was broken down. He led habitually into the thickest of the combat; and he summoned others to follow. Whether the Church of Scotland will ever perceive what Dr Macleod was, or appreciate justly what he did, may be con- sidered doubtful. This uncertainty Dr Macleod - would have dismissed as with him a very small i thing. For popularity or ecclesiastical renown he cared not at all. To his own Master a man standeth or falleth. But in Govan surely his name and ministry can never be forgotten. { Year after year in Govan Parish Church, as the 4th day of August returns, there has been sung at one or other of the services Dr Macleod’s Euchar- istic Hymn, entitled “Requiescant in pace”:— Mourn not the holy dead, For Jesus calls them blest ; They live in Him, their living Head, In Him they love, they rest. Calm and serenely bright Their altar-shrined estate ; God gives them each a stole of white : They for the Kingdom wait. Joyous their lot will be, Their rapturous surprise, When Jesu's hand shall set them free, And they to glory rise. Church of the Living God, Refrain thy faithless tears; Plead with fresh zeal the Precious Blood, Until the Lord appears. Amen. APPENDIX NO. I. CHRONICLE. THE following Chronicle of the Ministry of Dr John Macleod in Govan Parish makes no pretence either to completeness or to observance of relative importance in the matters chronicled. It is rather of the nature of an index. Thursday, Jan. 7, 1875. Induction to the Charge. Sunday, Jan. Io, Jan. 27, 1875 Areb. 23, 1875 March 8, 1875 . July 6, 1875 Sept. 30, 1875 . Oct. I 4, 1875 1875 . Services on First Sunday of Ministry. . First Meeting of Kirk-session after in- duction. . Wellington Palace Hall taken for ser- vices for Oatlands district. Present condition of Parish Church taken into consideration by Kirk-session. . Refusal of Heritors to entertain proposals as then submitted by Kirk-session for enlargement and improvement of Parish Church. Kirk - session resolve to introduce in- strumental music. Moderator in- timates intention to ask congregation to kneel at prayer and stand at Singing. . Quarterly celebration of Holy Com- munion resolved on. I90 Appendix No. I. Zec. 14, 1875 Aeë, Io, 1876 April 1876 . May 1876 . July 24, 1876 Ocf. 1 1, 1876 1876 . Kirk-session take over Oatlands site and John Street site from Church Exten- sion Association. . Plans for iron church on John Street site adopted. . Temporary church erected on Oatlands site. . Member of General Assembly. . Mr R, Rowand Anderson consulted re- garding plans for Parish Church. . Steps taken to establish Mission for Car- donald district on a regular footing. , Dorcas Society founded during this year. 1876 . Govan Parish Young Men's Literary As- sociation founded during this year. March 27, 1877 Heritors sanction revised proposals for Jan. I 9 to 26, 1879 March 1879 April 1879 . 1879-1883 . Jºeff. I 88o Oct. 28, 188o I 88o May 1881 . May 1881 . May 22, 1881 . enlargement and improvement of Parish Church. }First Mission Week. . First issue of Parish Magazine. . Celebration of Holy Communion each alternate month resolved on. . Member of Govan Parish School Board, and Convener of Religious Instruction Committee. . Monthly celebration of Holy Communion resolved on. . Heritors sanction altered proposals for erection of a New Parish Church. . School Board adopt Syllabus for Religious Instruction in Schools, prepared by Dr Macleod. . Member of General Assembly. . Sermon on Home Missions in St George's Church, Edinburgh. Speech in General Assembly on Church Order. Appendix No. I. I9 I July 1882 . . Building of Oatlands Church begun. Oct. 6, 1882 . Motion in Presbytery for Committee on Sacramental Fast Days. AVoz. 25, 1882 . Foundation-stone of Church Halls laid. April 27, 1883 Doctor of Divinity, Glasgow. July 3, 1883 . “Daphne * Disaster. July 8, 1883 . Sermon in Govan Parish Church on “Daphne * Disaster. Sept. 18, 1883 . Resignation from Clyde Disaster Execu- tive Committee. Oct. 7, 1883 . Opening of Oatlands Church. Oct. 9, 1883 . Heritors approve plans for New Parish Church by Dr R. Rowand Anderson. Dec. 14, 1883 . Opening of Parish Church Halls. ZXec. 18, 1883 . Heritors accept contracts for building of New Parish Church. 1883 to 1884 . Moderator of Presbytery of Glasgow. March 16, 1884 Abandonment of Old Parish Church. April 6 to 13, First regular observance of Holy Week 1884 } and Easter. April 1884 . . Last observance of Sacramental Fast Day in Govan Parish. May 7, 1884 . Speech in Presbytery in submitting Report of Committee on Sacramental Fast Days. May 7, 1884 . Petition by certain parishioners complain- ing of innovations on Public Worship presented to Presbytery. May 2 1 and 22, First regular observance of Ascension 1884 } Eve and Ascension Day. May 31 and Y First regular observance of Pentecost June I, ...} Eve and Pentecost. - June 1 1, 1884 . Petition complaining of innovations dis- missed by Presbytery after speech by Dr Macleod. July 5, 1884 . Foundation-stone of Elder Park Church laid. Oct. 28, 1884 , Presentation of robes and an address. Speech in acknowledgment dealing I92 Appendix No. I. with vestments and changes in Public Worship. AXac. 6, 1884 . Foundation of New Parish Church laid. AXsc. 6, 1884 . Gift of Steven Chapel by the Misses Steven announced. AJec. 24 and 25, First regular observance of Christmas 1884 Eve and Christmas. Aeb. 4, 1885 . Petition by certain parishioners complain- ing of Dr Macleod’s Doctrinal Teach- ing presented to Presbytery. March 25, 1885 Petition concerning Doctrinal Teaching considered in private and refused by Presbytery. April 1885 . . School Board candidature: Speeches on method of teaching the Shorter Cate- chism. 1885 to 1886 . Member of Govan Parish School Board. May 6, 1885 . Transmission of Overture for Partial Liturgy opposed by Dr Macleod in Presbytery. * AyI : § 6 tC) }D. Macleod laid aside by illness. May 23, 1885 . Appeal from Synod against dismissal of Appeal from Presbytery against refusal of Petition concerning Doctrinal Teach- ing dismissed by General Assembly. June 27, 1885 . Opening of the Elder Park. Aug. 30, 1885 . Opening of Elder Park Church. Sept. 22, 1885 . Formation of Church Defence Associa- t1On. Oct. 29, 1885 . Pastoral Letter from Dr Macleod, dated from Davos Platz. March 1886 . Introduction of New Scottish Hymnal, with Govan Appendix. July 1886 . . Dr Macleod resumes duty. Aug. 1887 . . Appeal for funds for improvement of condition of churchyard. t Appendix No. I. I93 t May 16, 1888 . Presentation of Robes and other gifts to \ Dr Macleod. May 19, 1888 . Dedication of New Parish Church. * s§ to 27, }Dedication Octave of Services. July 28, 1888 . Unveiling of the John Elder Statue, Aug. 1888 . . Appointment of Minister to serve Elder t Park Church. | AVoz. 4, 1888 . Sermons in Govan Parish Church on Daily Services and a Free and Open * Church. * AVov. 5, 1888 . Daily Service (3 P.M.) begun, and Church 3 opened daily for Private Devotion. AVoz). 1888 . . Rearrangement of Sunday Time-table. April 1889 . . Evangelistic Association formed. Dec. 17, 1889 . Heritors' Meeting: Church reported en- tirely free from debt. Areb. I to 9, 1890 Second Mission Week. April 20, 1890. Formation of distinct Elder Park Congre- gation. Jan. 1891 . . Extinction of Church Hall Debt. All ń. undertakings now free from debt. º, March 1891 . Gift of A, 12 oo from Miss Steven for #. Chapel windows, º' March 1891 . Initiation of Mission work in Partick. # May 27, 1891 . Address as Chairman at Church Service §§§ Society Breakfast. Oct. 1891 . . Endowment and Erection of Oatlands Parish. ; April 6, 1892 . New Church Extension Scheme an- nounced. Sept. I 89.2 . . Endowment and Erection of Elder Park Parish. Oct. 19, 1892 . Formation of Scottish Church Society. AVoz). I, 1892 . Daily Morning (Io A.M.) and Evening (5 P.M.) Service instituted. N I94 Appendix No. I. Jan. I 1, 1893 . Speech in Presbytery in defence of Scot- - * tish Church Society. Feb. 1893 . . Distress in Govan : Soup Kitchen carried on from Dec. Io, 1892, to Feb. Io, 1893. July 1893 . . Appointed Church Defence Deputy for Berwickshire and South Ayrshire. Oct. 1893 . . Church Defence organised in Govan Parish. Moz'. I 893 . . Appointed Convener of Organisation Sub-Committee of General Assembly's Church Interests Committee. AVoz. 27, 28, 29, First Conference of Scottish Church I 89.3 } Society in Glasgow. Jan. 16, 1894 . Publication of correspondence with Editor of ‘Mission Record ' regarding para- graph commenting on Scottish Church - Society Conference. Oct. 1894 . . Eucharist Hymns printed in Parish Magazine. Oct. 6, 1894 . Unveiling of the Sir William Pearce Statue. Aeb. 18, 19, 2 o, . Second Conference of Scottish Church 2 I, I895 } Society in Edinburgh. May 1896 . . Member of General Assembly: “John Macleod's Assembly.” May 1896 . . Appointed Joint Vice-Convener of Gen- eral Assembly’s Committee on Legisla- tion and Church Reform. June 23, 1896 . Formation of Govan Parish Women's Association. Aug. 29, 1896 . Foundation Stone of St Bride's Chureh, Partick, laid. Oct. 29, 30, 31, }Fis Annual Sale of Work. 1896 1896 to 1897 . President of Scottish Church Society. April 1897 . . Appointment of Deaconess. !§ -l ! | Appendix No. I. I95 May 1897 . . Member of General Assembly. May 1897 . . Reform Committee's Report to General Assembly. May 1897 . . Appointed Joint-Convener of reconsti- * tuted Committee on Church Reform. May 1897 . . The Decision of the General Assembly with Reference to the Hymnary. May 29, 1897 . Presidential Address at Scottish Church Society Breakfast. Sept. Io, 1897 . Laying of the Copestone of Cessnock Tidal Dock. Oct. 2, 1897 . Foundation Stone of St Margaret's Church, Polmadie, laid. AVoz). I 1, 1897 . Formation of Girl’s Club. AVov. 2 o, 1897 . Dedication of St Bride's Church, Partick. Mov. 21, 1897 . Ordination of first Minister of St Bride's Church, Partick. Dec. 7, 8, 9, Third Conference of Scottish Church 1897 } Society in Aberdeen. Pec. 18, 1897 . Foundation Stone of St Kenneth's Church, South Govan, iaid, May 1898 . . Last Speech in General Assembly. May 1898 . . Reform Committee's Report to General - Assembly: Recommendations for the Extension of the Pastorate rejected. May 28, 1898 . Last Speech at Scottish Church Society §: Breakfast. § July 17, 1898 . Last Sermon. * Aug. 4, 1898 . Death. Aug. 8, 1898 . Funeral Service in Govan Parish Church. Aug. 9, 1898 . Burial in Morven. - \ Aug. 14, 1898 . Funeral Sermons. | AVoz). 25, 1899 . Dedication of Macleod Memorial Window. 196 Appendix No. II. APPENDIX NO. II. THE ANCIENT MONUMENTS IN GOVAN CHURCHYARD. THE Churches known to have occupied this site are— the “Norman " Church, built in the twelfth century and demolished in 1762 ; Mr William Thom's Church, built in 1762 and demolished in 1825; Dr Matthew Leishman's Church, built in 1826 and removed in 1884; Dr John Macleod’s Church, dedicated in 1888. But the ‘‘Norman * Church, first mentioned, must have been the successor of a series of churches dating back to the time of St Con- stantine, the proto-martyr of Scotland, a contemporary of St Columba and St Kentigern, who, according to tradition, here reared his cell, here established his community, and here was buried. The following note upon the Ancient Monuments in Govan Churchyard has been kindly prepared by Mr John Arthur Brown, Joint-Secretary of the Glasgow Archaeological Society, who for many years was Session Clerk of Govan Parish. These ancient sculptured stones (most of them now arranged along the south wall of our churchyard) are attributable to a very early period, and some of them were probably fashioned even before the erection of the old Norman Parish Church, built in the twelfth century, and demolished in the eighteenth. Most of the stones date probably from the eleventh or twelfth centuries; a few of f - them may belong to an earlier period; and many of them must have marked the graves of Churchmen. churchyards were circular in their form. \ § The shape of our churchyard indicates its very early origin; for it is generally agreed that our most ancient i ; | Appendix No. II. I97 The sculptured monuments which we still possess, about forty in number, may be classified as follows:— (1) Erect cross-slabs; (2) Cross-shafts; (3) Recumbent cross-slabs, approximately rectangular, or with rounded ends, or with angle knobs; (4) Recumbent hog-backed stones, and (5) A Sarcophagus. - The different kinds of ornament on these monuments consist of interlaced work, key patterns, animal forms, and figure subjects, and all these forms of decoration occur together on the Sarcophagus. The decorative designs on the monuments are generally arranged on pancle, each containing a piece of ornament complete in itself. The decoration of the recumbent cross-slabs is treated in different ways, the most effective being where a plain cross is placed in the middle of the slab with a background of interlaced work. The beautiful cross-shaft, removed from our churchyard to Jordanhill many years ago, but now placed in the Kelvingrove Museum, Glasgow, may be a part of the ancient churchyard cross of our parish, erected in memory of the patron Saint and as an emblem of the Christian faith. The decoration of it is exceedingly beautiful, con- sisting of interlaced work, key pattern, and a figure subject. Perhaps the most interesting of all our Scillptured stones, with the exception of the Sarcophagus, are the five specimens of recumbent monuments called “hog-backed ” stones. Viewed to-day, sadly shorn of some of their decorative features, they have all the appearance of some scaly monster. They are “nearly triangular in cross section, having two sloping sides like the roof of a house, and ornamented with scales in imitation of roofing tiles. They have a central ridge which is higher in the raiddle than at the two ends, whence the name hog-back.” The ends of two of them are decorated with a pair of beasts, facing 198 Appendix No. II. each other, and grasping the sides of the stone with their paws" (Romilly Allen). The architectural features of these stones seem to have been copied from the roofs of buildings constructed with a hog-backed ridge, as they often were in the early middle ages, the scales representing the roofing tiles, and they may also be compared with the metallic shrines, constructed in the same period, like a house to contain the reputed relics of holy men. It is quite likely that some of these hog- backed stones were decorated with a small cross standing at each end, and some of them appear to have stood upon a base or pedestal, for the groove marks still remain. The art-motive of these stones, however, in every instance, seems to be “that of a little house, similar to the one which the Venerable Bede tells us was placed over the grave of S. Chad " (Romilly Allen). The Grand Monument of our church, known as “The Govan Sarcophagus,” now rests in the chancel. It was taken out of the soil of the churchyard in December 1855, when the sexton found it, while digging a grave in the south-east corner. It was related a few years afterwards by the grandson of the contractor who took down the old Norman Church in 1762, that this Sarcophagus, along with two others, at that time, rested under semicircular arches within the inner wall of the old church ; that the two others were broken up and carted away, but that our remaining Sarcophagus was then buried in the churchyard to help to level up the ground (J. C. Roger). Such is the tradition, and we have to thank the practical sense, and not the sentiment, of our predecessors for the preservation of this most interesting and venerable monument. It was found by the sexton at a depth of three feet below the surface. The upper edge was considerably broken, but the fragments which were found were set in position and cemented. It is said that there were a larger number of these ancient sculptured stones in the churchyard until the close of the eighteenth century, when many of them were taken away for building purposes. k i i. \ | | l Appendix No. III. I99 - *==== –- - – --—- 3–4 = --~wº->====x=- =r’ x-r---ºr--r-------az--.ºr—ºrs:----ex-ax= z:x: arº- For a more detailed description of the Govan Monu- ments, reference is made to the late Mr J. Romilly Allen's paper in ‘Transactions of the Glasgow Archaeological Society,’ vol. iv. p. 394, and to Mr P. MacGregor Chalmers' monograph on “The Govan Sarcophagus: the reputed Shrine of S. Constantine.” The monuments are beautifully illustrated by photographs taken from plaster-casts in the volume printed privately by Sir John Stirling Maxwell of Pollok, Bart. APPENDIX NO. III. LIST OF COURSES OF SERMONS AND - INSTRUCTIONS. THE following list of courses of sermons and instructions, which Dr Macleod either delivered to his people or pro- jected, has been extracted solely from the volumes of the Parish Magazine. It is illustrative, but by no means ex- haustive. Many other courses received separate announce- ment by leaflet or in pastoral letters. The subjects prescribed in the annual programmes for Holy Week— often extremely striking in character—were always inti- mated otherwise than through the pages of the Magazine. Moreover, the topics of his ordinary discourses from Sun- day to Sunday and of the regular week-day instructions, numerous courses of which he delivered every year, were not usually specified beforehand. The titles here quoted, however, will suffice to indicate how careful and systematic was the teaching which Dr Macleod bestowed upon his congregation. “Why ought I to Communicate P”; “The Celebration of the Lord's Supper: End and Method of the Rite”; “How to prepare for the Holy Communion”; 2OO Appendix No. III. “Repentance, Righteousness, and Holiness.” (P.M., October 1879 : a Course of Instructions.) “The Last Seven Words from the Cross.” (P.M., March 188o : a Course of Communion Homilies.) “On the Grace of Baptism”; “On the Privileges of Communicants”; “On the Order of the Com- ſ munion Service, and on Preparation.” (P.M., October 1880 : a Course of Instructions.) “The Seven Beatitudes.” (P.M., January 1881 : a Course of Communion Homilies.) “(1) Forgiveness, (2) Holiness, (3) Temptations, , (4) Cares, (5) The Final Victory.” (P.M., Febru- || ary 1881 : a Course of Directions on Week-days.) | “The Divine Teacher” (John xiv. 26, 27); “The One Mediator between God and Men” (1st Timothy ii. 5, 6); “The Church and Church Membership” (1st Cor. xii. 12, 13); “Our Chief Act of , Worship, and the Supreme Means of our Spiritual Nourishment” (1st Cor. xi. 23-28). (P.M., March 1881 : a Course of Instructions.) “An Exposition of the Acts of the Apostles.” (P.M., February 1882 : a Course of Addresses on Thursday Evenings.) “(1) Choir, (2) District Visitors, (3) Sunday-school Teachers, (4) Collectors.” (P.M., March 1882 : a Course of Directions on Wednesday Evenings). “Sin and God's Way of Deliverance”; “The Relation between the two Sacraments”; “The Service of Celebration ”; “Preparation for Holy Communion and the Daily Life of the Communicant.” (P.M., October 1882 : a Course of Instructions.) “The Temptation of our Lord : in Relation to the Temptations of the Church and of the Individual Life.” (P.M., February 1884 : a Course of Five Sermons.) “The Fruits of the Spirit.” (P.M., October 1884; a Course of Communion Homilies.) Appendix No. III. 2O I ‘The Congregational Amen.” (P.M., February 1885 : a Course of Sermons on the Parts and Order of Divine Service.) “The Gospel according to St John in Relation to the Divine Fatherhood.” (P.M., October 1888; a Course of Sermons.) “The Gospel as set forth in the Institution of the Lord's Supper.” (P.M., October 1888; a Course of Sermons.) * “Old Testament. History in Relation to Modern Ques- tions.” (P.M., October 1888: Occasional Sermons.) “The Books of Psalms, and certain Representative Psalms.” (P.M., October 1888: Occasional Lectures.) - “The Seven Last Sayings from the Cross.” (P.M., October 1889 : a Course of Communion Homilies.) “The Gospel as set forth in some of the more Prominent Old Testament Types: the Tabernacle, the Offer- ings, and the Feasts.” (P.M., October 1891 : a Course of Communion Sermons.) “The Lord's Prayer, in Special Relation to the Holy Communion.” (P.M., October 1891 : a Course of Communion Sermons.) “Sermons on the Creed.” (P.M., October 1891 : a Course of Sermons.) “(1) Death, (2) Judgment, (3) The Kingdom, (4) The Life of Preparation.” (P.M., December 1892 : a Course of Advent Sermons.) “(1) Baptism and the Christian Vocation, (2) The Holy Communion and its Relation to Christian Worship and Spiritual Life, (3) Daily Service, (4) Open Churches.” (P.M., January 1893: a Course of Sermons.) “Subjects from the Acts of the Apostles.” (P.M., January 1893: a Course of “at least 37 Ser- mons.”) “The Way of the Cross : Minor Incidents in the Story 2O2 Appendix No. III. of the Passion.” (P.M., November 1893 : a Course of Sermons.) “The Church Question : (a) The Relationship between Church and State, (b) The Financial Support of the Church and the Principles involved in Relation to Disendowment, (c) the Maintenance of a National Church in its Relation to the Restoration of Unity.” (P.M., November 1893 : a Course of Three Sermons.) s “The Place of the Holy Sacrament of Baptism in the Divine Order of the Church, and the Need of a Clearer and Fuller Practical Apprehension of it.” (P.M., November 1894: a Course of Five Sermons.) “The Words of the Risen Lord.” (P.M., May 1895 : a Course of Sermons.) - - “The Ten Commandments.” (P.M., October 1895 : a Course of Sermons to Children.) “Certain Aspects of the Lord's Supper: (a) the History and Revealed Purpose of the Ordinance as Deter- ; mining the Frequency with which it should be Cele- # brated; (b) the True Discernment of the Ordinance as implying the best Safeguards against its Misuse ; (c) the Distinctive Blessings of the Ordinance as suggesting the Right Answer to all Difficulties con- | nected with Frequent Communion. (P.M., October 1896: a Course of Three Sermons.) º “Worship in Spirit and Truth.” (P.M., October 1897: . a Course of Sermons.) : A “Less noticed Details connected with the Resurrection . Appearances of our Lord.” (P.M., October 1897 : a Course of Communion Homilies.) { / The paragraph in which the last two subjects are an- nounced must be quoted at length : “In accordance with a hope I have long cherished, I purpose this winter to preach an elaborate course of sermons on the great subject of Worship in Spirit and Truth (hoping afterwards to Appendix No. III. 2O3 reproduce them in a more permanent form). Among matters which will fall to be discussed in a more or less exhaustive exposition of the subject are the following: (1) Introduction—The Doctrine presupposed. (2) The Institution of Christian Worship and its supreme action in the celebration of Holy Communion. (3) a, The dis- tinctive characteristic of Christian Worship; b, The Office of the Holy Ghost in Christian Worship; c, The relation of order and form to the Spiritual substance of Worship. (4) The elements, order, and laws of Worship; a, The Service of the Lord's Day and the Daily Service; 6, The parts of the Service, and their relation, order, and due proportions; c, The culminating act of Worship ; d, The Responsory part of the congregation. (5) The intro- ductory Acts; a, The public Confession and its distinctive character; b, The prayer of peace in relation to the atone- ment and mediation of Jesus; c, Dedication ; d. The Lord's Prayer—its place in the Lord's Day Service and in the Daily Service. (6) The Office of Praise; a, The distinctive character of Praise in the Christian Church ; b, The distinction between Praise and Thanksgiving ; c, The due use of the Psalter ; d. The exaggerated and indiscriminate use of hymns now prevailing, and its # dangers; e, Church music in relation to praise, and the º, need of conserving the best elements of Scottish Church jº. (7) The Creed, and its place in the Service; #"a, The coherence of its several parts; A, The Recitation * of the Creed and its uses, and the historic position of the Church of Scotland in relation to the Creeds. (8) The Reading of Holy Scripture; its place in the service of Christian Worship, and the principles which should regu- late its order. (9) Intercession ; a, Its place as the cul- minating act of Christian Worship; b, Its basis ; c. Its elements; d, Its scope; e, Its presentation. (Io) The Sermon ; a, The preaching of the Gospel and its modern counterfeits; 6, The various forms of the ministry of preach- ing. (I I) The Offering ; a, Its place as a part of worship; s ; 2O4 Appendix No. IV. b, The principles which should regulate it; c, The manner in which it should be made (its gathering and offering). (12) The Benediction; a, Its place; b, The various forms of Benediction and their significance; c, The conditions of its due bestowal and reception. The above is only a rough outline of the order of topics. The order will be developed at once more clearly, and in greater detail as I proceed. The exposition of such a subject will demand wide reading and much thought. I shall need (as always) your support—your close and faithful attendance—your constant prayers. These sermons will be preached at the forenoon services. I propose taking up the Resurrection Appearances of our Lord, or certain less noticed details connected with them, on Communion Sundays, and I may probably now continue and complete my course on the Acts of the Apostles from chap, 5 at the evening service.” * After Dr Macleod’s death the Course of Sermons marked with an asterisk on page 201 was printed from extended shorthand notes and issued in a volume with the title ‘The Gospel in the Institution of the #: Fº Lord's Supper’ (Glasgow ; James MacLehose and Sons, 1907). APPENDIX NO. IV. LEAFLETS ANNOUNCING SPECIAL SERVICES. THE following is a copy of the Leaflets issued in prepara- tion for Easter, Ascension, Pentecost, and Christmas in 1884, the year in which the regular observance of these festivals was reintroduced in Govan Parish. Appendix No. IV. 2O5 EASTER. My DEAR FRIENDS, I purpose, by God’s blessing, to conduct a course of special services daily throughout this week, and to close them with the celebration of the Holy Communion on Sunday next, I 3th inst., Easter Sunday. I need not here vindicate our liberty so to do, or the fitness of the holy usage. Among questions proposed to the General Assembly of 157 o (of which John Knox was | a member) was this, whether the Communion may be ministered upon Easter Sunday, or not. It was answered * : “Why not, where superstition is removed.” To that answer much might have been added then, and more might be added now. The principle which governs the annual commemoration of the Resurrection and the other great events of our Redemption is involved in the institution of the Weekly Easter of the Lord's Day, and in the constant observance of holy times and seasons by the Apostles of the Lord. Of Christian usages the Easter commemoration his one of the most ancient and universal, and the general º; revival of it in the Church of Scotland in later years "requires no protracted argument to justify or commend it. : i The due celebration of the Resurrection Festival implies §he previous commemoration of the Crucifixion. | The Services of the week have been therefore arranged | "so as to help us to remember our Lord in the events proper to each day. Through this holy week we thus “follow the i.amb whithersoever He goeth.” There will be Divine Service in the Zron Church, on every day of this week, aſ & A. Jn. In addition to the Evening Service, there will also be Divine Service on Ariday, at 12 noon. The Holy Communion will be celebrated in the Iron Church on Easter Sunday, I 3th inst., at I I. I 5 A.M. There will also be Morning Service in the Halls without Com- munion. 2O6 Appendix No. IV. The special Lessons and Psalms will be found in the ºl Church Calendar, as printed in Supplement; but note that the Saturday Service at 8 P.M., one of the most sacred of services, in commemoration of the Burial of our Lord, has there been accidentally omitted. A Special Sermon will be preached to Children in the Iron Church on Easter Sunday at 2.30 P.M. I shall probably close the course by preaching a Mission Sermon on the evening of that Sunday. What we essay to do for the honour of our Lord it behoves us to do as reverently and worthily as our circum- stances permit. - It is not easy for some of you, even when disposed, to be present at these services, and especially at that on Friday forenoon, when your attendance is most needful, but God will help you in any effort that you make. Much may be done by pre-arrangement and self-denial. Looking for the Divine strength required for the conduct of these Services, I offer you this opportunity of observing a Holy Week of devotion and rest. Weigh your need of ſº it; use it gratefully: and earnestly seek the blessing of God ºft both for yourselves and me. • Yours faithfully and affectionately, JOHN MACLEOD. GOVAN, 6th April 1884. THE ASCENSION. My DEAR FRIENDs, I desire to call your special attention to the } services of this week. A Our Salvation (so far as it has been yet wrought out) depends upon five principal events: (1) The Nativity of our Lord ; (2) His Death; (3) His Resurrection; (4) His . Ascension; and (5) The Descent of the Holy Ghost. | \ \ | s 3. ; } Appendix No. IV. 2O7 We were lately engaged with the remembrance of our Lord's Death and Resurrection. I earnestly ask you to devote the appointed hours on two days of this week to the remembrance of the glorious event of our Lord's Ascension. - There will be a preparatory service on Wednesday even- ing, 2 1st inst., in the Iron Church at 7.30. We all know the distractions which hinder our approach, especially on week-days, to high acts of devotion. It is therefore of importance that all who intend to be present on Thursday evening should, if possible, attend the preparatory service and instruction of Wednesday. On Thursday evening, 22nd inst., the Service will be held in the Iron Church at 7.30, and the Ascension of our Lord will then form the direct subject of our thanksgiving, adoration, prayers, and meditations. - The Psalms and Lessons for both services will be found in the Calendar. On Sunday next I shall issue a leaflet specially bearing on Pentecost Sunday, which brings before us the crowning Saving Act. Meanwhile, as regards the Ascension, let me say, first, that of all events in the history of the Incarnate Life it is that which calls for the most exultant joy on the part of all who love the Saviour. “If ye loved Me, ye would rejoice because I go to the Father.” Secondly, we . all need to see much more vividly than we do what the #Ascension means, in its bearing both on our Lord’s glory ºund present work, and or our higher Christian vocation as * set down in heavenly places in Christ Jesus.” * Do not therefore (except for some overwhelming reason) hrow aside the opportunity now offered to you of glorifying }od and of growing in grace. You know your need of such special opportunities, but you do not know how many of them may remain. Lastly, let not your peace in worship be marred by &nimportant controversial associations. If your liberty | thus, or at any season, to remember the Saviour is chal- Menged, it can be vindicated. *;- h \ i 2O8 Appendix No. IV. I judge none of you who refrain from waiting on these services. I do not even desire to urge attendance on them with undue persistency. But I heartily invite you all. And I ask your prayers that, as followers of a Risen and Ascended Lord, we may all in unity of spirit “seek the things that are above.” Yours faithfully and affectionately, JOHN MACLEOD. GOVAN, May 18, 1884. PEN T ECO ST. My DEAR FRIENDS, You will remember that under the old covenant there were three obligatory festivals (Exod. xxiii. 14-17): (1) The Passover, celebrated on the 14th day of the month Nisan, and, as connected therewith, the Feast of Unleavened Bread, extending over seven days, and in- cluding the day of the presentation before the Lord of # the first-fruit sheaf, or omer, of the barley harvest “on #: the morrow after the Sabbath” or 16th Nisan (Lev. xxiii. § Io, I I, 14); (2) Pentecost, or the feast of first fruits º the wheat harvest, celebrated the 5 oth day from the day; . (16th Nisan) on which the first sheaf of the wave offeringº was presented (Lev. xxiii. I 5-17 ; Deut. xvi. 9, Io), andº consisting in the presentation of “two loaves of finestº flour” made from the first fruits of the wheat harvest and “baken with leaven” (Lev. xxiii. 17); (3) The Feast of Tabernacles, or Feast of ingathering, celebrated with much rejoicing at the close of the harvest, and thus completing the cycle of the old and inaugurating the beginning of the new civil year (Deut. xvi. 13-15; Lev. xxiii. 39-44). A The author of the Epistle to the Hebrews tells us; gº (Heb. viii. 5) that Moses, when he was admonished oš%. God to make the Tabernacie, or Sanctuary of God, was º l Appendix No. IV. 2O9 instructed to make “all things according to the pattern shewed unto him in the Mount.” The Law, as given by Moses, was, in other words, intended to embody in its ordinances such earthly “copies" (Heb. ix. 23, x. 1) as could then be furnished of “the things in the heavens 53 now exhibited in their spiritual reality in the Christian | church, the true House of God (Heb. iii. 5, 6), set down in heavenly places in Christ Jesus (Eph. ii. 6). Our | Lord Himself said—“Moses wrote of ME"; and in the interval between the Resurrection and the Ascension, having regard to the fulfilment which all the typical ordin- ances of the law were subsequently to Pentecost to receive $ in the Church, He occupied the “forty days” in opening § up to the apostles the things contained in the law of Moses and in the Prophets and in the Psalms. (Compare Matt v. 17, 18, and Luke xxiv. 44, 45.) It is on these grounds reasonable that Christians should expect to find in commemorative Christian festivals the spiritual counterpart of anticipative Jewish feasts, and it is not difficult to discover such. Christ, our true Passover, was sacrificed for us (I Cor. v. 7). On “the morrow after the Sabbath” He arose, and … was presented on the earth as “the First-fruits of them who sleep” (I Cor. xv. 20). The events thus set forth ſºprophetically in the Passover and Feast immediately con- Jºsequent thereupon were thus accomplished. But the ' #antitype of the Keeping of the Festivals which, by antici- #pation, celebrated these events still remains, alike in the \\ gapostolic weekly festival of the Lord's Day as commemora- tive of the Resurrection, and in the annual observances if the Easter week. These are known to be the earliest |Christian Festivals, and it will not surprise any one who 5 5 in ºpprehends the significance of “that day of days Which Christ arose “in the power of an endless life" and as “the First Begotten of the dead” that the com- ; memorative celebration of that day should in the history of the Church take precedence of Christmas Day (which, !, O 2 IO Appendix No. IV. while of uncertain date, commemorates only His birth into the fellowship of our mortality) and that it should be of both weekly and yearly observance. On the fiftieth day from the Resurrection our Lord, having ascended in His risen manhood into Heaven, and having “received ” as our Head and Representative the gift of the Holy Ghost, the Promise of the Father (Acts i. 33), bestowed the Holy Ghost on His Apostles and through them on the Church, constituted to be His mystical Body. Thus in the double witness then brought out on the earth in the Church (albeit still hindered by the “leaven” of mortal frailty) and in the Holy Ghost, abiding with and in the Church (comp. John xv. 26, 27, and Acts v. 32) was fulfilled the event prefigured in the Jewish Pentecost feast, with its double offering as a second first fruits of harvest of “two loaves of finest flour baken with leaven.” But in like manner the antitype of the Åeeping of the Festival is found in the Christian Festival º of Pentecost Sunday, whereupon, on the fiftieth day after iſ Easter, Christians are privileged, with awe and joy un- sº speakable, to remember the Descent of the Holy Ghost, #5 ſ and the consequent coming into existence of the Christian #f Church. It is interesting in this connection to observe that Pente- | cost, the birthday of the Church, came next to Easter in | the order in which the Christian Festivals were first intro- ſº duced, and that St Paul was specially careful about itshº observance, even in its transitional form. Again and again he hurried back to Jerusalem to keep this feast (I Corº xvi. 8 ; Acts xviii. 21, xx. 16), and it is surely certain tha he kept it as a festival to him of Christian import, an in such a way as to leave himself ree from the charge whic Christians who observed on wrong grounds their “days an D § p } nicſ, he elsewhere (Gal. iv. Io) brings against the hº jº Aºi. times and months and seasons.” { ſ: # # f ºr kā tº tº ºt * - . . ; Having now contemplated in their order the Passion Resurrection, and Ascension of our Lord, we purpose º . } Sunday next (June 1st) to make special remembrance O | - || \ sº # , ; * | \- - -- f \ /\ . $ § r ) ºr $ \'. fi | f | - * º ! : º | Appendix No. IV. 2 I I the crowning event in the History of our Redemption, the Descent of the Holy Ghost. The Ascension of Christ “far above all heavens,” the more vividly we realize its literal import, leaves us indeed “comfortless,” were it not for the Divine Presence with and in us here, as the Spirit of Christ and as HIs Minister (John xvi. 13, 14), of the Holy Ghost, the Comforter, Who is co-equal with the Father and the Son. The day of Pentecost began to bring to the Church all which Christ achieved by His Birth, Baptism, and Passion, all into which He entered by His Resurrection and Glorious . Ascension, and all for which He entreats in His still abiding * Intercession. - ; This holy Service ought therefore to be celebrated with the fullest exercise of faith, and spiritual intelligence, and adoration, and holy joy of which we are capable. The Holy Communion will be celebrated in the Iron Church at 1 I. 15 A.M. (there being Service also without Communion in the Halls at the same hour). The Psalms and Lessons proper to the day will be found i in the Calendar. A Preparatory Service will be held in the Iron Church ion the evening of Saturday, May 31st, at 7.30. To this I Aftsk your special attention both because of the helpfulness ºf such Preparatory Services on the eve of a day of high lemnity, and also because in the present divided and ''{impenitent condition of Christendom we ought assuredly 'not to approach our God to thank Him for the Presence or Mission of the Spirit without special humiliation, on account of our common sin. I thank God for the large attendance on Thursday of last week, and I most earnestly invite you now to this crowning Service of the year. As to frequent Communicating: let me here say (1) that in no way than by thus Communicating can you more clearly avow your sense of absolute dependence on the mercy of God, the Blood of the Lamb, and the Grace of the Spirit, and your habitual conviction as to your hopeless § l 2 I 2 Appendix No. IV. position otherwise than as found in Christ; and (2) that in no other way can you so perfectly fulfil the work Christ entrusted to you, as His Members on earth, in honouring the Father, and hastening by your intercession the Con- summation of the Kingdom. As to your liberty to Communicate frequently: while I leave every one in so solemn a relation free to act according to the measure of light he has received, I am equally determined in concurrence with my Session (knowing what the revealed Will of the Lord in this matter is) to allow none lightly to invade the rights which belong to all of you, according to the Christian Covenant, to receive, according to right order and as often as you may reasonably desire, that heavenly food which has been expressly ordained “for your spiritual nourishment and growth in Grace.” Alas ! that even as regards the holiest seasons shadow must yet alternate with the sunshine. All gladness here is hindered. All services, notwithstanding our best efforts, are defective and in some degree disappointing. But while we seek to keep the Faith, let us walk in Charity ºf and let us live by Hope. “We shall be comforted in ºf Jerusalem.” ji, 'Twill not be day and night—first winter and then spring, But the Lamb will be the light of the City of the King : ; Bright seasons, waning never, sweet food that cannot pall, J ſ Will be our lot for ever in the best time of all, 1. º: L Though one is now our prayer, yet our voices wander wide, The faltering chant is broken, and brethren strive and chide; But there are no divisions within the Temple wall In which we are to worship through the best time of all. Gratefully remembering our common worship during the past weeks, and again asking your prayers for me and for yourselves, I am, Yours faithfully and affectionately, JOHN MACLEOD. May 25, 1884. Appendix No. IV. 2 I 3 CHRISTMAS DAY. My DEAR FRIENDS, The observance in some form of Christmas Day has become universal in Scotland as elsewhere through- out Christendom. In this, as in many other things, a wide- spread and manifold change of usage has long been silently in progress, and the change is manifestly in accordance with the general Christian sentiment. It is the more necessary on this account that we should be careful to keep the season in a right way. The weeks which immediately precede Christmas should be devoted to meditation, not only on the grace brought to all mankind by the first coming of the Saviour, but also on the issues involved in His second coming; and it is fitting that, in view of these issues and of our danger of unpreparedness, humiliation and penitence should be mingled with our gratitude. Christmas Day is in itself, however, devoted specially to the commemoration of the glorious event of the Birth of the Infant Christ, the |Eternal Word Incarnate. The characteristic of Our ervices on this day ought, therefore, to be that of ex- ltation and joy. “Great is the mystery of Godliness, God manifest in the flesh.” The revelation of this supreme, ever-abiding and ever-adorable mystery—the ultimate reason of Creation and sure basis of Redemption—is the ºnt which we this day commemorate. We cannot, eed, forget all which He, Who is “born a Saviour,” 3 to endure before His work is fully accomplished, but .either can we forget that the accomplishment of that work is for ever ensured. In the manger-cradle faith sees the guarantee of the complete fulfilment of every promise of God. “Unto you is born this day, in the city of David, a Saviour which is Christ the Lord.” Hearing once more “these tidings of great joy,” well may we say one to another, “Let us now go even unto Bethlehem 2I4. Appendix No. IV. and see this thing which is come to pass.” In the New Hymnal Appendix authorised by our Church, all the faith- ful are invited in the powerful words of the ancient Adesſe Aſideles to go thither with adoration. It is surely meet, right, and our bounden duty so to do. O come, all ye faithful, joyful and triumphant, O come ye, O come ye to Bethlehem ; * Come and behold Him born, the King of Angels; O come let us adore Him, O come let us adore Him, O come let us adore Him, Christ the Lord. Yea, Lord, we greet Thee, born this happy morning ; Jesus, to Thee be glory given : Word of the Father, now in flesh appearing ; O come let us adore Him, O come let us adore Him, O come let us adore Him, Christ the Lord. To help you in preparation for the services I call your attention to the following special lessons, which may be substituted for or added to those of the Calendar on the immediately preceding days:— Sunday, 2 Ist, . Isaiah xxx. 1-2 I. John i. I 5-37. Monday, 22nd, . Isaiah xxiv. Matt. xxiv. Zºuesday, 23rd, . Isaiah xxxiv. Matt. xxv. Wednesday, 24th, Genesis iii. (CHRISTMAS EVE) Luke i. 26-56. Psalm lxxx, or lxxii. Zhursday, 25th, . Isaiah xi. and xii. ſ (CHRISTMAS DAY) Hebrews i. 1-12. Luke ii. I-2 o. Psalms lxxxiv., lxxxv. Appendix No. IV. 2 I 5 There will be a short Evening Service in the Iron Church on Christmas Eve (Wednesday), at 8. I attach much importance to this preparation as a help to the due observance of the service proper to Christmas day. The Service on Christmas Day will be held in the Iron Church, beginning at I I. I 5 A.M. (note change of hour from that in Calendar). - An address will be given to children in the Iron Church at 2.30 P.M. I know that it may be difficult for some of you to be present in the forenoon, but much can always be done, where there is the will, by pre-arrangement. Some may also be hindered by straitened circumstances and the anxieties through which they are at present un- happily passing, but they who are in this position may perhaps find it specially helpful thus to remember Him Who, though He was rich, for our sakes became poor, that we through His poverty might be rich. I trust very earnestly that this, the first of the cycle of special commemorative services of the year, will be well attended, and prove fruitful of good and peace to you all and acceptable to God. Wishing you every true blessing of the joyful season, I am, Yours faithfully and affectionately, JOHN MACLEOD. OVAN, 2Oth Dec. 1884. The following is reproduced as an example of the Annual Holy Week Leaflet expanded into a Pastoral Letter — 2 I6 Appendix No. IV. TO PARISHIONERS. Gov.AN PARISH CHURCH, April 6th, 1892. DEAR BRETHREN, I have now the privilege of intimating to you the approaching Special Services in the Parish Church, which begin on Saturday first, April 9th, and close on the Sunday of general Communion throughout the city, April 17th (Easter Sunday). It has been my custom annually to intimate such services to the Parishioners generally, and in doing so to take the opportunity of referring to matters which may be of interest to the Parish at large. I am aware that my letter will thus fall into the hands of many who are connected with oth ºr congregations. It will be understood, however, that while bound to fulfil, as Minister of the Parish, such services as are in my power, or as may be acceptable, to ... e Parisis ioners, nothing is yet further from my wish than to say or do what might seem inconsistent with the fullest regard t such relationships as exist between other Ministers ar their congregations. The solution of the ecclesiastic difficulties, even of Scotland, is not an easy probjem, h one first necessity is that we should recognise and seek strengthen whatever ties bind together in the Lord Ministers of the various Churches and their people. hope, therefore, that members of other Churches who , . care to use the services here intimated will find themselves only the more strengthened for the duties of the places in which they already stand, and that my parochial letter will, as heretofore, be kindly received. Appendix No. IV. 217 PAROCHIAL WORK, The promotion of parochial as distinguished from merely congregational work has been one of our chief objects dur- ing the past year. Once the difference between parochial and merely congregational responsibility is clearly realised, it follows of necessity that an organisation of a different sort, more elaborate, and proceeding on distinctive lines, is needed to carry out that responsibility. One of the prin- cipal features of such an organisation is in the combination of persistent house-to-house visitation, especially among the careless, with the provision of adequate services in a free and open Church. During the past year I have had the help usually of three, and sometimes of four, assistants in direct connection with the Parish Church. Door-to-door visita- tion has been carried on continually in the districts, and equally on both sides of the river. In addition to the ordinary services, week-day instructions (to which persons visited are afterwards invited) on the Gospel, the Sacra- ments, and the Christian Life, have been conducted per- sonally by myself during eight months of the year. The Monthly Celebration of the Communion is the centre and Stay of such work, as it supplies an ever recurring oppor- unity of strength and encouragement both to those who are working and to those who are reclaimed. These instruc- ions, I would hope, have been blessed to many during the last year. I do not think it expedient to go into numeri- •l statistics on such matters, but I may thankfully say that - Communion Roll, after careful revision, is larger than as ever been, and that a greater number of the careless , e been gathered during the past twelve months than in ..ay other year of my experience. The results brought out by our visitation, as recorded in our books, show, however, how vast is the field for such work, and how much remains to be done. Referring only to a portion of the visitation of the past winter, out of 2447 families visited, 265 families profess no Church connection. All who know anything of 2 I 8 Appendix No. IV. these matters will be aware that of those who do profess to be connected with some Church, a very large proportion practically go nowhere. Out of 93 families visited con- secutively, from door-to-door in one street, in our Partick district (to which district I specially refer below), 35 profess no Church connection. POPULATION OF THE PARISH. It may be interesting to some readers of this letter to know that the population of Govan Parish is at present 278,976, as against 232,896 in 1881, being an increase of 46,08o in ten years. The total population in 1841 was 45,885, showing an increase in 50 years of 233,091. I know of no other parish which shows so great and rapid an increase. CHURCH EXTENSION.—NEW SCHEME. For ten years I was engaged, as most of you are aware, in a large Scheme of Church Extension to meet the wants of the Parish, but chiefly on the South side of the river and in the districts lying nearest the Parish Church. Tha Scheme embraced —(1) The erection of a new Paris Church; (2) The acquisition of sites for two addition: Churches; (3) The erection of these Churches; (4) Th endowIment of two new Parishes; (5) The building Mission Halls, &c. The cost of these operations amoun to over £47, ooo. These works are all finished (with exception of the endowment of Elder Park Church, whº it is believed, will be completed immediately), and there not a penny of debt on them. The result of these under- takings has been to provide amply for the population resi- dent in the Burgh of Govan, and for any increase of that population which is likely to take place for a long period of time. They have also gone far to meet the wants of the Appendix No. IV. 2 IQ large population at Oatlands, in the extreme east of the Parish, where we have erected the Parish of Oatlands, one of the best worked in Glasgow. There are, however, three large districts which remain to be better provided for, and in this view the Commission of the General Assembly on the Religious Condition of the People, who have recently examined carefully the localities, strongly concur. Of the three districts to which I refer—one lies in the extreme east of the Parish, embracing from I 2, ooo to 14, ooo of a population ; the second is the district of Tradeston, where mission work is for the present being carried on by the generous action of the Session of Pollokshields Parish ; and the third district is that of Partick, south of Dumbar- ton Road (from Anderson Street) and west of Crow Road, which is still ecclesiastically as well as civilly in Gowan Parish. The need of the Eastern District extending towards Aolmadie, as will be seen from the Zasł żopulation conſained in it, is urgent. The cost of making due provision for all these districts combined must at least amount to 24, Io, ooo. As the population in every case consists mainly of the poor, this sum will obviously have to be raised chiefly from outside sources. One great encouragement in contemplat- ing so arduous a work lies in the fact that if it can be accomplished the need of the entire Parish, so far as it remains undivided, will have been met for our time. With regard to the Partick district in particular, in which many of the readers of this letter are principally interested, and the circumstances of which are of a special character, it lmbraces the following streets: Anderson Street (west side), Orchard Street, Merkland Street, Hayburn Street, Rosevale Street, Crawford Street, Clyde Street, Castlebank Street, John Street, Graham Street, Hozier Street, Marshall Street, Russell Street, Dumbarton Road, south side—from Anderson Street to Sawmill Road, and north side—from railway station to Broomhill Avenue, Crow Road, Laure; Street, Thornwood Terrace, Broomhill Drive. The popu- lation amounts to over 13, ooo. For the last two years 22O Appendix No. IV. we have been working specially in this district. We have rented two Halls, and have conducted in them Instruction Meetings, Mothers' Meetings, Classes, Sunday Schools, Domestic Economy Classes, &c. The time has now arrived for taking some further step in relation to this district. No doubt the Govan Parish Church proper is quite acces- sible to Parishioners on the north side of the river, and, from its large size, can meet the wants of an immense district. Many now attend it who reside in western parts of Glasgow. The number of such worshippers from the Partick side is constantly increasing as the relation to the Parish Church is being realised. Further, the seats of the Parish Church being all free, the small cost of the ferry need prove no hindrance even to the poor. I am, how- ever, satisfied that the spiritual work which ought to be undertaken for the district referred to needs also, in some respects, the assistance of a Church and other premises within the district itself. The manner in which such a subordinate Church should be worked, with the maximum of advantage and the minimum of cost to the parishioners, is a matter which I need not enter upon at the present stage. It will interest many to know that I have now, in concurrence with our Kirk-session, taken up this enterprise. I have the happiness of here announcing that, through the kind consideration of Sir William Hozier, a free site, repre- senting in value over 24,8oo, in addition to a generous | Subscription, has been acquired in an excellent position in Hayburn Street, a few yards back from the Dumbartor Road; and I already see my way (relying, of course, upo. the usual grants) to nearly 24, 2 ooo of the building cost. It will be very hard work to raise what will be required for Partick and the other districts referred to, all the harder from the amount which I have already had to do in this way; but I look for the friendly and generous co-operation of residents in these districts, and of many others through- out the Parish. Appendix No. IV. 22 I GENERAL ARRANGEMENTS. For the information of Parishioners, and particularly of strangers in the district, I think it proper to print below the general arrangements connected with the Parish Church, as well as a Table of the Special Services now approaching. I would say to any persons who come to the Church for the first time—Do not be in haste to shozy impatience with z0%at may be at first unfamiliar to you. Wait and see. We seek only to preach the Gospel of Salvation through Jesus Christ, and to worship God in spirit and in truth. To Parishioners let me repeat what I said last year—that if there is any matter on which I can be of use to any Parishioner, as such, whatever may be his or her ecclesi- astical connection, I shall be glad to be made aware of it. On most days of the week I can be seen at 4 P.M. after the daily service. A letter put at any time into the locked letter-box inside the doors of the Church (which is always open) will receive attention. This letter must fall into the hands of many who have burdens on their hearts of which they can speak to none, or who have fallen away from Church connection, or whose children are unbaptized. I shall be especially grateful if, by its wide circulation, op- portunities are offered me of helping any such persons. Church Certificates can be handed in at any time to the Elders at the doors, or to myself, or to one of my Assistants in the Vestry. I would strongly urge new residents in the Parish to lose no time in becoming connected with some congregation. It is from delay in doing so that careless habits are so often formed. THE DAILY SERVICE. I am sometimes asked whether the Daily Service “is a success.” I do not exactly know what the question means. Certainly it is not attended as it might be. There must be 222 Appendix No. IV. hundreds who would find half an hour spent in devotic daily, or even on certain days in the week, a most blessed rest in their dull and weary lives, and there are many lonely people, or others having ample time, to whom God may be said to have given intercession for others as a vocation, if they could but so see it and use it. I trust that the service will be used by such persons more and more. At the same time it is quite a mistake to estimate “the success” of a daily service by the numbers attending it, or, as is sometimes done, by its direct bearing on the evangelisation of the masses. It must be remembered that it is a service of representative character, fulfilled, as all services of Inter- cession ought to be, in the unity of the Body of Christ, and through Christ Himself, and so equally effective for immeasurably blessed ends, whether it be attended by thousands, or only by the “two or three,” in the midst of whom JESUS, the Intercessor, ever stands. - ‘‘THOU standest at the altar, THOU offerest every prayer : In faith’s unclouded vision, We See THEE ever there.” THE SPECIAL SERVICES. The details of the approaching week of Special Services will be found in the table appended. At the close of the Evening Service of Sunday, the Ioth inst., the “Story of the Cross” will be sung. It is difficult, I know, for many to attend the moonday service of Friday, zwhich is, of course, the most solemn of the series ; much, however, can be done by pre-arrangement, and I have been glad to notice that an effort heretofore has been made which God will bless. The collection on Easter Sunday will be a special thank- offering to be devoted to Church Mission Work in the Parish. It now only remains for me to invite such of you as feel the need of a quiet time, to use this week of devo- Appendix No. IV. 223 tion : to ask your prayers (as I most earnestly do, for such a week imposes a great strain upon those who conduct it), and to wish for you all, with whatever branch of the one Church of Christ you are connected, the blessing of His guidance and peace. I remain, Your faithful Servant, JOHN MACLEOD. TABLE OF ORDINARY SERVICES, &c. SUNDAYS : Morning Service, I 1 o'clock. Children's Service (Parents and others welcome), 2.30 P.M. Evening Service, 6.30 P.M. WEEK-DAYS : Daily Service, 3 P.M. HOLY COMMUNION on the last Sunday of each month ; on third Sunday of April and third Sunday of October ; and also when specially intimated. BAPTISM's on the first Sunday of each month ; and on Saturdays according to arrangement. SUNDAY SCHOOLS: Church Hall, Crawford Street, Partick, 4.3 o P.M. ; Broomloan Parochial Halls; and Govan Hall, Robert Street, 5 P.M. BIBLE CLASSES ON SUNDAYS : Young Men's Guild, Session Hall, Parish Church, at 9.45 A.M.; Guild Bible Class (open to Men and Women), in Steven Chapel, Parish Church, at 5 P.M. ; Junior Bible Class in Broomloan Parochial Hall, at 5 P.M.; Bible Class, Church Hall, Crawford Street, Partick, at 5 P.M. (These classes are discontinued during summer months.) 224 Appendix No. IV. MoTHERs' MEETINGs : Tuesdays at 3 P.M., in Church Hall, Crawford Street, Partick ; Wednesdays at - 3 P.M., in Broomloan Parochial Hall. INSTRUCTIONS on the GOSPEL and SACRAMENTS given on Week Days in Steven Chapel or in Church Hall, Crawford Street, Partick, as may be intimated. DOMESTIC ECONOMY CLASSES (not specially connected with the Church) are conducted in the Broomloan Parochial Hall three times a week. INTIMATION in regard to SICKNESS or VISITATION may be sent to the Vestry any day at 2.30 P.M. At least one day's notice should be given for FUNERALS, FULL INFORMATION as to all other Meetings, &c., is given in the Parish Magazine Supplement, which may be had free, on name and address being left at the Vestry. PARISH MAGAZINE, price Id. monthly. ALL SEATs in the Parish Church are FREE and OPEN. THE CHURCH is open daily for private devotion from 9 A.M. till 6 P.M. TABLE OF SPECIAL SERVICES, (SATURDAY, April 9th, to EASTER SUNDAY, April 17th.) SATURDAY, April 9th, 3 P.M. . (“He found them sleeping for sorrow, and said unto them, Why sleep ye? Rise and pray,” Luke xxii. 45, 46) — Rev. Dr John Macleod. Appendix No. IV. 225 SUNDAY, April 1 oth, 11 A.M. / Monday, April 11th, 3 P.M. / º 8 P.M. . \ TUESDAY, Abril 12th, 3 P.M. . (Holy 2.30 P.M. . 6.30 P.M. . Psalms CXXV., Cxxvi. Communion.) Psalms cxxi., CXxii., cxxiii. Lessons, Zech. ix., Luke xix. 29-45. (“Give us this day our daily bread,” Matt. vi. I I) — Rev. Dr John Macleod. (For Children.) (“Jesus went into the Temple of God,” Matt. xxi. 12-17)— Rev. George Bell, M.A., Mus. Doc. Les- Sons, Zech. xi., Matt. xvi. (“They took branches of Palm-trees and went forth to meet Him, and cried, Hosanna : Blessed is the King of Israel that cometh in the Name of the Lord,” John xii. 12, 13) — Rev. J. Niblock-Stuart, B.A., North Parish, Stirling. . Psalm cxix. I-16. Lessons, Lam, i. I-15, Matt. xxi. 18-28. (“He bowed HIS HEAD,” John xix. 30)— Rev. Dr John Macleod. Ps. cxix. I 7-4o, Lam, ii. 1-2 o, Luke xx, or Matt. xxii. (“Nothing but leaves,” Markxi. 13)—Rev. George Milligan, B.D., St Mat- thew’s, Edinburgh. . Ps. cxix. 4 I-64, Lam, iii. I-23, Matt. xxiii. (“He lifted up HIS EYES,” 226 Appendix No. IV. 8 P.M. . WEDNESDAY, April 13th, 3 P.M. 8 P.M. . THURSDAY, April 14th, 3 P.M. . 8 P.M. . FRIDAY, April 15th, I 2 o'clock *r => John xvii. 1) — Rev. 3), John Macleod. Ps. cxix. 65-88, Lam. iii. 24-41 or Gen. xxii., Luke xxi. or Matt. xxiv. or John xii. 20. (“He came unto His own, and His own received Him not,” John i. 1 1)—Rev. J. R. M'Pher- son, B.D., Kinnaird Parish, Ps. cxix. 89-Io 4, Lann. iii. 42-66, Matt, xxv. (“They pierced MY FEET,” Ps, xxii. 16)—Rev. Dr John Macleod. Ps. cxix. Io 5-1 28, I 20-27 or Ex. xxi. xxvi. I-16. (“He sa 3 them, know ye what ºvº done unto you ?” Jo, 1. 12) — Rev. Dr J. - - Cumming, Sandyford Parish. \ Ps. cxix. 129-152, Ex. xi. Luke xxii. I-53 or John, xiii. (“Lying on JESUS’ BREAST,” John xiii. 25) —Rev. Dr John Macleod. Ps. cxix. I 53-176, parts of John xiv. - xviii. (“And when they had sung a Hymn they went out into the Mount of Olives,” Matt. xxvi. 30)—Rev. D: John Macleod. Ps. li., Lev. xvi., Heb. x., Matt. xxvi. 36-xxvii. 54. \ Appendix No. IV. 227 3 P.M. . 8 P.M. SATURDAY, April 16th, 3 P.M. 8 P.M. SUNDAY, April 17th, I 1 A.M. (EASTER SUNDAY) (“What are these wounds in THY HANDS P” Zech. xiii. 16)—Rev. Dr John Macleod. Ps. xxii., Luke xxiii. 26-49. (“He openeth not HIS MOUTH,” Isaiah liii. 7) —Rev. Dr John Macleod. . Ps. li., Isaiah lii. I 3 and liii., John xix. I-37, 2 Cor. v. II. (“If we be dead with Christ, we believe that we shall also live with Him, Rom. vi. 8)— Rev. Robert Stevenson, B.D., Gargunnock Parish. . Ps. xvi., Hosea v. 8-vi. 3, I Pet. iii. 1 7–iv. 2, Matt. xxvii. 57. (“One of the soldiers with a spear pierced HIS SIDE,” John xix. 34) — Rev. Dr John Macleod. . Ps. cxlii., cyliii., Hosea xiii. I4-xiv. 2, Rom. vi. 14, Mark xv. 42. (“Come, see the place where the Lord lay,” Matt. xxviii. 6)—Rev. Dr John Macleod. . (Celebration of Holy Com- munion.) Ps. cxviii., Ex. xiv., Col. iii. 15, John XX. I-2 o. (“And forgive us our debts as we forgive our debtors,” Matt. vi. 1 2, connected with Rev. i. Io-18, “One like unto 228 Appendix No. V. the Son of man . . . laid His right hand upon me, saying unto me, FEAR NOT”) — Rev. Dr John Macleod. 2.30 P.M. . Afternoon Communion. 4 P.M. . (For Children.) (“Jesus met them saying, All hail,” Matt. xxviii. 9) — Rev. A. S. Dingwall Scott, M.A. 6.30 P.M. . Ps. cxlviii., cxlix., cl., F.X. xii. I-28, Luke xxiv. I-35 or Rev. i. 1-18. (“Remem- ber that Jesus Christ, of the seed of David, was raised from the dead ac- cording to my Gospel,” 2 Tim. ii. . 8) — Rev. Theodore Marshall, M.A., Caputh Parish. * APPENDIX NO. V. SYLLABUS OF RELIGIOUS INSTRUCTION. THE courtesy of Govan Parish School Board has permitted the reproduction of the Syllabus here. Prior to March 1883, when, upon the motion of the chairman and by his casting vote, the “block” method of teaching the Shorter Catechism was returned to, paragraph No. 7 read as follows: “In order to secure that the children are first grounded in the Gospel History, the Catechism is not to be introduced until the Third Standard. In the Third Appendix No. V. 229 and Fourth Standards the Catechism is taught in com- prehensive outline. The Questions are selected according as they relate to (1) the Articles of our Belief as historically summarised in the Creed, (2) our Duty, and (3) the Means of Grace. The entire Catechism is taught in the Fifth and Sixth Standards.” Unfortunately no record of the actual selection of Questions prescribed for the Third and Fourth Standards, and then embodied in the Syllabus, appears to have been preserved. The matter had really been decided before the election of 1885; but the ashes of the controversy were still hot enough to kindle fire during that contest. GOVAN PARISH SCHOOL BOARD Sy!!abus of Graduated Religious Instruction. ‘‘TH E FEA A' OF THE LORD IS THE BAEGIAWAVING OF WIS DOM.” THIS Syllabus is based upon the following principles:— 1. New Testament precedes Old Testament teaching except in so far as regards instruction in certain primary historical facts such as the Creation, Fall, First Promise of a Saviour, &c., which may be given among the earliest lessons. 2. Every child travels yearly, until the last Class is reached, over our Lord's Life and Work in outline (what- ever other work may be attempted in addition); such outline becoming each successive year more comprehensive and minute. 23O Appendix No. V. 3. An outline of our Lord's Life and Work is held to include instruction as to His Birth and Early Life, His Baptism, the Temptation, His Teaching, as in Sermon on the Mount, His Leading Parables and Miracles, the Trans- figuration, His Last Discourses on Olivet and in the Upper Room, the Institution of the Sacraments, His Crucifixion, Burial, Resurrection, the Forty Days and Incidents of the Risen Life, the Ascension and Ten subsequent days, together with the history of the Descent of the Holy Ghost, as recorded in the first two chapters of Acts, and the promise of our Lord's Second Coming. 4. The history of our Lord’s Birth, Crucifixion, Resur- rection, and Ascension, together with that contained in the first two chapters of Acts, is understood to be taught yearly with special care and fulness of detail. 5. The children are required as soon as possible to learn the Creed, the Lord's Prayer, Our Lord's summary of the Law, and the Ten Commandments; and the Creed is to be used frequently along with the Lord's Prayer in the devotional exercises of the School. 6. Passages from Holy Scripture are required to be committed to memory, with portions of the metrical Psalms and Paraphrases. The passages selected have reference to the fundamental facts and doctrines of the Christian Salva- tion, the comfortable promises of the Gospel, the Institu- tion of the Sacraments and other Ordinances, and the rules of Holy Living. Such passages are intended to form the subject of special explanatory lessons from time to time, so as to make the memory work as profitable as possible. 7. The children are required to learn the Shorter Catechism consecutively, beginning with the III. Class. : 8. Occasional lessons are intended to be introduced, at the discretion of the Teacher, on special subjects, such as Reverence, Obedience, Purity, Honesty, Temperance, Truth, Contentment, Courtesy, and the like duties. These subjects can be taught in connection with the Ten Com- Appendix No. V. 23 I mandments, which ought, like the Creed and the Zord’s Prayer, to be often repeated by all the children. 9. The religious instruction should be given in a devo- tional spirit. Children are often as much impressed by the manner as by the matter of lessons on sacred subjects. The attention of the children should be directed to the lessons suggested by the Scripture narratives as well as to the historical facts. Io, Classes I and 2, 3 and 4, 5 and 6 may be con- joined ; and when this is done, the subjects prescribed for the different Classes should be studied in successive years. I I. Each Class is expected to show a knowledge of the subjects previously studied, and in the three highest classes subjects are to be taught geographically as well as histori- cally. The pupil is expected to show a fair understanding of all passages committed to memory, I 2. The Religious Instruction will be examined Quarterly by the Board, the date of which examination shall be duly intimated to the Teacher, in order that he may furnish the Board with a table of the work of the Quarter as professed by the various classes. Teachers are also required to enter in order the Quarterly profession of each Class in a book retained in the School, and to be submitted to the Board at the date of examination. I 3. The Schools are to be opened with Praise and Prayer, and the Religious Instruction may fitly close with the singing of the Doxology, or some act of Praise. I4. Not less than 35 minutes daily (exclusive of the time occupied with the opening prayer) should be devoted to Religious Instruction. I N F A N T S. Bible narratives from Old and New Testament—specially the Creation; the Fall ; the First Promise of a Saviour; the Flood ; with outline of our Lord's Life and Work. 232 Appendix No. V. Zearn—What God is (1 John iv. 7, 8; John iv. 24). The Goodness of God (Psalm ciii. 8-13). Christ's Invitation to Little Children (Mark x. I 3-16). - The 㺠Shepherd (John X. I 1 ; Isaiah xl. II). The Love of Jesus (John xv. 12, 13; Gal. ii. 20—last clause). The Lord's Prayer. The Ten Commandments. Obedience to Parents (Ephesians vi. 1, 2, 3). Faith and Love (1 John iii. 23). Psalm xxiii. (metrical); Paraphrase ii. and xxxvii., and any additional similar Psalms or Hymns desired. C LASS I. I. Fuller outline of the Life and Work of our Lord. 2. Lives of the Patriarchs in outline (Genesis i.-xxxv.) Alearn—The Ten Commandments, The Summary of the Law (Matthew xxiii. 37-40). The New Commandment (John xiii. 34-35). The Omnipresence of God (Psalm crxxix. I-7, 23, 24). Why Christ Came (Matt. xviii. 1 1-14; 1 Tim, i. I 5 ; Matt. xi. 28-30). The Vine and the Branches (John xv. 1-6). Truth (3 John i, 4 ; Proverbs xii. 19-22). Unselfishness (Matt. xvi. 24-25; Philipp. ii. 3, 4; Rom, XV. I-3), Prayer (Matt. vii. 7-1 1 ; Philipp. iv. 6, 7 ; Luke viii. I 3, 14). Psalm c. or cxxi. (metrical); Paraphrase xxxviii., and any additional similar Psalms or Hymns desired. Appendix No. V. 233 of Egypt. CLASS II. 1. Life of Joseph ; Israel in Egypt; the Deliverance out (Genesis xxxvii. to 1, ; Exodus i.-xvi.) 2. Outline of the Life and Work of our Lord. AWO TAE.—It is intended that the courses on Old and New Testament pre- scribed for each Class should be taken in succession, one course being completed before the other is begun, and the New Testament course being always taken first. The New Testament Lessons on the Life of our Lord, for Classes 4 and 5, may be divided into a two years' course, when it is found desirable to take up a larger portion of Old Testament History. SUGGESTED Olj TLINE FOR THE GUIDANCE OF TEACHERS, . 7 . The Birth of Jesus Christ. Luke ii. I-20. . The Visit of the Wise Men, Matt. ii. I-I2. . The Escape from Herod. Matt. ii. I2-23. . The Child Jesus, Luke ii. 4O-52. . John the Baptist. Luke iii. I-18. . The Baptism of Christ. Matt. iii. 13-17. . The Temptation of Christ. Matt. iv. I-II. I7. I8. I9. 2O, 2.I. 22. 23. The Leper and the Centurion. IO. II. I2. I3. I4. I5. I6. . The First Disciples. John i. 35-51. * p > . The First Miracle. John ii. I - II. Jesus at Jerusalem. John ii. I3-25. The Woman of Samaria. John iv. 5-26. The Nobleman's Son. John IV. 39-54. Jesus rejected at His own City. Luke iv. I6-32. The Call of the Fishermen. Luke v. I-II. A Sabbath at Capernaum, Mark i. 2 I-35. Our Father in Heaven. Matt. v. I-16, or vi. I-22. 24. 25. 26. 27. 28. 29. 3O. 3I. Matt. viii. I-13. The Sick of the Palsy. Mark 11. I - I 2. The Ruler's Daughter. Mark V. 22-43. The Twelve Apostles. Matt. ix. 36 to x. 16. The Parable of the Sower. Matt. xiii. I-9, 18-23. The Parable of the Wheat and Tares. Matt, xiii. 24- 30, 36-43. Two Storms on the Lake of Galilee. Mark iv. 36-41, Matt. xiv. 22-33. The Five Thousand Fed. Mark vi. 30-44. The Transfiguration. Luke ix. 23-26. The Child possessed with a IDevil. Mark ix. I4-29. The Good Shepherd. John x. I-18. The Unmerciful Servant, Matt, xviii. I 5-35. The Good Samaritan. Luke X. 25-37. The Prodigal Son. Luke xv. I I-32. Two Parables on Prayer. Luke xviii. I-I4. 234 Appendix No. V. 32. 33. 34. 35. 36. 37. 38. 39. 40. 4 I. The Little Children and the Young Ruler. Mark x. I3-27 The Raising of Lazarus. Parts of John xi. Christ's entry into Jerusalem. John xii. I2-I5 ; Luke xix. 29-44. The Fruitless Fig-tree. Mark xi. I I-22. The Ten Virgins. Matt. xxv. I-I 3. Parable of the Talents. Matt. XXV. I4-3O. The Lord's Supper. Matt. xxvi. 26-28; Luke xxii. 14-20; I Cor. xi. 23-26. Christ's Parting Words. Parts of John xiv. In Gethsemane. Matt. xxvi. 3O-46. Betrayed and Denied. Parts of John xviii.; Matt. xxvi. ; Luke xxii. 42. 43. 44. 45. 46. 47. 48. 49. 50. 5.I. Jesus before the Council. Mark xiv. 55-65; Matt. xxvii. I-4. Jesus before the Governor. Parts of Luke xxiii.; Matt. xxvii.; John xix. The Crucifixion. Luke xxiii. 26-44 ; John xix. 25-3 I. The Crucifixion. Matt. xxvii. 45-51 ; John xix. 38-42. The Resurrection. Parts of Mark xvi.; John xx. ; Matt. xxviii. The Morning by the Lake. John xxi. I-20. The Institution of Christian Baptism. Matt. xxviii. I6-2O. t The Ascension. Luke xxiv. 44-53; Acts i. 4-8. Pentecost. Acts i. I5 to ii. 5. The Second Advent. Acts i. 6-I2. A.earm—The Ten Commandments. The Creed. The Doxology. [Glory be to the Father, and to the Son, and to the Holy Ghost, as it was in the beginning, is now, and ever shall be, world without end. Amen.] Or metrical version as at close of Hymn IV. The Birth of Jesus (Luke ii. 8-14). The Gospel Declared (John i. 29, iii. 16-18, I Tim. i. I 5, I Cor. xv. 1-4). The Beatitudes (Matt. v. 1-1 oy. Charity (1 Cor. xiii. 4-7 and 13). The Works of the Flesh and the Fruits of the Spirit (Gal. v. 19-26). Prayer (Psalm ly. I 7, Matt. xxvi. 4 I, I Thess. v. 17, 18, Psalm cºvi. 1-8). Paraphrase xxx. and xxxix., and any additional similar Psalms or Hymns desired. Appendix No. V. 235 I. Israel CLASS III. in the Wilderness — Conquest of Canaan (Exodus xiii.-xx.; xxiv.–xxxiv.; selected portions from Numbers, Deuteronomy, and Joshua.) 2. Life and Work of our Lord. 7 IO. . Our Gen. i. 26-31, and ii. I-3, 7-25. . The Temptation and Fall of Man. Gen. iii. I-I4. . The First Promise of a Saviour. Gen. iii. 14-24. . The Birth of Jesus Christ. Luke ii. I-2O. . The Flight into Egypt. Matt. ii. . Events in the Early Life of Jesus when at Nazareth. Luke ii. 39-52. . The Baptism of Jesus Christ. Matt. iii. 5-17. Lord’s Luke iv. I-I4. Temptation. . Jesus Preaching at Nazareth. Luke iv. I4-32. Our Lord’s Sermon on the I8. I9. 2O. 2I, 22. 23. 24. 25. 26. 27. 28. SUGGESTED OUTLINE FOR HELP OF TEACHERS. . The Creation of Man. II. I2. I 3. I4. I5. I6. I7. Mount (The Beatitudes). Matt. v. I-2O. Do, Prayer. Matt. vi. I-15. Do. Trust in God. Matt, vi. 24-34. Do. Brotherly Love. Matt, V11, I - I 2. Do. Obedience. Matt. vii. I3-29. Some of the Wonderful Works of Jesus—the Heal- ing of the Sick. Matt. viii. I-IZ. Do.—The Walking on the Sea. Matt. xiv. 22-33. Do.—The Casting out of Evil Spirits. Mark v. I-20. 29. 3O. 3I. 32. 33. 34. Do.—The Forgiveness of Sins. Luke v. I8-32. Do.—The Raising of the Dead. Luke vii. I I-23. Some of the Parables of Jesus. The Parable of the Sower, Mark iv. I-25. Do.—The Wheat and Tares. Matt. xiii. 24-44. Do.—The Prodigal Luke xv. II-32. Do.—The Good Shepherd. John x. I-22. Do. —The Pharisee and the Son. Publican. Luke xviii. I-15. Do.—The Unmerciful Ser- vant. Matt. xviii. 2 I-35. Do.—The Ten Virgins. Matt. xxv. 1-13. Do.—The Talents. Matt. XXV. I.4-3.I. Christ’s Teaching concerning the Last Judgment. Matt. XXV. 3 I-4I. The Twelve Apostles. Mark iii. 6-2O. Christ Opposed and Rejected, Matt. iii. 20-35. Christ Foretelling His Cruci- fixion. Matt. xvi. I 3-28. The Transfiguration. Luke ix. 28-46. Lazarus raised from the Dead. John xi. I7-47. The Triumphal Entry into Jerusalem. Luke xix. 29- 46. * 236 Appendix No. V. 35 36. 37. 38. 39. 4O. 4 I. 42, 43. The Last Supper, Jesus Washing His Disciples' Feet. John xiii. 1-36. Do.—Jesus Instituting the Lord's Supper. Matt. xxvi. I7-31. Some of Our Lord’s Parting Words. The Promise of the Comforter. John xiv. I-28. Do.—The Vine and the Branches. John xv. I-17, The Agony in Gethsemane. Matt. xxvi. 3O-47. The Betrayal, Desertion, and Denial. Luke xxii. 47-63; John xviii. I-19. Christ before the Council. Mark xiv. 55-66 ; Matt. xxvii. I-6. Christ before Pilate. Luke xxiii. I-25 ; John xix. I-I9. The Crucifixion of Jesus. John xix. I7-38. 44. 45. 46. 47. 48. 49. 5O. 5.I. 52. The Burial of Jesus. Matt. xxvii. 51-66. The Resurrection of Jesus. Luke xxiv. I-13; John XX. I-IQ. Some of the Appearances of Christ after His Resurrec- tion. The Walk to Emmaus. Luke xxiv. I 3-44, Do.—The Meeting with Thomas. John XX. I9-3 I. Do.—The Morning by the Lake. John xxi. The Ascension. Acts i. I-I 5. Christ's Charge to His Apostles and Institution of Baptism. Matt. xxviii. I6-2O ; Luke xxiv. 44-53. The Descent of the Holy Ghost. Acts ii. I-22. Our Lord’s Second Coming. I Thess. iv. 13 to v. II. Zearn—The seven Sayings from the Cross (Luke xxiii. 33, 34; xxiii. 39-43; John xix. 26, 27 ; Matt. xxvii. 45, 46; John xix. 28 ; xix. 30 ; Luke xxiii. 44-46; also I John ii. 2; Gal. iii. I 3 ; Rom. v. 6- Io). Repentance (Matt. ix. 13 ; Luke xv. 7 ; 2 Cor. vii. 1 o ; Acts ii. 38; 1 John i. 8, 9). The Fifty-first Psalm (Prose). Precepts—(Kindness) Ephesians iv. 32. (Dili- gence) 2 Thess. iii. Io-13; (against Judging others) Matt. vii. 1, 2 ; (Truth) Ephesians iv. 25 ; (against Bad Language) Ephesians iv. 29, iv. 31 ; v. II, I 2 ; (against Cruelty) Prov. xii. Io; (Loyalty) I Peter ii. 17; (Fidelity) Colossians ili. 22, 24; (Reverence) Leviticus xix. 30, 32 ; (Courtesy) 1 Peter iii. 8 ; (Self Rule) Eph. iv. 26; Proverbs xiv. 17, xv. 1. Psalm i.; Paraphrase liv. The Shorter Catechism. Lord's Prayer. The Creed. The Appendix No. V. 237 C LASS IV. I. Israel under the Judges (General Outline): Lives of Gideon and Samuel: Reign of Saul (Judges ii., vi., viii.; I Samuel). 2. Life and Work of our Lord. (See Note, page 233.) TEACHERS. SUGGESTED EXTENDED OUTLINE FOR HELP OF . The Saviour's Mother, , g e . The Birth of Jesus Christ, . g The Circumcision and Presentation The Wise Men from the East, The Escape from Herod, . The Home at Nazareth, . The First Passover, The Forerunner, . gº . The Baptism, Fasting, and Temptation, Matt. . The Three Temptations, p o . The Baptist’s Testimony, . The First Disciples, . The First Miracle, to G g . The First Public Appearance at Jerusalem, . The Conversation with Nicodemus, . In Samaria, I., g Up . In Samaria, II., . o & . The Nobleman of Capernaum . The Rejection at Nazareth, . The Call of the Fisherman, . A Sabbath at Capernaum, . . The Sermon on the Mount, I., . The Sermon on the Mount, II., . The Leper, . g º tº ſº . The Roman Officer and his Servant, . The Widow's Son of Nain, . The Paralytic, . º . The Call of the Publican o º º U . The Sick Women and the Ruler's Daughter, . At Jerusalem. The Criples at Bethesda, g . At Jerusalem. s . The Message from John the Baptist, . The Pharisee and the Penitent Woman, . . Sabbath Controversies, . º . The Twelve Apostles, . tº º g . Opposition from Foes and from Friends . Teaching by Parables, I., Persecution, e John i. Luke i. 26-55 Luke ii. I-2O Luke ii. 2 I-38 Matt. ii. I-I2 Matt. ii. I3-23 Luke ii. 4I-52 Luke ii. 4I-5I Luke iii. I-18 iii. I3-17; iv. I-II Matt. iv. I-II 19-37; iii. 26-36 John i. 37-5 I John ii. I-II John ii. I3-25 John iii. I-2I John iv. I-26 John iv. 27-42 John iv. 43-54 Luke iv. I6-30 Matt. iv. I2-22 Mark i. 2 I-35 Matt. v. Matt. vi. vii. Matt, viii. I-4 Luke vii. I-IO Luke vii. II-I6 Mark ii. I-I2 Mark ix. 9-17 Mark v. 22-43 John v. I-16 Parts of John v. Matt, xi. Luke vii. 36-50 Mark ii. 23-28 ; iii. I-6 Mark iii. 6-19 Mark. iii. 20-35 Matt. xiii. I-23 238 Appendix No. V. . Teaching by Parables, II., . º o G Matt. xiii. 24-52 . The Night Voyage on the Lake, . e dº Mark iv. 35-4I . The Demoniac of Gergesa, . ſe s g Mark v. I-2O . The Death of John the Baptist, . tº g Mark vi. I4-29 . The Feeding of the Five Thousand, g g Mark vi. 30-44 . Walking on the Sea, g tº º Matt. xiv. 22-33 . Disappointment and Desertion, . º g Parts of John vi. . In Phoenicia, tº * g g ſº º Matt. xv. 2 I-28 . In Decapolis, ſº º g ſº g ſº Matt. xv. 29-39 . Peter's Confession, o & s * tº Matt. xvi. I3-19 . The new Revelation to His Disciples, . ſº Matt. xvi. 2C-28 . The Transfiguration, . ſº g g g Luke ix. 28-36 . The Demoniac Boy, , to & tº g Mark ix. I4-29 . The Feast of the Tabernacles, I., . tº ſº John vii. (parts) . The Feast of the Tabernacles, II., gº ſe John viii. do. . The Man Born Blind, . ſº & e & John ix. . The Shepherd and the Sheep e º John x. I-2I . Some Mistakes Corrected, . Matt. xviii. I-14; Mark ix. 30-38 . The Rule and Pattern of Forgiveness, . tº Matt. xviii. I5-35 . The Final Departure from Galilee, g tº Luke ix. 5I-62 . The Mission of the Seventy, g e g Luke X, I-24 . The Chief Pharisee's Feast, . e g tº Luke xiv. I-24 . The Parable of the Prodigal Son, ſº g Luke xv. . Concerning this World and the next, . t Luke xvi. (parts) . Two Parables on Prayer, . ſº g e Luke xviii. I-I4 . The Little Children and the Young Ruler, . Mark x. I3-27 . Peter's Question, . g ſº g Matt. xix. 27-30; xx. I-16 . The Lawyer's Two Questions, º ſº g Luke x. 25-37 . The Home at Bethany, g e g g Luke x, 38-42 . Christ's Conduct in Danger, º g . John x. 22 ; xi. I6 . The Raising of Lazarus, & g g tº John xi. I7-45 . The Last Journey; Mistaken Expectations, . Mark x, 32-45 . In Jericho; The Blind Man and the Publican, Luke xviii. 35-43 ; xix. I-IO . The Triumphant Entry into Jerusalem, . Luke xix. 29-44 . The Fruitless Fig-tree, . * e gº ſº Mark xi. I2-265 . In the Temple: Parables, . . Matt. xxi. 23-46; xxii. I-14 . In the Temple: Questions, . e o e Matt. xxii. I5-46 . In the Temple: Denunciations, . te g Matt, xxiii. . In the Temple: The Final Rejection, . * * John xii. 20-43 . On Olivet : Concerning the Fall of Jerusalem, Matt. xxiv. . On Olivet; Concerning Christ's Second Coming, I., Matt. xxiv. (parts), xxv. 1-13 . On Olivet : Concerning Christ's Second Coming, II., Matt. xxv, I4-30 . On Olivet : Concerning the Last Judgment, . Matt. xxv. 3 I-46 . The Conspirators, . . John xi. 47-53; xii. I-II; Luke xxvii. I-6 . The Last Supper, I., . . John xiii. (compare other Gospels) . The Last Supper, II., . g . Matt. xxvi. 26-29 (compare) Appendix No. V. 239 I O I, . Christ's Parting Words, e g John xiv., xv., xvi. (parts) . The Promised Comforter, . ſº John xiv., xv., xvi. (parts) . The Vine and the Branches, g & ſº John xv. I-II . Christ’s Prayer for His People, . g ſe John xvii. . In Gethsemane, . º Matt. xxvi. 30-46 . Betrayed, Deserted, and Denied, Luke xxii. 47.62; John xviii. I-13 . Before the Council, . & Mark xiv. 55-65; Matt, xxvii. 1-5 . Before the Governor, . g te John xviii. 28-38 (compare) . The Crucifixion, I., . s & Luke xxiii. 26-43 (compare) . The Crucifixion, II., . g g & Matt. xxvii. 45-51 . The Eve of the Sabbath, . g Luke xxiii. 47-66 (compare) . The Morning of the Third Day, Luke xxviii. I-Io; John xx. 1-18 . Christ Risen, te & ſº g . The Walk to Emmaus, g & g . In the Upper Room, . . Luke xxiv. 36-43; John xx. 19-29 . The Morning by the Lake, e Luke xxiv. I-13 (compare) Luke xxiv. I 3-35 John xxi. I-19 The Ascension, . © ſe e g g Luke xxiv, 50-53 The Gift of Jesus when made Lord and Christ, Acts ii. Zearn—The Resurrection of our Lord (Luke xxiv. I-Io; or John xx.) Isaiah liii.; or Psalm ciii. (metrical). Precepts from the Book of Proverbs—Trust in God (Proverbs iii. 5, 6); That which the Lord hates (vi. 16-20); True Wisdom (ix. I oy ; The Government of the Tongue (x. 19); Honesty (ix. 1, 2 I); Truth (xii. 19-22); Industry (xiii. 4, xv. 19); Self-con- trol (xvi. 32); Friendship (xviii. 24); Against Drunkenness (xx. I, xxiii. I 7-22, 29-32, and Ephesians v. 18); Against Unchastity (Pro- verbs xvi. 25, and Ephesians v. 3-5). A Prayer for Guidance (Psalm crix. 33–40). The Institution of the Sacraments (John iii. 5, 6; Matt. xxviii. 18-2 o ; Rom. vi. I-5 ; I Cor. xii. 12, 13; John vi. 5 I-59; I Cor. X. I 5-18; xi. 23-28). The Shorter Catechism. MOTE. –As a Voluntary Bible Exercise it may be found useful in the more advanced classes to ask the children to find additional texts of like import with those prescribed. 24O Appendix No. V. CLASS V. 1. The Reigns of David and Solomon—2 Samuel ; I Kings i.-vi. 2. Life of our Lord—Gospel according to St Luke or St John. (In any case parts of St John's Gospel, from chapter xiii. to xvii. should be introduced.) Zearm—The Promise of the Holy Spirit (John vii. 37-39; xiv. 16-21 ; xvi. 7-16). The Ascension (Luke xxiv. 45-53). The Risen Life (Colossians ii. Io-14; iii. I-15). Paraphrase xlvii. and xxxv. The Shorter Catechism, with Proofs. CLASS VI. I. Separation of the Kingdoms—Israel under Ahab and Jehoram — Judah from the reign of Hezekiah to the Captivity—I Kings xii.-xxii., 2 Kings i.-ix., xviii.-xxv., and first six Chapters of the Book of Daniel. 2. Acts of the Apostles (geographically as well as historically). Zearm—The Coming of the Holy Ghost (Acts ii. 1-4, 22-24, 32-37). The Promise of the Second Advent (Acts i. Io, I I ; Hebrews ix. 27, 28 ; I Thess, iv. I 3-18). - The Song of Triumph (Romans viii. 31-39). The Rule of Life (Titus ii. 1 1-14). An Exhortation to continue in the things learned (2 Timothy iii. 14-17). The Shorter Catechism, with Proofs. Appendix No. VI. 24. I A PPE N D IX NO. V. I. DEDICATION SERVICE. THE following is the order for the Dedication of the New Parish Church on Saturday, the 19th of May, 1888. Copies of the order were distributed to the congregation. ORDER FOR THE DEDICATION Qije Goban Barigi) Cipurch ST, CONSTANTINE, If the weather be fair, the Ministers and others shall enter by the South Door, the Congregation standing uſ as the Procession passes up the AWave, and all joining in the singing of Psalm crxii. I joy'd when to the house of God, Go up, they said to me. Jerusalem, within thy gates our feet shall standing be, Jerusalem, as a city, is compactly built together : Unto that place the tribes go up, the tribes of God go thither : To Israel's testimony, there to God's name thanks to pay. I ºr thrones of judgment, ev'n the thrones of David's house, there stay. Q 242 Appendix No. VI. Pray that Jerusalem may have peace and felicity: Let them that love thee and thy peace have still prosperity. Therefore I wish that peace may still within thy walls remain, And ever may thy palaces prosperity retain. Now, for my friends' and brethren's sakes, Peace be in thee, I’ll say, And for the house of God our Lord, I’ll seek thy good alway. All shall then Aneel in the places aft/ointed for them, and silence shall be Åeft for a space. The Minister, s/a/ading at the entry to the immer Chance/, and addressing the £eople, s/ha// Zhen say— EARLY beloved in the Lord, forasmuch as devout and holy men, as well under the Law as under the Gospel, moved either by the secret inspiration of the Blessed Spirit, or by express command of God, or by their own reason and sense of the natural decency of things, have erected houses for the Worship of God, and separated them from all profane and common uses, in order to fill men's minds with greater reverence for His glorious Majesty, that they might prepare their hearts with more devotion and humility to approach His Sacred Presence, and to receive His sacred gifts; which pious works have been allowed and graciously accepted by our Heavenly Father; let us not doubt but he will also favourably approve this our godly purpose of dedicating this place, and setting it apart in solemn manner to the several offices of His Holy Worship; and let us devoutly entreat His blessing on this our undertaking. Let us pray. PREVENT us, O Lord, in all our doings with Thy most gracious favour, and further us with Thy continual help ; that in all our works begun, continued, and ended Appendix No. VI. 243 in Thee, we may glorify Thy Holy Name, and finally, by Thy mercy, attain everlasting life; through Jesus Christ Our Lord. Amen. Our help standeth in the name of the Lord : Who haſh made heaven and earth. Lord, hear our prayer : And ſet our cry come unto Thee. Blessed be the name of the Lord : From henceforth, even for ever. Then shall follow the reading of the Holy Scriptures (Exodus al., verses 18 to 35), containing the record of the ſilling of the 7 ačernacle, the work being finished, with the glory of Zhe Word. And Moses reared up the tabernacle, and fastened his sockets, and set up the boards thereof, and put in the bars thereof, and reared up his pillars. And he spread abroad the tent over the tabernacle, and put the covering of the tent above upon it; as the Lord commanded Moses. And he took and put the testimony into the ark, and set the staves on the ark, and put the mercyseat above upon the ark : and he brought the ark into the tabernacle, and set up the veil of the covering, and covered the ark of the testimony; as the Lord commanded Moses. And he put the table in the tent of the congregation, upon the side of the tabernacle northward, without the veil. And he set the bread in order upon it before the Lord; as the Lord had commanded Moses. And he put the candlestick in the tent of the congregation, over against the table, on the side of the tabernacle southward. And he lighted the lamps before the Lord ; as the Lord commanded Moses. And he put the golden altar in the tent of the congregation before the veil; and he burnt sweet incense thereon ; as the Lord commanded Moses. And he set up the hanging at the door of the tabernacle. And he put the altar of burnt offering by the door of the tabernacle of the tent of the congregation, and offered upon it the burnt offering 244 Appendix No. VI. and the meat offering; as the Lord commanded Moses. And he set the laver between the tent of the congregation and the altar, and put water there, to wash withal. And Moses and Aaron and his sons washed their hands and their feet thereat ; when they went into the tent of the con- gregation, and when they came near unto the altar, they washed ; as the Lord commanded Moses. And he reared up the court round about the tabernacle and the altar, and set up the hanging of the court gate. So Moses finished the work. Then a cloud covered the tent of the congre- gation, and the glory of the Lord filled the tabernacle. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle. Then s/tal/ be said, al/ standing up, THE APOSTLES’ CREED. BELIEVE in God, the Father Almighty, Maker of heaven and earth : And in Jesus Christ His only Son our Lord, Who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried. He descended into hell; the third day He rose again from the dead ; He ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence He shall come to judge the quick and the dead. I believe in the Holy Ghost; the holy Catholic Church; the communion of Saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. A mem. Then shall follow these PRAYERs – Let us pray. O ETERNAL God, mighty in power, and of Majesty incomprehensible, whom the Heaven of heavens cannot contain, much less the walls of temples made with Appendix No. VI. 245 hands, and who yet hast been graciously pleased to promise Thine especial presence wherever two or three of Thy servants shall assemble in Thy Name ; vouchsafe, O Lord, to be present with us who are gathered here together in Thy sight, to consecrate this place with all humility and readiness of heart to the honour of Thy great Name; separating it henceforth from all unhallowed and common uses, and dedicating it entirely to Thy service, for reading therein Thy most Holy Word, for celebrating Thy Blessed Sacraments, for offering to Thy glorious Majesty the Sacri- fice of Praise and Thanksgiving, for blessing Thy people in Thy Name, and for all Thy holy ordinances. Accept, O Lord, this willing service at our hands, and bless it with such success as may tend most to Thy Glory, and the furtherance of our welfare, through Jesus Christ our Blessed Lord and Saviour. Amen. RISE, O Lord, into Thy resting-place, Thou, and the Ark of Thy strength. Arise, and let Thine enemies be scattered ; let them that hate Thee flee before Thee. Preserve Thou in quietness, and in Thy holy fear, all Thy children who shall come hither that they may worship Thee. Send down Thy Holy Spirit, and let this house, and every part thereof, be sanctified and hallowed unto Thee. Bless Thou the very doorposts thereof. Grant that whosoever entereth into this house may be separated from all sin, and be kept in godly piety. May this place ever be devoted to the offering of Thy true and spiritual worship, to the manifesting of Thy blessed presence, and to the communicating of Thy heavenly grace. Let thine ears ever be attentive to the prayers of Thy people, which in this place they shall make to Thee. Let Thy peace visit the troubled spirit, and heal the wounded conscience, of him that cometh hither in penitence and faith. Let thy consolations wait upon the afflicted and the mourner. And what prayer or supplication soever shall be 246 Appendix NO. VI. made to Thee in this house of any man, do Thou hear, do Thou forgive, do Thou render unto every man according to Thy mercy and grace in Jesus Christ. A mem. BLESSEP Father, eternal God, who hast promised in Thy Holy Law, that in every place where the re- membrance of Thy name shall be put, Thou wilt come and bless us ; Come now, according to Thy promise, unto us, who do put upon this place the memorial of Thy Name, and do dedicate it wholly to Thy service and worship ; and give unto us also Thy benediction from above. Amen. BLE EP Lord Jesus Christ, who didst honour and adorn with Thy presence the Feast of the Dedication of the Temple; Be present also at the dedication of this temple unto Thee, and accept and prosper the work of our hands. Amen. BLESSED and glorious Spirit, Giver of life, Treasure of GOOd, by whose gracious operation alone persons and places can be truly hallowed ; Let Thy sanctifying power and grace be with us now, that this place may be separated to Thy glory for ever, and that all who worship herein may be Thy temple and dwelling-place unto eternal life. Amen. Then the Minister (Zhe Congregation remaining on their Anees) shall say— OD the Father, God the Son, God the Holy Ghost, accept, hallow, and bless this place to the end where- unto according to His ordinance we have separated it ; even to be a sanctuary to the Most High, and a church of the living God. The Lord with His favour graciously regard our work; and so send down His spiritual bene- Appendix No. VI. 247 diction and grace, that it may be unto Him the house of God, and unto His saints worshipping herein the gate of heaven. Amen. Then shall be sung Psalm variv. 7-zo, with the HALLELUJAH. Ye gates, lift up your heads on high ; ye doors that last for aye, Be lifted up, that so the King of glory enter may. But who of glory is the King P. The mighty Lord is this ; Ev’n that same Lord, that great in might, and strong in battle is. Ye gates, lift up your heads; ye doors, doors that do last for aye, Be lifted up, that so the King of glory enter may. But who is He that is the King of glory? who is this 2 The Lord of Hosts, and none but He, the King of glory is. Hallelujah. AMEN. After this, aſ the Font, s/a// be read Małł. arvići. 18-20. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye there- fore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost : teach- ing them to observe all things whatsoever I have com- manded you : and, lo, I am with you alway, even unto the end of the world. Then shall follow this PRAYER— REGARD, O Lord, the supplications of Thy servants, and grant that whosoever shall be dedicated unto Thee in this font by baptism may be sanctified by the 248 Appendix No. VI. Holy Ghost, received into the Ark of Thy Church, and ever remain in the number of Thy faithful and elect children. Amen. AZ Zhe Pulpit and place for reading the Holy Scriptures shall ôe read y Peter 7, 24, 25. All flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away; but the word of the Lord endureth for ever. And this is the word which by the Gospel is preached unto you. Then shall ſol/ozy this PRAYER— RANT, O Lord, that Thy Holy Word which shall here be read and preached may be effectual unto true faith and eternal life; and that they who hear may both perceive and know what things they ought to do ; and also may have grace and power faithfully to fulfil the same. Amen. At the Table shall be read I Cor. xi. 23-26. I have received of the Lord that which also I delivered unto you, that the Lord Jesus the same night in which He was betrayed took bread : and when He had given thanks, He brake it, and said, Take, eat ; this is my body, which is broken for you ; this do in remembrance of me. After the same manner also He took the cup, when He had Supped, saying, This cup is the new testament in my blood : this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till He come. 7%en shall follow these PRAYERs:— Let us pray. ALMIGHTY God, Whose Blessed Son, Jesus Christ, offered upon the Cross in His own body and through the shedding of His own blood, a full, perfect, and suf- Appendix No. VI. 249 ficient sacrifice for the sins of the whole world, and did in- stitute and command us to continue a perpetual memorial of the same, until His coming again ; send down, we beseech Thee, Thy Holy Spirit continually upon the gifts which Thy people shall here present unto Thee. Do Thou sanctify their gifts, do Thou sanctify their hearts, that their sacrifices may come up with acceptance before Thee, and be received upon thine altar in the heavens, through the mediation of Jesus Christ, who there abideth the eternal High Priest, evermore presenting on our behalf the merits of His sacrifice, and making intercession for us; and grant that whosoever shall worthily partake from this Holy Table of the most blessed food of His precious Body and Blood, may receive, to their great and endless comfort, the re- mission of all their sins, may be filled with Thy grace and heavenly benediction, and finally made partakers of His glorious resurrection and of eternal life. Amen. GRANT O Lord, that these patens and cups, which we here dedicate to Thee, may be acceptable in Thy sight, and that they may ever continue hallowed vessels in Thy house. y Amen. In the Steven Chaffel shal/ then be said– Let us pray. REGARD O God, the supplications of Thy servants, and grant, we beseech Thee, that whosoever shall draw near unto Thee in this Chapel, which we here dedicate to Thee, to give Thee thanks for the benefits received at Thy hands, to set forth Thy praise, to hear Thy Word, to confess their sins, and entreat Thy Mercy and Blessing, or to partake of the Holy Communion of the Body and Blood of Christ, Thy Son, may do it with a true heart, in fulness of faith, and may evermore be enriched 25O Appendix No. VI. with the joy of Thy Salvation, through Jesus Christ our Lord ; to whom with Thee, and the Holy Ghost, one God, be glory for ever and ever. Amen. Then s/ha// be added at the Zord's Table this PRAYER, 777 negard to the Organ and to all other gifts presented for £he Dzz/?ne Service. WE bless Thee, O Lord, for Thy blessings upon us, and for all Thy servants, into whose hearts Thou hast put it to offer gifts unto Thy name. Bless them with the riches of Thy goodness, and grant, that by a reverent and holy use of these their offerings, Thy praise may now and ever be set forth in Thy Church, and Thy service day by day be done in the beauty of holiness, for Thy honour and glory, through Jesus Christ Our Lord. Amen. After this shall be said, ſhe people joining aloud— THE LORD's PRAYER. OUR Father which art in heaven, Hallowed be Thy Name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive them that trespass against us. And lead us not into temptation ; but deliver us from evil; for Thine is the kingdom, the power, and the glory, for ever and ever. Amen, Then shall be sung the GLORIA PATRI. LORY be to the Father, and to the Son, and to the Holy Ghost; as it was in the beginning, is now, and ever shall be, world without end. Amen. Appendix No. VI. 25 I Silence shall then be kept for a brief space. Thereafter such intimations as are requisite shall be made, the vessels may be removed from the Lord's Table, and after an interval of £wo or three minutes, the ordinary Even ING SERVICE Żroper to the day shall proceed as follows:– The Lord is in His Holy Temple: let all the earth keep silence before Him. O come, let us worship, and bow down ; let us kneel before the Lord our Maker. For He is our God, and we are the people of His pasture, and the sheep of His hand. Let us pray. Prayer of Invocation. ALMIGHTY God, our Heavenly Father, who hast promised that in all places where Thou dost record Thy name, Thou wilt meet with Thy servants to bless them, fulfil now thy promise unto us, and make us joyful in Thine house of prayer; and grant that our worship, being offered in the Spirit of Thy Son, may be acceptable unto Thee, through our only Mediator and Advocate, Jesus Christ our Lord. Confession. LMIGHTY and Most Merciful Father, we acknow- ledge and bewail our manifold sins and wickedness, which we from time to time, and especially in the course of the past day, most grievously have committed, by thought, word, and deed, against Thy Divine Majesty, provoking most justly Thy wrath and indignation against us. We especially confess to Thee at this time that we have not used to Thy glory the gift which Thou didst bestow in sending down the Holy Ghost upon Thy Church. We have not remained steadfast in the grace of Thy Gospel. We have not held fast the hope of the coming and kingdom of our Lord ; and we have not purified ourselves as He is pure. We do earnestly repent, and are heartily sorry for these our misdoings. Have mercy upon us ; have 252 Appendix No. VI. mercy upon us, most merciful Father, for Thy Son our Lord Jesus Christ's sake. Forgive us all that is past, and especially the sins of this day. And grant that we may ever hereafter serve and please Thee in newness of life, to the honour and glory of Thy name: through Jesus Christ Our Lord. Paradon and Peace. BLEssºp be Thy name, O Lord, that, according to Thy word, Thou dost forgive the sins of all them who, with hearty repentance and true faith, turn unto Thee. Grant unto all such here present the assurance of Thy pardon ; restore unto them Thy peace; and vouchsafe unto them Thy Holy Spirit: through Jesus Christ our Lord. Amen. Dedication. O ALMIGHTY GOD, who by Thy holy Apostle hast called upon us to present our bodies unto Thee a living sacrifice, holy and acceptable, which is our reason- able service; we come unto Thee in the name of Jesus Christ, and we devote and dedicate ourselves wholly to Thy service, henceforth to live only to Thy glory. Thou art our God, and we will praise Thee ; Thou art our God, we will exalt Thee. We give thanks unto Thee, O Lord, for Thou art good, and Thy mercy endureth for ever : and unto the Father, and to the Son, and to the Holy Ghost, be glory for ever. - Amen. Then sha/Z be sung the PSALMs; the GLORIA PATRI to be zefeated after each Psa/m. - Aºsa/7/2 ºr 7/7. I. Judge me, O Lord ; for I have walked in mine integrity : I have trusted also in the Lord ; therefore I shall not slide. Appendix No. VI. 253 2. Examine me, O Lord, and prove me ; try my reins and my heart. 3. For thy loving kindness is before mine eyes; and I have walked in thy truth. 4. I have not sat with vain persons, neither will I go in with dissemblers. 5. I have hated the congregation of evil-doers; and will not sit with the wicked. 6. I will wash mine hands in innocency : So will I compass thine altar, O Lord. 7. That I may publish with the voice of thanksgiving, and tell of all thy wondrous works. 8. Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth. 9. Gather not my soul with sinners, nor my life with bloody men : Io. In whose hands is mischief, and their right hand is full of bribes. II. But as for me, I will walk in mine integrity : redeem me, and be merciful unto me. I 2. My foot standeth in an even place : in the congre- gations will I bless the Lord. Glory be to the Father, and to the Son, and to the Holy Ghost; as it was in the beginning, is now, and ever shall be ; world without end. Amen. Aºsa/772 tº:7/zz. I. The Lord is my light and my salvation; whom shall I fear P the Lord is the strength of my life; of whom shall I be afraid P 2. When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. 3. Though an host should encamp against me, my heart shall not fear; though war should rise against me, in this will I be confident. 4. One thing have I desired of the Lord, that will I seek after ; that I may dwell in the house of the Lord all 254 Appendix No. VI. the days of my life, to behold the beauty of the Lord, and to enquire in His temple. 5. For in the time of trouble He shall hide me in His pavilion : in the secret of His tabernacle shall He hide me ; He shall set me up upon a rock. 6. And now shall mine head be lifted up above mine enemies round about me : therefore will I offer in His tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the Lord. 7. Hear, O Lord, when I cry with my voice: have mercy also upon me, and answer me. 8. When Thou saidst, Seek ye my face; my heart said unto Thee, Thy face, Lord, will I seek. 9. Hide not Thy face far from me ; put not Thy servant away in anger : Thou hast been my help ; leave me not, neither forsake me, O God of my salvation. Io. When my father and my mother forsake me, then the Lord will take me up. II. Teach me Thy way, O Lord, and lead me in a plain path, because of mine enemies. I 2, Deliver me not over unto the will of mine enemies : for false witnesses are risen up against me, and such as breathe out cruelty. I 3. I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. 14. Wait on the Lord : be of good courage, and He shall strengthen thine heart: wait, I say, on the Lord. Glory be, &c. Amen. Psalm 3:3:23:. I. Give unto the Lord, O ye mighty, give unto the Lord glory and strength. 2. Give unto the Lord the glory due unto His name; worship the Lord in the beauty of holiness. 3. The voice of the Lord is upon the waters; the God of glory thundereth ; the Lord is upon many waters. 4. The voice of the Lord is powerful; the voice of the Lord is full of majesty. Appendix No. VI. 255 5. The voice of the Lord breaketh the cedars; yea, the Lord breaketh the cedars of Lebanon. 6. He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn. 7. The voice of the Lord divideth the flames of fire. 8. The voice of the Lord shaketh the wilderness; the Lord shaketh the wilderness of Kadesh. 9. The voice of the Lord maketh the hinds to calve, and discovereth the forests: and in His temple doth every one speak of His glory. Io. The Lord sitteth upon the flood; yea, the Lord sitteth king for ever. II. The Lord will give strength unto His people; the Lord will bless His people with peace. Glory be, &c. Amen. Then shall be read the LESSON from the Old Testament (2 Chronicles vii. 1-4 and 17-77), and thereafter shall be stang— NUNC DIMITTIS. Lord, now lettest thou thy servant depart in peace, according to Thy word. For mine eyes have seen Thy salvation, Which Thou hast prepared before the face of all people; A light to lighten the Gentiles, and the glory of Thy people Israel. Glory be to the Father, and to the Son, and to the Holy Ghost. As it was in the beginning, is now, and ever shall be, world without end. Amen. Then shall be read the LEsson from the Mew Testament (% of n xvii. 11-26). At the end of the LEsson shall be said– The Lord bless the reading of His Holy Word, and unto His name be glory and praise. Amen. 256 Appendix No. VI. Then shall be said— Hide Thy face, O Lord, from our sins: And blot out all our iniguities. Create in us a clean heart, O God : And renew a right spirit within us. Cast us not away from Thy presence: And take not 7%y Ho/y Spirit from us. Restore unto us, O God, the joy of Thy salvation : And uphold us with Thy free Spirit. \ Let us pray. O GOD, the King of Glory, who hast exalted Thine only Son, Jesus Christ, with great triumph into Thy Kingdom in Heaven, we beseech Thee, leave us not comfortless; but send to us Thy Holy Ghost to comfort us, and exalt us into the same place whither our Saviour, Christ, has gone before, for the merits of the same Jesus Christ our Lord. O LORD, who by the prayers and hands of Thy servants hast raised high in so fair sanctity this house of Thy doctrine and service, we humbly beseech Thee to build and bind Thy people into one spiritual, fitly-framed Temple, and so to manifest Thyself in this Thy Sanctuary, that thou who workest all Thy will in the sons of Thy adoption, mayest continually be praised in the joy of Thine heritage; through Jesus Christ our Lord. O MOST Merciful God, who by Thy holy prophet didst foretell that Thy name should be great among the Gentiles, and that in every place incense and a pure offering should be offered unto Thy name; who has taught us by Thy well-beloved Son that the hour is come wherein the true worshippers must worship Thee, in every place, in spirit and in truth; grant, we beseech Thee, that we may continually offer unto Thee pure sacrifices, and true and reasonable worship in the Holy Ghost, and may never Appendix No. VI. 257 wander from Thy most blessed truth, even from the true Shepherd, Jesus Christ our Lord, who liveth and reigneth with Thee, in the unity of the Holy Ghost, one God, world without end. IGHTEN our darkness, we beseech Thee, O Lord ; and, by Thy great mercy, defend us from all perils and dangers of this night; for the love of Thine only Son, Our Saviour, Jesus Christ. Amen. Here shall be sung (Scottish Hymnal, Mo. 171)— Light of the anxious heart, Jesus, Thou dost appear, To bid the gloom of guilt depart, And shed Thy sweetness here. Joyous is he with whom, God’s Word, Thou dost abide ; Sweet Light of our eternal home To fleshly sense denied. Brightness of God above, Unfathomable grace, Thy presence is a fount of love Within Thy chosen place. Amen. Then shal/follow these PRAYERS :— - For f/he Chazzºch. ALMIGHTY God, Father of our Lord Jesus Christ, whom Thou hast exalted to be Head over all, cause Thy blessing, we beseech Thee, to rest upon Thy Holy Catholic Church throughout all the world. Illuminate her ministers with true knowledge, and understanding of Thy Word. Send down the healthful dew of Thy grace upon all her congregations. Deliver her from false doctrine, heresy, and schism ; and clothe her with the beauty of R 258 Appendix No. VI. holiness and peace. Reveal Thy glory among all nations, remove all that opposes Thy Holy Gospel, and hasten the full victory of Thy kingdom ; through Jesus Christ our Lord. ALMIGHTY and most merciful Father, we bless Thy holy name, for all Thy servants departed this life in Thy faith and fear : beseeching Thee that Thou wilt give unto us grace so to follow their good examples, that we with them may be partakers of Thy heavenly kingdom. Grant this, O Father, for the sake of our only Mediator and Advocate, Jesus Christ. Aor Kings and all in authority. O GOD, King of kings, and Lord of lords, from whom proceedeth all power and dominion in heaven and on earth, most heartily we beseech Thee to look with favour upon Her most sacred Majesty Queen Victoria, Albert Edward Prince of Wales, the Princess of Wales, and all the members of the Royal Family. Imbue all in authority with the spirit of wisdom, goodness, and truth, and so rule their hearts and bless their endeavours, that law and order, justice and peace, may everywhere prevail. Preserve us from public calamities; from pestilence and famine; from war, privy conspiracy, and rebellion ; and from all national sins and corruption. Make us strong and great in the fear of God, and in the love of righteous- ness; so that, being blessed of Thee, we may become a blessing to all nations, to the praise of the glory of Thy grace; through Jesus Christ our Lord. For all sorts and conditions of men. GOD, the Creator and Preserver of all mankind, we implore Thy mercy in behalf of all sorts and con- ditions of men, that it may please Thee to visit them with Thy most compassionate help, according to their manifold necessities and wants. [Especially we beseech Thee to show pity upon all widows and orphans, upon all prisoners and captives, upon all sick and dying persons, upon all Appendix No. VI. 259 who are desolate and afflicted, and upon all such as are persecuted for righteousness' sake, and for any such known to ourselves, whom we name in our hearts before Thee.] Enable them to look unto Thee, O most merciful Father, and to call upon Thy name, that they may find Thee a present Saviour in their affliction and distress; and let it please Thee to deliver them, and raise them up in due time, giving them patience in all their sufferings, the rich comfort of Thy grace here below, and eternal joy with Thee in the kingdom of Thy glory ; through Jesus Christ our Lord. THE THANKSGIVING. O LORD, open Thou our lips; And our mouth sha// show forth Thy praise. In goodness art Thou exalted, O Lord our Father, for ever and for ever. We magnify Thee ; we worship Thee ; we give thanks unto Thee. We bless Thee for our crea- tion, preservation, and all the blessings of this life. Above all, we praise and bless Thee for the gift of Thy Son our Saviour, for the gift of Thy Spirit our Comforter, for the ministration of Thy holy angels, for the example of Thy Saints and martyrs, for the holy sacraments and all the means of grace, and for the hope of an eternal weight of glory. Let the memory of Thy goodness, we beseech Thee, fill our hearts with joy and thankfulness unto our lives' end ; and let no unworthiness of ours provoke Thee to withhold from us any needed good, seeing that all Thy blessings come not by our desert, but only through the merit and mediation of Jesus Christ our Lord. CONCLUDING INTERCESSION. ALMIGHTY and ever-living God, most merciful Father, in whose presence our Lord Jesus Christ, High Priest and Advocate on our behalf, continually abides, pleading the merits of His passion and making intercession for us; we humbly beseech Thee mercifully to look down upon us, Thine unworthy servants, coming before Thee in His Name ; and, for the merits of His Sacrifice, hear Thou 26O Appendix No. VI. in heaven Thy dwelling-place the supplications, and answer the prayers, which have been presented before Thee in Thy holy Church. Pour out the abundance of Thy pity upon all Thy creatures; establish Thy Church with heavenly grace; gather unto Thyself the full number of Thine elect ; and hasten the coming and kingdom of Thy Son. And unto Him with Thyself, O Father Almighty, and with the Holy Ghost, one living and true God, be all honour and glory, worship and praise, now and for ever- II] Ore. Amen. Then shall be sung this HYMN. When the Architect Almighty had created heaven and earth, Temple of the glorious Godhead, Angels shouted at their birth ; Morning stars in holy concert sang a joyful jubilee, And the whole creation chanted, “Hallelujah, Lord, to Thee ” * *. In a moving Tabernacle Thou of old didst deign to dwell, In the darkness and the stillness of the holy oracle ; In the cloud Thy power was shrouded, in the fire Thy glory shone, - In the consecrated Temple of the princely Solomon. God in human flesh appearing, shrining man in Deity, In the Temple was presented ; and the Temple's Lord was He : In the Temple holy Jesus as a Child and Teacher sat, And the Feast of Dedication “God with us” did celebrate. O'er the font's baptismal waters may the Holy Spirit move, Quick’ning through the holy laver with regenerating love : Lord, be ever at Thy Table, feeding there with heavenly food, Pardoning, refreshing, cleansing, with Thy Body and Thy Blood. Appendix No. VI. 26I May Thy ministers be faithful, sowing here the seed divine, Seed of Evangelic doctrine, and of holy discipline; May Thy people bear abundant fruits of faith and love to Thee, And in heaven by Angel-reapers may they safely garnered be. Here to-day an earthly temple to Thy name we dedicate, And we pray Thee, by Thy Spirit, us, O Lord, to consecrate ; Consecrate us to be temples of the Blessed Three in One, Founded on Apostles, Prophets, Jesus Christ the Corner- Stone. So when earthly temples shall be all dissolved in the dust, We may at the Resurrection rise in glory with the just, When the heavenly city, shining and adornéd as a bride For her husband, with Thy presence shall, O Lord, be glorified; When that holy city, gleaming with its jewels, pearls and gold, Shall descend, and in its portals all the risen saints enfold; May we in its light eternal sing with all the heavenly host, Glory be to God the Father, to the Son, and Holy Ghost, Amen. Then may be said this PRAYER, Aor ///u?/zzmation. O GOD, who hast promised that in the last days the mountain of the Lord's house shall be exalted above the hills, and all nations shall flow unto it; send forth Thy light and Thy truth now unto Thy servants; leading them in the paths of Thine ordinances, and in the ways of Thy commandments; that we and Thy whole Church, perfect in every member, complete in holiness and instructed in righteousness, may be presented before Thee without spot or blemish, in the day of the appearing and kingdom of the Lord Jesus. Amen. 262 Appendix No. VI. Thereafter a SERMON shall be £reached, concluding with the ASCRIPTION OF GLORY. NTO the Father, and unto the Son, and unto the Holy Ghost, One God, be ascribed in the Church all honour and glory, might, majesty, dominion, and blessing, now, henceforth, and for ever. Amen. Then shall be sung— O God of Bethel ; by whose hand Thy people still are fed : Who through this weary pilgrimage hast all our fathers led : Our vows, our pray'rs, we now present before Thy throne of grace; God of our fathers be the God of their succeeding race. Through each perplexing path of life our wand'ring footsteps guide; Give us each day our daily bread, and raiment fit provide. O spread Thy cov’ring wings around, till all our wand'rings cease, And at our Father's lov’d abode our souls arrive in peace. Such blessings from Thy gracious hand our humble pray'rs implore; And Thou shalt be our chosen God, and portion evermore. To Father, Son, and Holy Ghost, the God whom we adore, Be glory as it was, and is, and shall be evermore, Amen. Appendix No. VI. 263 The Collection shall then be taken, and these prayers, or such additional Arayers as the occasion may require, may be said— LESSED be Thy Name, O Lord our God, that it hath pleased Thee to put into the hearts of Thy servants to erect an house to Thy worship and service. Bless, we humbly beseech Thee, all those by whose pains, care, and cost this work is happily begun. Bless their families and their substance. Remember them concerning this ; wipe not out this kindness that they have showed for the house of their God. Accept, O God, these our offerings. And grant that all who shall enjoy the blessing of this place may use it thankfully to Thy glory, through Jesus Christ Our Lord. Amen. BLESSED be Thy Name, O Lord God, that it hath pleased Thee to have Thy habitation among the sons of men, and to dwell in the midst of the assembly of saints. Bless, we beseech Thee, the service of this day, and Thy word which hath been preached; and grant that, in this place now set apart to Thy honour, Thy Holy name may be worshipped in truth and purity to all generations; through Jesus Christ our Lord, who ever liveth and reigneth with Thee, O Father, in the unity of the Holy Ghost, one God, world without end. Amen. THE BENEDICTION. THE peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of His Son Jesus Christ our Lord ; and the blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you, and remain with you eVern) Ore. Amen. Silence shall then be £ež for a brief space, after which the Clergy and Elders will retire by the Western door, in the reverse order of their entry, the Congregation thereafter retiring. 264 Appendix No. VII. APPENDIX NO. VII. LIST OF PREACHERS AND TEXTS DURING DEDICATION OCTAVE. THE following memorandum contains the names of Preachers at the services of the Dedication of Govan Parish Church, and its octave, along with the Texts from which they preached. DEDICATION SERVICE, Saturday, May 19, 1888 : The Rev. John Macleod, D.D.—“I have declared unto them Thy name, and will declare it; that the love wherewith Thou hast loved Me may be in them, and I in them ’’ (St John xvii. 26). HoLY COMMUNION, Sunday, May 20 : The Rev. A. K. H. Boyd, D.D., St Andrews Parish—“As one whom his mother comforteth, so will I comfort you ; and ye shall be comforted in Jerusalem " (Isaiah lxvi. I 3). *. AFTERNOON SERVICE, Sunday, May 20 : The Very Rev. Principal Caird, D.D., LL.D., Glasgow University— “Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God’’ (St John iii. 3). CHILDREN's SERVICE, Sunday, May 2 o : The Rev. William Vassie, B.D., Castleton Parish—“David said to Saul, Let no man's heart fail,” &c. (1 Samuel xvii. 32-54). Even ING SERVICE, Sunday, May 2 o : The Rev. A. K. H. Boyd, D.D., St Andrews Parish—“Never- theless I tell you the truth ; it is expedient for you that I go away : for if I go not away, the Comforter will not come unto you ; but if I depart, I will send Him unto you’’ (St John xvi. 7). Appendix No. VII. 265 EVENING SERVICE, Monday, May 2 I : The Rev. W. W. Tulloch, B.D., Maxwell Parish—“At that day ye shall ask in My name: and I say not unto you, that I will pray the Father for you’’ (St John xvi. 26). Even ING SERVICE, Tuesday, May 22 : The Rev. David Hunter, B.D., St Mary's, Partick—“There shall be no more curse : but the throne of God and of the Lamb shall be in it; and His servants shall serve Him ; and they shall see His Face ; and His Name shall be in their foreheads” (Rev. xxii. 3, 4 ; cf. Job xiv. 1, 2). Even ING SERVICE, Wednesday, May 23: The Rev. E. L. Thompson, Hamilton Parish—“Now will I sing to my well-beloved a song of my beloved touch- ing his vineyard,” &c. (Isaiah v. 1-7). Even ING SERVICE, 7%ursday, May 24 : The Rev. T. B. W. Niven, Pollokshields Parish—“Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” (I Cor. iii. 16). - EVENING SERVICE, Friday, May 25 : The Rev. James Cooper, M.A., East Parish, Aberdeen—“As some spake of the temple, how it was adorned with goodly stones and gifts, He said, As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down " (St Luke xxi. 5, 6). EVENING SERVICE, Saturday, May 26 : The Rev. George W. Sprott, D.D., North Berwick Parish— “In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me, and drink” (St John vii. 37). HOLY COMMUNION, Sunday, May 27 : The Rev. John Macleod, D.D.—“Bless the Lord, O my soul : and all that is within me, bless His holy Name” (Psalm ciii. 1). EVENING SERVICE, Sunday, May 27 : The Very Rev. Professor William Milligan, D.D., Aberdeen Uni- 266 Appendix No. VIII. versity—“The glory which Thou gavest Me I have given them ; that they may be one, even as We are one : I in them, and Thou in Me, that they may be made perfect in one ; and that the world may know that Thou hast sent Me, and hast loved them, as Thou hast loved Me” (St John xvii. 22, 23). APPENDIX NO. VIII. SUBJECTS OF WINDOWS IN GOVAN PARISH CHURCH. THE following memorandum indicates the subjects treated in the various windows which have been filled with stained glass. As the church is not oriented, references to the points of the compass are conventional. I. THE MACLEOD MEMORIAL WINDow (C. E. Kempe). This window consists of three lancet-shaped lights, sur- mounted by a large circular light. As the “East’ window, it is devoted to a comprehensive representation of the Re- demptive Work of our Lord. The three lancet lights contain scenes illustrative of the Incarnation, the Atonement, and the Resurrection. In the left-hand light, from the base upwards, the scenes are: The Annunciation of the Blessed Virgin ; The Nativ- ity with the worshipping Shepherds; The Visit of the Magi and their Adoration; The Presentation in the Temple. In the central light the scenes are: The Agony in the Garden of Gethsemane; The Bearing of the Cross on the Way to Calvary; The Crucifixion, with St Mary and St John in attendance. In the right-hand light the scenes are: The Entomb- Appendix No. VIII. 267 ment in the Garden ; The Descent into Hades, and our Lord preaching to the Spirits in Prison; The Visit of the Holy Women to the Sepulchre; Our Lord's Appearance to St Mary Magdalene. In the large circular light, the Central Figure represents our Lord enthroned in glory surrounded with the seven Lamps which are the seven Spirits of God; encircling the Figure of our Lord is a blue Ring shadowing forth the Seraphim, and an outer red Ring shadowing forth the Cherubim ; outside these Rings the margin is filled with attendant saints and angels disposed in rows : in the lowest row — St Austin, St Columba, the Prophet Isaiah, the Prophet Daniel, St Kentigern, the Venerable Bede ; in the second row—St Paul, St Peter, St Margaret of Scotland, St Cecilia; in the third row—St John Baptist, St Stephen, St Andrew, St John the Evangelist; in the highest row— angels representative of six of the nine orders. II. THE “WEST * WINDow (C. E. Kempe). This window consists of three large lancet-shaped lights. The general subject is our Lord as the King of Angels. In the central light, from the base upwards, the subjects are: The Choir of Angels; The Archangel Michael slaying the Dragon ; Our Lord enthroned as King. In the left-hand light the subjects are: The Choir of Angels; The Archangel Raphael. In the right-hand light the subjects are: The Choir of Angels; The Archangel Gabriel. III. THE CLERESTORY WINDows (C. E. Kempe). On the “South * side there are five large windows and one smaller window, all lancet-shaped ; on the “North " side there are three large and one small ; the general subject of the whole series being—“The witnesses of the Resur- rection.” The series reads from “East” to “West " on the “South * side, and from “West’” to “East ’’ on the “North '' Side. 268 Appendix No. VIII. The subjects of the “South * windows are— 1. St Peter and St John at the Holy Sepulchre (St John xx. 3-1 oy; surmounted by the Figure of St John the Evangelist. 2. The Appearance of our Lord to St Mary Magdalene (St John xx. 1, 2, 1 1-18); surmounted by the Figure of St Mary Magdalene. 3. The Appearance of our Lord to the Holy Women (St Matthew xxviii. 9, Io); surmounted by the Figure of St Peter (St Luke xxiv. 34). 4. The Appearance of our Lord to St Thomas among the Apostles (St John xx. 24-29); surmounted by the Figure of St Thomas. 5. The Appearance of our Lord in a mountain in Galilee (St Matthew xxviii. 16-20, 1 Corinthians xv. 6); surmounted by the Figure of St Paul (8). 6. The Figure of St James, The Lord's Brother (1 Corinthians xv. 7). The “North " clerestory windows have not yet been filled with stained glass; but the sequence of subjects to Complete the scheme was arranged in consultation with the late Mr Charles E. Kempe as follows – 7. The Figure of the Patriarch Job (Job xix. 25-27). 8. The Appearance of our Lord at the Sea of Tiberias (St John xxi. I-24); surmounted by the Figure of the Prophet Jonah (Jonah i. 17; St Matthew xii. 38-41). 9. The Appearance of our Lord to the Apostles in the evening of Easter Day (St John xx. 19-23); sur- mounted by the Figure of the Patriarch David (Acts ii. 25-32). Io. The Appearance of our Lord on the way to Emmaus (St Luke xxiv. I 3-35); surmounted by the Figure of St Luke. IV. THE TRANSEPT WINDows (C. E. Kempe). Beneath Appendix No. VIII. 269 the Gallery there are two windows, each consisting of three lancet-shaped lights. 1. The subject of the central light is an allegorical representation of the grace of Faith. The lights on either side exhibit respectively the Figures of Noah and Abraham as Old Testament ensamples of that grace. 2. The subject of the central light is an allegorical representation of the grace of Hope. The lights on either side exhibit respectively the Figures of Moses and Joseph as Old Testament ensamples of that grace. Above the gallery, surmounting the Faith and Hope windows, are two circular cusped windows, the subjects of which respectively are:— 1. The Angel of Faith ; 2. The Angel of Hope. V. WINDows BETweFN CHANCEL AND CHAPEL (Zeaſon, Butler, and Bayne). The subjects of these two windows in the “East ’’ wall, the former beneath “the Chancel Gallery,” a window of three lancet-shaped lights, the latter above “the Chancel Gallery,” a circular cusped window, are :- 1. The Supper at Emmaus; 2. Our Lord blessing Little Children. VI. THE CHAPEL WINDows. The chapel is lighted by one large “East" window, and by ten small windows with cusped heads: eight in the “North '' wall, and two in the “South '' wall. The “East" window (Clayton and Bell) consists of three lights with cusped heads. Its general subject is “The power of our Lord.” In the central light the principal subject is the Crucifixion, with St Mary and St John in attendance (the Cross as the instrument of 27O Appendix No. VIII. Christ's power); beneath the cross is the scene of the Stilling of the Storm (Christ's power over nature). In the left-hand light, from the base upwards, the scenes are: The Healing of the Sick of the Palsy (Christ's power over sickness); The Cleansing of the Leper (Christ's power over sin). In the right-hand light the scenes are: The Raising of Jairus's Daughter (Christ's power over death); The Legion of Devils cast out (Christ's power over evil spirits). The general subject of the whole series of side windows is “Old Testament Types of Intercession ”—a subject ap- propriate to the use of the chapel for offices of Interces- sion. The series reads from “West " to “East ’’ on the “North * side, and from “East’ to “West’” on the “South * side. The subjects of the “North '' windows are— I. Abel's Blood crying out for Vengeance; surmounted by the Figure of Abel. 2. The Altar and the Rainbow ; surmounted by the Figure of Noah. 3. Abraham interceding for the Cities of the Plain ; surmounted by the Figure of Abraham. 4. Jacob wrestling with the Angel; surmounted by the Figure of Jacob. 5. The Hands of Moses held up ; surmounted by the Figure of Moses. 6. Aaron standing between the Living and the Dead ; surmounted by the Figure of Aaron. 7. David's Intercession for his People; surmounted by the Figure of David. 8. Solomon’s Prayer at the Dedication of the Temple ; surmounted by the Figure of Solomon. The subjects of the “South '' windows are— 9. The Altar on Mount Carmel ; surmounted by the Figure of Elijah. Io. I)aniel's Confession of National Sin ; surmounted by the Figure of Daniel. Appendix No. IX. 271 VII. THE BAPTISTERY WINDows (Shrigley and Hunt). The Baptistery is lighted by one small square-headed “East’ window, and by six small lancet-shaped windows in the “South '' wall. The subject of the “East ’’ window, which lights the Font, is “The Good Shepherd.” The general subject of the whole series of side-windows is “The Incarnation.” The series reads from “West” to “East.” The particular subjects are— 1. The Salutation of the Blessed Virgin and Elizabeth surmounted by the Figure of Elizabeth. 2. Zacharias and the Angel; surmounted by the Figure of Zacharias. <- 3. The Naming of St John Baptist; surmounted by the Figure of St John Baptist. 4. The Annunciation of the Blessed Virgin; surmounted by the Figure of the Angel Gabriel. 5. The Nativity; surmounted by the Figures of the Madonna and Child. 6. The Presentation in the Temple; surmounted by the Figure of Simeon. APPEND IX NO. IX. NOTE REGARDING CONTRIBUTORS TO CHURCH Bl-JILDING FUND. No list of contributors and of contributions to the Church Building Fund was ever published. Besides the acknow- ledgment of “unspeakable” indebtedness to Mrs John Elder, already quoted in a footnote, the following references to those from whom important help had been 272 Appendix No. IX. received occur in the Parish Magazine at the date of the Dedication of the Church : “Mrs Smith of Jordanhill was the first among the heritors to subscribe in the earlier stages of the work. We were also much encouraged by the sympathy and interest shown by the late Sir William Stirling Maxwell at a time when our objects were only very imperfectly understood. Much encouragement was subsequently derived by the promise of 24, Iooo from the Misses Steven of Bellahouston’ [whose further contribution of “A 1 2 oo to the erection of what is now known as the Steven Chape/* is also alluded to] “and of 24, Iooo from the then firm of Messrs Elder & Co. Generous help was also given by the late Mr Dixon of Govanhill, and by many firms connected with all parts of the Parish.” “I wish that I could give an exhaustive list of all who, by their contributions or otherwise, have thus far helped us; but such a list would necessarily be incomplete, even if I were to attempt it, and I am not at liberty to mention some whose sympathy has never failed. Among the pres- ent representatives of the heritors Mr Myles of Deanside and Mr David Baird, and among heritors, Mr Fleming of Kelvinside, have been of much service, constantly at- tending the many heritors' meetings which have been held, and while looking to the heritors’ interests furthering our work. The late Mr George Black, who held the office of heritors’ clerk, now worthily filled by his son, Mr William George Black, was of much assistance in promot- ing the good understanding which has existed between the session and the heritors. Our heartiest thanks are due to Messrs Forbes, Bryson, and Carrick, for freely giving their valuable professional services to the session in the adjustment of all legal matters connected with the erection of the Parish Church. We have been laid under special obligation to Sir William Pearce for most generous consideration and helpfulness in various ways. And though this narrative is principally concerned with our undertakings in the Western district of the Parish, I cannot refrain Appendix No. X. 273 from adding here, with deep gratitude, the names of Mr James A. Campbell of Stracathro, and Mr Peter Forbes, without whose timely and liberal help the Church Ex- tension Movement at Oatlands in the Eastern district would have been almost hopelessly embarrassed. Alas ! many of those who took part in our work in its earlier stages have already (some of them as it might seem to us prematurely) passed away, and among them no names are more deserving of honour than those of the late Mr Connal Rowan, who took the deepest interest in the new Parish Church, and in his connection with the heritors gave most valuable help ; and the late Mr James Donald, for a long time the Treasurer of our Church Building Fund—a man of Sterling qualities and a most devoted and true-hearted worker.” Elsewhere and at a later date Dr Macleod refers to the additional and munificent con- tributions of Sir William Pearce and Lady Pearce. APPEND IX No. X. LIST OF DIR MACLEOD’S ASSISTANTS. THE following list contains the names of assistants who served Govan Parish Church during the ministry of Dr John Macleod. The names of interim assistants, and of ministers and assistants who had separate charge of Missions or Mission Churches within the Ecclesiastical Parish, are not included. The Rev. Mr Wilson (in office at Dr Macleod's ad- mission). The Rev. Charles James Watt, M.A., Polwarth. S 274 Appendix No. XI. The Rev. Robert Macpherson, D.D., Elgin. The Rev. W. R. Cruikshank, B.A., Canada. The Rev. William May, M.A., St Luke's, Lochee. The Rev. John Currie Hutton, Musselburgh. The Rev. Walter F. Low, B.D., Kilmarnock (2nd charge); died minister-elect of St Andrew's, Glasgow. The Rev. William Vassie, B.D., Castleton. The Rev. Roger Sandilands Kirkpatrick, B.D., Yarrow. The Rev. Samuel D. M'Connell, B.D., Pollokshaws. The Rev. Charles Robertson, B.D., Fearn. The Rev. Robert Mitchell, M.A., Australia. The Rev. Archibald Jamieson, M.A., Edinburgh. The Rev. William H. Macleod, B.D., Buchanan. The Rev. A. S. Dingwall Scott, M.A., Burnbank. The Rev. D. R. Henderson, M.A., Lecropt. The Rev. George Bell, M.A., Mus.D., St Kenneth's, Govan (in office at Dr Macleod's death). The Rev. Francis D. Broun, B.D., St Margaret's, Glasgow S. (in office at Dr Macleod's death). APPENDIX NO. XI. MEMORANDUM RELATING TO ASSISTANTS’ WORK. THE following memorandum relating to Assistants’ Work belongs to the later period of Dr Macleod’s Ministry. Particular arrangements mentioned in it were of course modified from time to time as circumstances required. Appendix No. XI. 275 GOVAN PARISH C H U R C H. A S S I S T A N T S' W O R. K. L–SUNDAY SERVICEs. ALL should be at Vestry, if possible, not later than 15 minutes before the hour of Service. - In order to the better realization of the sacred work entrusted to us, and of our dependence on the HOLY SPIRIT, silence should be observed (so far as regards all ordinary conversation) for five minutes previous to the Vestry prayers. The Westry Prayers should be said five minutes before the hour of Service. It should be remembered that we are responsible for setting an example to the congregation of reverence in worship. We should, therefore, endeavour to fulfil with the utmost concentration of attention and fervour of spirit, the various acts of Divine Service. - It is specially incumbent on us to uphold the preacher in a sympathetic and intercessional spirit—by praying for him, both beforehand and also while he is actually engaged in his work. He should be able to lean to the uttermost on this help. The lessons should be studied beforehand so that they may be read as the oracles of God. They should be read clearly and sonorously: and the Ascription of Bless- ing at the close should always be said with the deepest reverence. The rotation of reading will be fixed at the meeting on previous Saturday. The order in which assistants may be called to preach at the evening or other services will, as a rule, be fixed a week beforehand at the Saturday meeting. As a precaution against possible circumstances, illness, 276 Appendix No. XI. &c., each assistant is, however, expected to have always in readiness a sermon which he can preach, even if suddenly called upon. This will be found, ordinarily, to impose no great burden. The preparation of a new sermon every three or four weeks should be an invariable rule if an assistant is to derive the full advantage from the period of his probation, and to be adequately prepared for the strain of the full parochial charge to which he looks forward. The power of preaching is with God. “Some preachers prepare only their sermons : others also prepare them- selves.” One great help is to ask beforehand “what do I hope to achieve by this sermon P” When all we can do is done let us remember the Word :– “THE HOLY GHOST SHALL TEACH YOU IN THE SAME HOUR WHAT YE OUGHT TO SAY.” ||.—WEEK-DAY SERVICES. The rotation of duty at the Week-day Services will be fixed week by week on Saturdays. The Assistant responsible should endeavour to be at the Vestry ten minutes before the hour of service. The proper conduct of Daily Service requires in a special degree the preparation of a few minutes devoted to the recollection of the presence of God, and to private prayer. It should be our endeavour to offer the intercession always with fervour of desire. This gift the HOLY SPIRIT can alone impart. This Service should be carefully gone over beforehand, so that it may be properly rendered in every detail, and with due regard to the appointed limits. It is expected that Assistants will attend the Week-day Services (even when not conducting them) as frequently as possible. All are expected to be present at the Saturday Evening Service following on the Meeting of Minister and Assistants. Appendix No. XI. 277 |||—|NSTRUCTION MEETINGS. It is the duty of an Assistant to call, in the Week preceding the first Instruction, on the persons in his district whom he thinks should be specially encouraged to come forward, and to do all in his power to induce them to attend. A call on the evening of the Instruction may often be of help and need not occupy much time. IV.-M OTHERS’ MEETINGS, At Mothers' Meetings, &c., the exposition or address should not exceed (including prayer) 2 o minutes. It should take up one of the lessons of the day, and should be simple and suited to the special circum- stances of such a Meeting. V.—FARO CHIAL V |S|TATION, House to house Visitation is to be carried on Weekly, without intermission (except by pre-arrangement) from 1st of October to last week of June. Every Assistant is expected to visit at least fifty families a Week, exclusive of visits to the sick, or visits apart from door to door work or merely nominal calls (e.g., when, a family being out, the information required can be otherwise got, or when, from special circumstances of Church connection, a family does not require a pro- tracted call). The above requirement is based on the assumption that fifteen minutes are given, on an average, to each family. Words of counsel, encouragement, or warning, according to the circumstances, should be spoken in every family, and prayer should invariably be offered up. It is the duty of the Assistant to leave a Table of the Services with every non-church-going family, and (accord- 278 Appendix No. XI. ing to his discretion) with any others who will receive it. These Tables should be corrected up to date beforehand, and should be explained to the people, so far as their circumstances require. The opportunities afforded by the frequent Communions, the Daily Service, the Children's Service, &c., should be often pressed upon them. The circumstances of each family should be recorded, in the manner required, in the Visitation Books. The Assistant is to enter Weekly, in the proper book kept at Vestry, the Names and Addresses of such persons in his district as he thinks should be specially invited to Instruction Meetings. The Assistant is also to enter in the proper book the Names and Addresses of persons whom he finds in his district professing to have Communicant's Certificates. It is his duty to follow up all such cases, and, by renewed calls, to do all in his power to bring them to the Church, to prevent them from lapsing, or to recover them from carelessness. In the case of persons professing to have been Com- municants in other parishes from which they have come, the Assistant should ascertain all the necessary particulars and (after obtaining their permission) Write for their certificates. A careful record should be made of young persons approaching the age at which they should become Com- municants, and also of children attending no Sunday School. The names of such children should be given to Workers, who will bring them to the schools, and Assistants are responsible for seeing that all that is possible is done to secure this end. Assistants superintending Sunday Schools should be able to report as to the progress made in this matter. Assistants are expected to hold at least two household meetings in their district weekly. Two meetings can be held on the same evening. They need not last more than Appendix No. XI. 279 half-an-hour. The simpler and more direct and practical the address is the better. The Assistants’ books should shew by a clear line of division each week's work, and the dates of the visits should invariably be entered. The Visitation books as made up should be left at Vestry on the last Saturday of every month. A full report for the month should be in readiness, and left at Vestry after Evening Service on the day of the meeting of the Evangelistic Association. It is to be remembered that perseverance in Parochial Visitation on these lines is indispensable. It is a form of work which demands much fidelity and patience. But the blessing resulting from it both to the parish and to the worker is of the highest. VI.-EVENING VISITATION, In the case of men who cannot be seen at any other time, and in cases where a call in the Evening is (as is often the case) specially asked, Evening visits should be made. It is very in portant never to neglect any request made for such. V||.—VISITATION OF THE SICK. The Sick list will be revised every Saturday, and the visitation arranged for the following week. As a rule each assistant should deal with the cases of his own district. Such cases as arise suddenly will fall to be dealt with by arrangement, or by the first who receives the message. In visiting the sick it is of the highest importance that the duty should be entered upon with prayer, and that the passages of Holy Scripture which seem most suitable should be selected beforehand. The minister should pray in private for the sick persons he visits, and should remem- __* 28O Appendix No. XI. ber them in his spirit and name them secretly in the daily intercession. He should follow them to the uttermost with solicitude, endeavouring to do all that in him lies to lead them into conscious peace with God through Jesus Christ. V|||.—SUNDAY SCHOOLS. An Assistant in charge of a Sunday School is responsible for seeing that its efficiency is maintained, as regards good order, proper distribution of classes, and adequate supply of teachers, and, in short, for its growth and prosperity, and should at once report on matters requiring conference or special attention. |X,-GENERAL WORK. Assistants are expected to co-operate loyally and sympathetically in every detail of the parochial work, correspondence, &c., so far as may be in their power, and to do their utmost, during the working months, for the good of the parish. X. —HOLIDAYS, It is intended that every Assistant should have a full month's holiday in Summer, and one clear week at or after Christmas, JOHN MACLEOD, D.D., Minister of Govan Parish. Appendix No. XII. 28I APPENDIX NO. XII. LIST OF MEMBERS OF GOVAN KIRK-SESSION IN I 888. THE following list contains the names of the Members of the Kirk-session of Govan Parish at the date of the Dedication of the Parish Church. The names marked with an asterisk are those of Elders who served the Parish Church. The rest are those of Chapel Elders. *The Rev. John Macleod, D.D., Govan Manse, Ibrox, AModerator. *Mr Thomas Duncan, Moss Farm, Govan. *Mr Robert Adam, 3 Helen Street, Govan. *Mr James Elder, 66 Langlands Road, Govan, *Mr John Macfarlane, 2 Brighton Terrace, Govan. *Mr James Lyburn, 390 Dumbarton Road, Partick. *Mr John Tweedie, Io 5 Langlands Road, Govan. *Mr Robert MacMaster, 2 Linthouse Buildings, Govan. *Mr James Donald, 909 Govan Road, Govan. *Mr Alexander K. Cowie, 18 Linthouse, Govan. *Mr Archibald Crawford, 4 Cecil Street, Govan. *Mr William Henderson, 3 Craigton Cottages, Govan. *Mr Peter Mitchell, 1 3 Carmichael Street, Govan. *Mr James MacDougall, 57 Langlands Road, Govan. *Mr John Wilson, 3 Royal Terrace, Park Drive Road, Govan. Mr Duncan M'Naughton, Io 3 Cathcart Road. Mr Matthew Watson, 35 Cathcart Road. Mr John Gardner, 16 Govanhill Street. Mr James Perie, 34 Allison Street. Mr Robert Bryson, I 14 Allison Street. 282 Appendix No. XII. Mr William Mahan, 3 Dixon's Avenue. Mr Willian Blane, 14 Langside Road. Mr William Bookless, 1 I Regent Crescent, Langside. Mr Alexander Smith, 3 Hampden Terrace, Mount Florida. Mr Hugh M“Dougall, jun., 17 Hampden Terrace, Mount Florida, Mr John Scott, 3 May Terrace, Mount Florida. Mr Josiah Rogers, 12 Lorne Place, Mount Florida. Mr Samuel Hillhouse, 16 Carfin Street, Govanhill. Mr James Stewart, 52 Gilmour Street. Mr Sandilands, 273 Crown Street. Mr Law, 4o Robertson Street. Mr Alexander, 42 Apsley Place. Mr Goodfellow, Campbellfield Schoolhouse. Mr M'Pherson, Oatlands Schoolhouse. Mr Strang, 412 Govan Street. Mr Oliver, 426 Crown Street. x Mr Robert Blyth, I Montgomerie Quadrant, Kelvinside. Mr Robert Smith, 46 Westbourne Gardens, Kelvinside. Mr James Christie, M.D., 2 Great Kelvin Terrace, Kelvinside. *Mr Archibald Craig, I 56 St Vincent Street, Glasgow, Session C/e7%. * *Mr James Donald, 8 Osborne Terrace, Govan, Session f 7%reasurer. Appendix No. XIII. 283 APPENDIX No. XIII. CONCLUDING NOTE. IN order that an illustration might be given of the manner in which Dr Macleod utilised occasions for the instruction of his congregation, it was intended to include among the appendices a reprint of the speech referred to on page 36 (note I), as reported at considerable length in the issue of The Glasgow //erald dated 29th October 1884. The intention has not been carried out because reflection seemed to throw doubt upon its propriety. Dr Macleod was accustomed, whenever he found it possible, to revise the reports of those speeches which he deemed to be of special importance, often visiting the newspaper offices in Glasgow late at night for the pur- pose; and in the absence of certainty that this particular report had been thus revised, its reproduction here in the form of an example appeared liable to objection. The Editor of The Glasgow Herald is, however, thanked for the permission conceded to the lecturer to make use of the report in question as well as of other material. The lecturer desires also to acknowledge his great indebted- ness to Mr Archibald Craig, LL.B., for the advantage of access to a valuable set of volumes containing newspaper cuttings carefully indexed, as also to the Reverend John MacGilchrist, B.A. (Oxon.), B.D., for the use of books and papers borrowed from the Record Room at Govan Parish Church. He has been farther laid under obligation by the Kirk-session of Govan Parish, by the clerk and officials of Govan Parish School Board, by Lieut.-Colonel John N. Macleod, by the Editor of Zife and Work, by the Reverend William May, M.A., by the Reverend William Vassie, B.D., 284 Appendix No. XIII. by Mr John Arthur Brown, F.S.A.Scot, by Miss Rae, D.C.S., and by many more friends than he is able to specify individually, for facilities granted, for information supplied, and for the verification of facts. To the Reverend Dr H. J. Wotherspoon, to the Reverend Francis D. Broun, B.D., and to his brother, the Reverend J. M. Kirkpatrick, B.D., he owes much for their kind trouble in reading the proofs of the lecture and for many suggestions made. And he would be unjust to himself, and unappreciative indeed, were he to neglect the expression of his warmest gratitude to Miss Goodfellow, of Vinicombe Street, Hill- head, for her invaluable assistance in arranging papers relative to Dr Macleod’s ministry, in searching for and transcribing references, and in making type-written copies of many documents. - - PRINTED BY WILLIAM BLACKWOOD AND SONS. EOUND Ar’R 221919 univ. of M. - Nº.