Principal Cairns Part 4

John likewise had a loving friend, A mighty man of knowledge, The Rev. A.C. Fraser, he Of the sanctified New College."

Cairns found it needful to issue a second pamphlet, _Scottish Philosophy: a Vindication and Reply_, in which, while tenaciously holding to what he had said in the last one, he challenged Ferrier to mention one single instance in which he had made a personal attack on him. When at length the vote came to be taken, and Fraser was elected by a majority of three, there were few who doubted that the intervention of the Berwick minister had been of critical importance in bringing about this result.

Two years later George Wilson, who was now a professor in the University, had the satisfaction of intimating to his friend that his _alma mater_ had conferred on him the degree of D.D., and in the following year (1859) a much higher honour was placed within his reach. The Princ.i.p.alship of the University became vacant by the death of Dr. John Lee, and the appointment to the coveted post, like that to the two professorships, was in the hands of the Town Council. It was informally offered to Cairns through one of the councillors, but again he sent a declinature, and again he kept the matter carefully concealed. It was not, in fact, until after his death, when the correspondence regarding it came to light, that even his own brothers knew that at the age of forty this great and dignified office might have been his.

These declinatures on Cairns's part of philosophical posts, or posts the occupation of which would give him time and opportunity for doing original work in philosophy, are not on the whole difficult to understand when we bear in mind his point of view. He had, after careful deliberation, given himself to the Christian ministry, and he meant to devote the whole of his life to its work. He was not to be turned aside from it by the attractions of any employment however congenial, or of any leisure however splendid. His speculative powers had been consecrated to this object, as well as his active powers, and would find their natural outlet in harmony with it. And so the hopes of his friends and his own aspirations must be realised in his work, not in the field of philosophy but in that of theology. Accordingly, he decided to follow up his work in the periodicals by writing a book.

He took for his subject "The Difficulties of Christianity," and made some progress with it, getting on so far as to write several chapters.

Then he was interrupted and the work was laid aside. The great book was never written, nor did he ever write a book worthy of his powers.

A moderate-sized volume of lectures on "Unbelief in the Eighteenth Century," a volume of sermons, most of which were written in the first fifteen years of his ministry, a Memoir of Dr. Brown,--these, with the exception of a quant.i.ty of pamphlets, prefaces, and magazine articles, were all that he gave to the world after the time with which we are now dealing. How are we to account for this? The time in which he lived was a time of great intellectual activity and unsettlement--time that, in the opinion of most, needed, and would have welcomed, the guidance he could have given; and yet he stayed his hand. Why did he do so? This is the central problem which a study of his life presents, and it is one of no ordinary complexity; but there are some considerations relating to it which go far to solve it, and these it may be worth while for us at this point to examine.

At the outset, something must be allowed for the special character of the influence exerted on Cairns by Sir William Hamilton. That influence was profound and far-reaching. In the letter to Hamilton which was quoted at the end of the preceding chapter, Cairns tells his master that he must "bear, by the will of the Almighty, the impress of his hand through any further stage of existence," and, strong as the expression is, it can scarcely be said to be an exaggeration. But Hamilton's influence, while it called out and stimulated his pupil's powers to a remarkable degree, was not one which made for literary productiveness. He was a great upholder of the doctrine that truth is to be sought for its own sake and without reference to any ulterior end, and he had strong ideas about the discredit--the shamefulness, as it seemed to him--of speaking or writing on any subject until it had been mastered down to its last detail. This att.i.tude prevented Hamilton himself from doing full justice to his powers and learning, and its influence could be seen in Cairns also--in his delight in studies the relevancy of which was not always apparent, and in a certain fastidiousness which often delayed, and sometimes even prevented, his putting pen to paper.

But another and a much more important factor in the problem is to be found in the old Seceder ideal of the ministry in which he was trained and which he never lost. It has been truly said of him that "he never all his life got away from David Inglis and Stockbridge any more than Carlyle got away from John Johnston and Ecclefechan." According to the Seceder view, there is no more sublime calling on earth than that of the Christian ministry, and that calling is one which concerns itself first and chiefly with the conversion of sinners and the edifying of saints. This work is so awful in its importance, and so beneficent in its results, that it must take the chief place in a minister's thoughts and in the disposition of his time; and if it requires the sole place, that too must be accorded to it. "To me," wrote Cairns to George Gilfillan in 1849, "love seems infinitely higher than knowledge and the n.o.blest distinction of humanity--the humble minister who wears himself out in labours of Christian love in an obscure retreat as a more exalted person than the mere literary champion of Christianity, or the recondite professor who is great at Fathers and Schoolmen. I really cannot share those longings for intellectual giants to confront the Goliath of scepticism--not that I do not think such persons useful in their way, but because I think Christianity far more impressive as a life than as a speculation, and the West Port evangelism of Dr. Chalmers far more effective than his Astronomical Discourses."[11]

[Footnote 11: _Life and Letters_, p. 307.]

It was to the ministry, as thus understood, that Cairns had devoted himself at the close of his University course and again just before he took license as a probationer, when for a short time, as we have seen, he had been drawn aside by the attractions of "sacred literature." He never thought of becoming a minister and was putting his main strength into philosophy and theology. Not that he now forswore all interest in either, but from the moment of his final decision, he had determined that the mid-current of his life should run in a different direction.

Yet another important factor in the case is to be found in the circ.u.mstances of his Berwick ministry. Had his lot been cast in a quiet country place, with only a handful of people to look after, the great book might yet have been written. But he had to attend to a congregation whose membership was at first nearly six hundred, and afterwards rose to seven hundred and eighty and, with his standard of pastoral efficiency, this left him little leisure. Indeed it is wonderful that, under these conditions, he accomplished so much as he did--that he wrote his _North British_ articles, maintained a reputation which won for him so many offers of academic posts, and at the same time laid the foundation of a vast and s.p.a.cious learning in Patristic and Reformation theology. Akin to his strictly ministerial work, and flowing out of it, was the work he did for his Church as a whole--the share he took in the Union negotiations with the Free Church during the ten years that these negotiations lasted, and the endless round of church openings and platform work to which his growing fame as a preacher and public speaker laid him open.

But there is one other consideration which, although it is to some extent involved in what has already been said, deserves separate and very special attention. Although his friends and the public regretted his withdrawal from the speculative field, it is not so clear that he regretted it himself. He had, it is true, worked in it strenuously and with conspicuous success, and had revealed a natural apt.i.tude for Christian apologetics of a very high order. But it does not appear that either his heart or his conscience were ever fully engaged in the work. He never seemed as if he were fighting for his life, because he always seemed to have another and an independent ground of certainty on which he based his real defence. There is a pa.s.sage in his Life of Clark which bears upon this point so closely that it will be well to quote it here:--

"The Christian student is as conscious of direct intercourse with Jesus Christ as with the external world, or with other minds. This is the very postulate of living Christianity. It is a datum or revelation made to a spiritual faculty in the soul, as real as the external senses or any of the mental or moral faculties, and far more exalted.

This living contact with a living person by faith and prayer is, like all other life, ultimate and mysterious, and must be accepted by him in whom it exists as its own sufficient explanation and reason, just as the principles of natural intelligence and conscience, to which it is something superadded, and with which, in this point of view, though in other respects higher, it is co-ordinate. No one who is living in communion with Jesus Christ, and exercising that series of affections towards Him which Christianity at once prescribes and creates, can doubt the reality of that supernatural system to which he has been thus introduced; and nothing more is necessary than to appeal to his own experience and belief, which is here as valid and irresistible as in regard to the existence of G.o.d, of moral distinctions, or of the material world. He has no reason to trust the one cla.s.s of beliefs which he has not, to trust the other.... To minds thus favoured, this forms a _point d'appui_ which can never be overturned--an _aliquid inconcussum_ corresponding to the '_cogito ergo sum_' of Descartes.

Their faith bears its own signature, and they have only to look within to discover its authenticity. Philosophy must be guided by experience, and must rank the characters inscribed on the soul by grace at least as sacred as those inscribed by nature. Such persons need not that any man should teach them, for they have an unction from the Holy One; and to them applies the highest of all congratulations: 'Blessed art thou; for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.'"[12]

[Footnote 12: _Fragments of College and Pastoral Life_, pp. 38-40.]

These words contain the true explanation of Cairns's life. There was in it the "_aliquid inconcussum_"--the "unshaken somewhat"--which made him independent of other arguments, and which kept him untouched by all the intellectual attacks on Christianity. Other people who had not this inward testimony, or who, having it, could not regard it as unshaken by the a.s.saults of infidelity, he could argue with and seek to meet them on their own intellectual ground; but for himself, any victories gained here were superfluous, any defects left him unmoved.

Was it always so with him? Or was there ever a time when he was carried off his feet and had to struggle for dear life for his Christian faith amid the dark waters of doubt?

There are indications that on at least one occasion he subjected his beliefs to a careful scrutiny, and, referring to this later, he spoke of himself as one who, in the words of the Roman poet, had been "much tossed about on land and on the deep ere he could build a city."

This, coming from one who was habitually reticent about his religious experiences, may be held as proving that there was no want of rigour in the process, no withholding of any part of the structure from the strain. But that that structure ever gave way, that it ever came tumbling down in ruins about him so that it had to be built again on new foundations, there is no evidence to show. The "_aliquid inconcussum_" appears to have remained with him all through the experience. This seems clear from a pa.s.sage in a letter written in 1848 to his brother David, then a student in Sir William Hamilton's cla.s.s, in which he says; "I never found my religious susceptibilities injured by metaphysical speculations. Whether this was a singular felicity I do not know, but I have heard others complain."[13]

[Footnote 13: _Life and Letters_, p. 295.]

This, taken in conjunction with the pa.s.sage quoted above from Clark's Life, in which it is hard to believe that he is not speaking of himself, seems decisive enough, and in a mind of such speculative grasp and activity it is remarkable. "Right down through the storm-zone of the nineteenth century," writes one who knew him well, "he comes untroubled by the force of the '_aliquid inconcussum_.'

Edinburgh, Germany, Berwick; Hamilton, Kant, Hegel, Strauss, Renan, it is all the same. The cause seems to me luminously plain. Saints are never doubters. His religious intuitions were so deep and clear that he was able always to find his way by their aid. They gave him his independent certainty, his '_aliquid inconcussum_.'"

His influence on the religious life of his time was largely due to the spiritual faculty in him that is here referred to. He was the power he was, not so much because of his intellectual strength as because of his character,--because he was "a great Christian." But in this respect he had the defects of his qualities; and it is open to question whether he ever truly appreciated the formidable character of modern doubt, just because he himself had never had full experience of its power, because the iron of it had never really entered into his soul.

George Gilfillan, who, with all his defects, had often gleams of real insight, wrote thus in his diary 14th January 1863: "I got yesterday sent me, per post, a lecture by John Cairns on 'Rationalism, Ritualism, and Pure Religion,' or some such t.i.tle, and have read it with interest, attention, and a good deal of admiration of its ability and, on the whole, of its spirit. But I can see from it that he is not the man to grapple with the scepticism of the age. He has not sufficient sympathy with it, he has not lived in its atmosphere, he has not visited its profoundest or tossed in its stormiest depths.

Intellectually and logically he understands it as he understands most other matters, but sympathetically and experimentally he does not."

There is a considerable amount of truth in this, although it is lacking somewhat in the sympathy which the critic desiderates in the man he is criticising. Cairns did not feel that the battle with modern doubt was of absolutely overwhelming importance, and this, along with the other things to which reference has been made, kept him from giving to the world that new statement of the Christian position which his friends hoped to get from him, and which he at one time hoped to be able to give.

CHAPTER VII

THE APOSTLE OF UNION

The close of the period dealt with in the last chapter was made sadly memorable to Cairns by the death of some of his closest friends. In October 1858 died the venerable Dr. Brown, with whom, since he was a student, he had stood in the closest relations, and whom he revered and habitually addressed as a father. In November 1859 the bright spirit of George Wilson, the dearest of all his friends, pa.s.sed away; and in the same year he had to mourn the loss of Miss Darling, the correspondent and adviser of his student days. His brave old mother died in the autumn of 1860, and in the following year he lost another old and dear friend in Mrs. Balmer, the widow of his predecessor in Golden Square, who perhaps knew him better than his own mother, and had been deeper in his confidence than anyone since he came to Berwick. From this period he became more reserved. With all his frankness there was always a characteristic reticence about him, and this was less frequently broken now that those to whom he had so freely poured out his soul had been taken from him. But he drew closer to those who were still left--especially to his own kindred, to his sisters, to his brother William at Oldcambus, and to his brother David, who had now been settled for some years as minister at St.i.tchel, near Kelso.[14]

[Footnote 14: His eldest brother, Thomas, had died from the effects of an accident in 1856.]

Dr. Brown had nominated him as one of his literary executors, and his family were urgent in their request that he should write their father's Life. With great reluctance he consented, and for eighteen months this task absorbed the whole of his leisure, to the complete exclusion of the work on "The Difficulties of Christianity," with which he had already made some progress. The undertaking was a labour of love, but it cannot be said to have been congenial. Memoir writing was not to his taste, and in this case he had made a stipulation that still further hampered him and made success very difficult. This was that he should omit, as far as possible, all personal details, and leave these to be dealt with in a separate chapter which Dr. Brown's son John undertook to furnish. This chapter was not forthcoming when the volume had to go to press, and was separately issued some months later. When the inspiration did at length come to "Dr. John," it came in such a way as to add a new masterpiece to English literature, and one which, while it gave a wonderfully living picture of the writer's father, disclosed to the world as nothing else has ever done the true _ethos_ and inner life of the Scottish Secession Church. The Memoir itself, of which this "Letter to John Cairns, D.D." is the supplementary chapter, is a sound and solid bit of work, giving an accurate and interesting account of the public life of Dr. Brown and of the movements in which he took part. It is, as William Graham said of it, "a thoughtful, calm, conclusive book, perhaps too reticent and colourless, but none the less like Dr. Brown because of that."

No sooner was this book off his hands than Cairns was urged to undertake another biographical work--the Life of George Wilson. But this, in view of his recent experience, he steadfastly refused to do, and contented himself with writing a sketch of his friend for the pages of _Macmillan's Magazine_. When, however, Wilson's biography was taken in hand by his sister, Cairns promised to help her in every possible way with his advice and guidance, and this he did from week to week till the book was published. This help on his part was continued by his seeing through the press Wilson's posthumous book, _Counsels of an Invalid_, which appeared in 1862. With the completion of this task he seemed to be free to return to his theological work, and he did return to it; but his release turned out to be only a brief respite. In 1863 the ten years' negotiations for Union between the Free and United Presbyterian Churches, in which he felt impelled to take a prominent and laborious part, were begun, and they absorbed nearly all of his leisure during what might have been a productive period of his life. When he emerged from them he was fifty-four years of age, he had pa.s.sed beyond the time of life when his creative powers were at their freshest, and the general habits of his life and lines of his activity had become settled and stereotyped.

This is not the place in which to enter into a detailed account of the Union negotiations. That has been done with admirable lucidity and skill by such writers as Dr. Norman Walker in his Life of Dr. Robert Buchanan, and by Dr. MacEwen in his Life of the subject of the present sketch, and it does not need to be done over again. But something must be said at this point to indicate the general lines which the negotiations followed and to make Cairns's relation to them clear.

That he should have taken a keen and sympathetic interest in any great movement for ecclesiastical union was quite what might have been expected. What interested him in Christian truth, and what he had, ever since he had been a student, set himself specially to expound and defend, were the great catholic doctrines which are the heritage of the one Church of Christ. Const.i.tutionally, he was disposed to make more of the things that unite Christians than of those which divide them; and, while he was loyally attached to his own Church, many of his favourite heroes, as well as many of his warmest personal friends, belonged to other Churches. Hence anything that made for Union was entirely in line with his feelings and his convictions. Thus he had thrown himself heartily into the work of the Evangelical Alliance, and at its memorable Berlin Meeting of 1857 had created a deep impression by an address which he delivered in German on the probable results of a closer co-operation between German and British Protestantism. In the same year he took part in a Conference in Edinburgh which had been summoned by Sir George Sinclair of Ulbster to discuss the possibility of Church Union at home. And when in 1859 the Union took place in the Australian Colonies of the Presbyterian Churches which bore the names of the Scottish Churches from which they had sprung, it was to a large extent through his influence that the Australian United Presbyterians took part in the Union.

His ideal at first was of one great Presbyterian Communion co-extensive with the English language, and separately organised in the different countries and dependencies in which its adherents were to be found, but having one creed and one form of worship and complete freedom from all State patronage and control. But, as the times did not seem ripe for such a vast consummation, he made no attempt to give his ideal a practical form, and concentrated his energies on the lesser movement which was beginning to take shape for a union of the Presbyterian Churches in England and the non-Established Presbyterian Churches in Scotland. He was one of those who brought this project before the Synod of the United Presbyterian Church in May 1863, when he appeared in support of an overture from the Berwick Presbytery in favour of Union. The overture was adopted with enthusiasm, and the Synod agreed by a majority of more than ten to one to appoint a committee to confer with a view to Union with any committee which might be appointed by the Free Church General a.s.sembly. The Free Church a.s.sembly, which met a fortnight later, pa.s.sed a similar resolution unanimously, although not without a keen discussion revealing elements of opposition which were afterwards to gather strength.

It is quite possible that, as competent observers have suggested, if the enthusiasm for the project which then existed had been taken advantage of at once, Union might have been carried with a rush.

But the able men who were guiding the proceedings thought it safer to advance more slowly; and, when the Joint Union Committee met, they went on to consider in detail the various points on which the two Churches differed. These had reference almost entirely to the relations between Church and State. The United Presbyterians were, almost to a man, "Voluntaries," _i.e._ they held that the Church ought in all cases to support itself without a.s.sistance from the State, and free from the interference which, in their view, was the inevitable and justifiable accompaniment of all State establishments. The Free Churchmen, on the other hand, while maintaining as their cardinal principle that the Church must be free from all State interference, and while therefore protesting against the existing Establishment, held that the Church, if its freedom were adequately guaranteed, might lawfully accept establishment and endowment from the State. An elaborate statement was drawn up exhibiting first the points on which the two Churches were agreed with regard to this question, and then the points on which they differed. From this it appeared that they were at one as to the duty of the State--or, in the language of the Westminster Confession, the "Civil Magistrate"--to make Christian laws and to administer them in a Christian spirit. The Civil Magistrate ought, it was agreed, to be a Christian, not merely as a man but as a magistrate. The only vital point of difference was with regard to the question of Church establishments--as to whether it was part of the Christian Civil Magistrate's duty to establish and endow the Church.

But, as it seemed to be a vain hope that the Free Church would ever get an Establishment to its mind, it was urged that this was a mere matter of theory, and might be safely left as an "open question" in a United Church. The statement referred to, which is better known as the "Articles of Agreement," was not ready to be submitted in a final form to the Synod and a.s.sembly of 1864, and the Committee, which was now reinforced by representatives from the Reformed Presbyterian Church and from the Presbyterian Church in England, was reappointed to carry on its labours.

But meanwhile clouds were beginning to appear on the horizon. In the United Presbyterian Synod there was a small minority of st.u.r.dy Voluntaries who, while not opposed to Union, were apprehensive that the price to be paid for it would be the partial surrender of their testimony in behalf of their distinctive principle. They did not wish to impose their beliefs on others, but they were anxious to reserve to themselves full liberty to hold and propagate their views in the United Church, and they were not sure that, by accepting the Articles of Agreement, they were in fact doing this. The efforts of Dr. Cairns and others were directed, not without success, to meeting their difficulties. But in the Free Church a more formidable opposition began to show itself. There had always been a conservative element in that Church, represented by men who held tenaciously to the more literal interpretation of its ecclesiastical doc.u.ments and traditions; and, as the discussions went on, it became clear that the hopelessness of a reconciliation with the Establishment was not so universally felt as had been at first supposed. The supporters of the Union movement included almost all the trusted leaders of the Church--men like Drs.

Candlish, Buchanan, Duff, Fairbairn, Rainy, and Guthrie, Sir Henry Moncreiff, Lord Dalhousie, and Mr. Murray Dunlop, most of whom had got their ecclesiastical training in the great controversy which had issued in the Disruption; but all their eloquence and all their skill did not avail to allay the misgivings or silence the objections of the other party. At length in 1867 a crisis was reached. The Articles of Agreement, after having been finally formulated by the Committee, had been sent down to Presbyteries for their consideration; and the reports of the Presbyteries were laid on the table of the a.s.sembly of that year. The question now arose, Was it wise, in view of the opposition, to take further steps towards Union? The a.s.sembly by 346 votes to 120 decided to goon; whereupon the Anti-Union leaders resigned the seats which up to this time they had retained on the Union Committee.

It is true that, after the Committee had been relieved of this hostile element, considerable and rapid progress was made. Hopes were cherished for a time that the Union might yet be consummated, and the determination was expressed to carry it through at all hazards.

But the Free Church minority, ably led and knowing its own mind, stubbornly maintained its ground. Its adherents, who included perhaps one-third of the ministers and people of the Church, were specially numerous in the Highlands, where United Presbyterianism was practically unrepresented.

Here most distorted views were held of the Voluntaryism which most of its ministers and members professed. It was represented as equivalent to National Atheism, and from this the transition was an easy one, especially in districts where few of the people had even seen a United Presbyterian, to the position that an upholder of National Atheism must himself be an Atheist. It became increasingly clear, as the years pa.s.sed, that if the Union were to be forced through, there must be a new Disruption, and a Disruption which would cost the Free Church those Highland congregations which for thirty years it had been its glory to maintain. Moreover, it was currently reported that the Anti-Union party had taken the opinion of eminent counsel, and that these had declared that, in the event of a Disruption taking place on this question of Union, the protesting minority would be legally ent.i.tled to take with them the entire property of the Church. The conviction was forced on the Free Church leaders (and in this they were supported by their United Presbyterian brethren) that the time was not yet ripe for that which they so greatly desired to see, and that even for Union the price they would have to pay was too great.

And so with heavy hearts they decided in 1873 to abandon the negotiations which had been proceeding for ten years. All that they felt themselves prepared to carry was a proposal that Free Church or United Presbyterian ministers should be "mutually eligible" for calls in the two Churches--a proposal that did not come to much.

Three years later, the Reformed Presbyterian Church united with the Free Church, and in the same year (1876) the United Presbyterian Church gave up one hundred and ten of its congregations, which united with the English Presbyterian Church and thus formed the present Presbyterian Church of England. The original idea, at least on the United Presbyterian side, had been that all the negotiating bodies should be welded into one comprehensive British Church; but this, especially in view of the breakdown of the larger Union, proved to be unworkable, and the final result for the United Presbyterians was that they came out of the negotiations a considerably smaller and weaker Church than they had been when they went into them.

In all the labours and anxieties of these ten years Dr. Cairns had borne a foremost part. At the meetings of the Union Committee he took an eager interest and a leading share in the discussions; and, while never compromising the position of his Church, he did much to set it in a clear and attractive light. In the United Presbyterian Synod, where it fell to his lot year by year to deliver the leading speech in support of the Committee's report, his eloquence, his sincerity, and his enthusiasm did not a little to rea.s.sure those who feared that there was a tendency on the part of their representatives to concede too much, and did a very great deal to keep his Church as a whole steadily in favour of Union in spite of many temptations to have done with it. Dr. Hutton, one of those advanced Voluntaries who had never been enthusiastic about the Union proposals, wrote to him at the close of the negotiations: "We have reached this stage through your vast personal influence more than through any other cause."

Outside of the Church Courts he delivered innumerable speeches at public meetings which had been organised in all parts of the country in aid of the Union cause. These more than anything else led him to be identified in the public mind with that cause, and gained for him the name of the "Apostle of Union." The meetings at which these speeches were delivered were mostly got up on the Free Church side, where there seemed to be more need of missionary work of this kind than on his own, and his appearances on these occasions increased the favour with which he was already regarded in Free Church circles. "The chief attraction of Union for me," an eminent Free Church layman is reported to have said, "is that it will bring me into the same Church with John Cairns."

That he was deeply disappointed by the failure of the enterprise on which his hopes had been so much set, he did not conceal; but he never believed that the ten years' work had been lost, and he never doubted that Union would come. He did not live to see it, but when, on October 31, 1900, the two Churches at length became one, there were many in the great gathering in the Waverley Market who thought of him, and of his strenuous and n.o.ble labours into which they were on that day entering. Dr. Maclaren of Manchester gave expression to these thoughts in his speech in the evening of the day of Union, when, after paying a worthy tribute to the great leader to whose skill and patience the goodly consummation was so largely due, he went on to say: "But all during the proceedings of this day there has been one figure and one name in my memory, and I have been saying to myself, What would John Cairns, with his big heart and his sweet and simple nature, have said if G.o.d had given him to see this day! 'These all died in faith, not having received the promises... G.o.d having provided some better thing for us.'"

CHAPTER VIII

WALLACE GREEN

All the time occupied by the events described in the last two chapters, Dr. Cairns was carrying on his ministry in Berwick with unflagging diligence. True to his principle, he steadily devoted to his pulpit and pastoral work the best of his strength, and always let them have the chief place in his thoughts. He gave to other things what he could spare, but he never forgot that he had determined to be a minister first of all. His congregation had prospered greatly under his care, and in 1859 the old-fashioned meeting-house in Golden Square was abandoned for a stately and s.p.a.cious Gothic church with a handsome spire which had been erected in Wallace Green, with a frontage to the princ.i.p.al open square of the town. A few years earlier a new manse had been secured for the minister. This manse is the end house of a row of three called Wellington Terrace. These stand just within the old town walls, which are here pierced by wide embrasures. They are separated from the walls by a broad walk and a row of gra.s.s-plots, alternating with paved s.p.a.ces opposite the embrasures, on which cannon were once planted. The manse faces south, and is roomy and commodious. When Dr.

Cairns moved into it, he had an elderly servant as his housekeeper, of whom he is said to have been not a little afraid; but, after a couple of years or so, his sister Janet was installed as mistress of his house; and during the remaining thirty-six years of his life she attended to his wants, looked after his health, and in a hundred prudent and quiet ways helped him in his work.