From the first, Dr. Anderson secured a rare measure of popularity as a preacher. His zeal, energy, and power were acknowledged on all hands, and it is no small tribute to his genius and popularity that in a city where Dr. Chambers was still in the zenith of his fame, where Dr. Wardlaw had built up his splendid reputation, and where, last but not least, Edward Irving was making his magic influence felt, Dr. Anderson was able, not only to hold his own, but to make fresh friends and admirers every day. He seemed to have a special talent for drawing the multitude about him. And yet it was not done by any dexterous shuffle of the theological cards, or by pandering to the morbid passions and tickling the vanities and weaknesses of his hearers. He never hesitated to tell his hearers that they were poor, and miserable, and blind, and naked. Thackeray has ridiculed the idea of a man with a long rent-roll, and a comfortable cushioned pew, believing himself to be a miserable sinner; but, he must have been obtuse indeed who would not wince under this rough and bizarre, but terribly earnest and fervid preacher. For a long period he gave a series of evening lectures which were crowded to suffocation, and as the fame of him went abroad throughout all the city, he was often the cynosure of eyes that were neither friendly nor devout. But, if he sometimes failed to make a deep impression, he always succeeded in persuading his hearers of the seriousness and importance of eternal things, so that "many who came to laugh remained to pray."
In most of the great political and ecclesiastical controversies of his day, Dr. Anderson has stood forward as the unflinching champion of justice and mercy. He was a prominent and effective speaker on the Voluntary question; and he rendered effective service to the movement for the repeal of the slave trade. Besides these pet themes, Dr. Anderson has always been a vigorous assailant of Popery, on which he has spoken perhaps more frequently, and with greater effect, than any other man of his time. During his crusade against Popery he received an anonymous letter threatening that if he proceeded with his lectures on the subject of the Mass, his life would be in danger. Nothing daunted, however, he sent the anonymous letter to the head of the Roman Catholic Church in Glasgow, with the intimation that it was still his intention to persevere with his lectures despite threats and cajolery. About this time he challenged to a public discussion the well-known Dr. Cahill, who was then regarded as the champion of the Romish Church in this country. His challenge was respectfully declined; but so bitter was the animus raised against him that on more than one occasion he had to be escorted to the platform of the City Hall by policemen. Finally, he overcame the opposition of the Papists so far as to secure a patient hearing, and it has since been admitted that his lectures were greatly instrumental in arousing public opinion to a just sense of the errors and insidious influence of the priests and the Papacy. There are, doubtless, not a few still living in Glasgow who will remember Dr. Anderson's scathing denunciations of American slavery and the strong sympathy which, from the outbreak of the civil war, he expressed with the Federals. When Henry Ward Beecher visited and lectured in Glasgow, he was supported by Dr. Anderson, who spoke so bitterly and with such emphatic disapprobation against the Southern States and their policy, that his sentiments evoked the hisses of his audience. Nothing discomfited, he pursued the even tenor of his way, until he reached the climax of his argument, when bearing down upon his opponents with irresistible force, he cried out, in a voice of triumph, "Hiss, noo, gin ye dare." On that occasion he created a profound impression by his eloquent appeal to Mr. Ward Beecher to interpose with his countrymen to avert from Britain the consequences which her sympathies for the slave-holding States had justly entailed.
For the greater part of his long ministerial career, Dr. Anderson was without a colleague. About ten years ago, however, the congregation called the Rev. Alex. Macleod (now of Birkenhead) to become his assistant, and he was succeeded in 1865 by the Rev. David M'Ewan of College Street Church, Edinburgh, upon whom the active duties of the pastorate now devolve. Some years previous to Dr. M'Ewan's appointment the old church in John Street was removed, and the present splendid edifice was erected at a cost of upwards of £10,000. It is undoubtedly one of the most handsome and comfortable churches in the city, and presents some architectural features of a unique character.
Although Dr. Anderson has not been a very voluminous writer, some of his works are well known and generally appreciated. His earliest productions, issued in the shape of pamphlets on the subjects of the hour, have not acquired any lasting celebrity; but one or two subsequent publications, notably his "Treatise on Regeneration," and a volume of sermons that appeared in 1844 (and now, we believe, out of print), have placed him in the front rank as a theologian. Some time afterwards he issued a second volume of sermons which were very favourably reviewed, and elicited a complimentary notice from Lord Brougham. Among his later literary efforts we may specify a "Treatise on the Popish Mass," a "Treatise on the Millennium," and a volume on "The Filial honour of God."
On the occasion of his jubilee Dr. Anderson was entertained by his friends and admirers to a dinner in Carrick's Royal Hotel, and on the same evening (March 7, 1871) he was presented, at a soiree held in the City Hall (which was crowded in every part), with a cheque for £1200, as a mark of esteem for his character and talents. On both occasions the chair was occupied by the Rev. David M'Ewan, his estimable colleague and successor, who made the presentation. Dr. Anderson declined to accept the money for himself, but gave it back to be funded for scholarships in connection with the United Presbyterian Church, to be called the "William Anderson Scholarships." In acknowledging the gift the recipient made a characteristic speech, remarking that "in '68, in the course of one month, I preached (at canonical hours, observe) in an Independent Church, an Established Church, a Free Church, and a Methodist Church. A short time before that I had preached in a Baptist Church; and, latterly I have preached in two churches of the Evangelical Union, and I have had a Sabbath afternoon of more than common congeniality of feeling in fellowship with a church of the Reformed Presbyterians."
REV. DR. JOHN KER.
Glasgow seems to be peculiarly favourable to the growth of United Presbyterianism. It is the great stronghold of that body—the garrison from which they send out skirmishing parties all over the world. Some of the wealthiest congregations, as well as some of the ablest ministers in Glasgow belong to this denomination. The "dissidence of dissent" has found favour in the eyes of our merchant princes, and among all ranks and conditions of men the views which, when promulgated by Ebenezer Erskine, caused a shudder to pass through the lines of the hard and fast, albeit not over conscientious theologians of his day, are now hailed with toleration and cordial approval. The growth of United Presbyterianism is one of the most remarkable chapters in our ecclesiastical history. The principles upon which this particular form of creed are founded must be sound at the core, otherwise they could never have achieved such signal and lasting triumphs; but their development was entrusted to men of rare energy, discrimination, and ability—men who have left behind them no unworthy prototypes, although the lines have fallen to the latter in more pleasant places, and their heritage is of a more excellent kind.
The Rev. Dr. John Ker occupies, as his character and accomplishments entitle him to do, a prominent place among the "reverend fathers and brethren" of the United Presbyterian Church. He was born at Tweedsmuir, in the upland pastoral district of Peeblesshire, where his father was a farmer. Here he spent the first years of his childhood, a circumstance which had probably more influence on his future character and tendencies than might be supposed on the first blush. "The boy is father to the man," and while he was yet a mere child, Dr. Ker was laying up a store of memoranda bearing upon the romantic vicissitudes of the "good old times, when George the First was King;" or, perhaps, long anterior to that much vaunted period. The isolated condition of the peasantry and agricultural classes generally in those days prevented the free and constant intercourse which may now be found all over Scotland. Railways had not yet been evolved from the matrix of the future, newspapers were scarce and dear, books were few, the means of education and mental improvement were limited, and thus in the rural districts the reminiscences of the past were handed down in the form of traditions, communicated orally from generation to generation, or assuming the less perishable shape of ballad literature. Young Ker's mind, which was ever ready to receive and retain impressions, became the conservatory of a vast selection of ancient lore, written and unwritten, which he has never forgotten. His memory is quite an encylopædia of ballads and stories, which it would probably be difficult, if not impossible, to find elsewhere, and upon this rich storehouse he can and does draw ad libitum "for doctrine, for instruction, for reproof," or for the entertainment of his friends. Dr. Ker's ancestors of five generations lie buried in the little rural churchyard at Tweedsmuir, a spot, of which Lord Cockburn says, "It is the most romantic in Scotland." Many are the stories that are still told by the "ingle cheek" of farmers' houses in that deeply interesting locality, relative to the Covenanters who lived in the glens around, and the soldiers who went up there in the '45.
After completing his studies as a Divinity student at Edinburgh—where he was a most distinguished student, and was universally regarded as a young man of excellent promise—Dr. Ker was licensed as a minister of the United Presbyterian Church. He was ordained in the year 1845, his first charge being in Alnwick, Northumberland, where he continued to minister until the year 1851. During the interval he received several calls from Glasgow and elsewhere. Twice he was called to preside over the United Presbyterian Church in East Campbell Street of this city. The first call he decidedly refused; but upon representations being made to him that the church was in anything but a satisfactory condition, so far as its pastorate was concerned—both Dr. Kidston and Dr. Brash, who then presided over it, being in infirm health and disqualified for the active discharge of ministerial duties—Dr. Ker, foreseeing no doubt that there was a large and ample field in Glasgow for the exercise of his energy and talents, at last agreed to accept the call. His ultimate consent was given, we believe, mainly through the importunity of the Rev. Dr. Taylor, who has for many years been his most attached and intimate friend. Dr. Taylor went to Alnwick with the view of seeing and arranging personally with Dr. Ker; and it is a notable fact that although Dr. Ker had determined to treat the second call as he had treated the first—by returning a distinct and unqualified refusal—Dr. Taylor's entreaties had the effect of inducing him to alter his decision. So far, indeed, had Dr. Ker's mind been made up that he had actually written a letter negativing the call, and the letter was on its way to Glasgow while Dr. Taylor was en route to Alnwick, the two having thus crossed each other. We do not, however, believe that Dr. Ker has had any reason to regret his decision. The field that was open for his efforts in Glasgow was much more extensive if not more congenial than that presented by a remote country town like Alnwick, and Dr. Ker has been instrumental in raising up a congregation second to none in Glasgow as regards numbers and influence. Shortly after he removed to Glasgow an effort was made to secure a more eligible church for his large and increasing congregation, which was at length removed from East Campbell Street to Sidney Place. The new church cost upwards of £8000, and the opening services were conducted by Dr. Edmond and Dr. Cairns of Berwick, the respected pastor being himself absent at the time from ill health. At the present hour there are upwards of 800 members in connection with Sidney Place Church, and it is seldom indeed that the membership of a church covers so wide a radius, some coming four and six miles every Sunday.