intently, and with a peculiar look of love, mingled with
sadness. Isn't he a bonnie bairn?' asked Jeanie, as
she looked over her husband's shoulder at the child,
nodding and smiling to him. The smith spoke not a
word, but gazed intently upon his boy, while some
sudden emotion was strongly working in his countenance.
'It's done!' he at last said, as he put his child down.
'What's wrang? what's wrang?' exclaimed his wife
as she stood before him, and put her hands round his
shoulders, bending down until her face was close to his.
'Everything is wrang, Jeanie.'

'Willy, what is 't? are ye no weel ?-tell me what's wrang wi' you!-oh, tell me!' she exclaimed, in evident alarm.

'It's a' richt noo,' he said, rising up and seizing the child. He lifted him to his breast, and kissed him. Then looking up in silence, he said: 'Davie has done it, along wi you, Jeanie.' Thank God, I am a free

man !'

His wife felt awed, she knew not how. 'Sit doon,' he said, as he took out his handkerchief, and wiped away a tear from his eye, and I'll tell you

a' aboot it.'

Jeanie sat on a stool at his feet, with Davie on her knee. The smith seized the child's little hand in one of his own, and with the other took his wife's.

6

'I hav'na been what ye may ca' a drunkard,' he said, slowly, and like a man abashed, but I hae been often as I shouldna hae been, and as, wi' God's help, I never, never will be again!'

'Oh!' exclaimed Jeanie. 'It's done, it's done!' he said; 'as I'm a leevan man, it's done! But dinna greet, Jeanie. Thank God for you and Davie, my best blessings.'

'Except Himsel'!" said Jeanie, as she hung on her

husband's neck.

'And noo, woman,' replied the smith, 'nae mair about it; it's done. Gie wee Davie a piece, and get the supper ready.'

REV. DR JOHN EADIE.

His

ing trait of the learned divine has been recorded: 'He was particularly fond of flowers and animals, especially birds, of which from his earliest years he kept many about him' (Scotsman). Dr Eadie was a native of Alva in Stirlingshire. After studying at the university of Glasgow he was licensed as a preacher in 1835, and at the time of his death was minister of Lansdowne Church, Glasgow. In 1860, having attained his semi-jubilee as a pastor, his congregation honoured him with a substantial token of their good-will and veneration.

DR JOHN TULLOCH-DR JOHN CAIRD.

DR JOHN TULLOCH, Principal of St Mary's College, St Andrews, in 1855 received one of the Burnett prizes for a treatise on Theism, the Witness of Reason and Nature to an All-wise and All-beneficent Creator. The Burnett Prize Essays are published under the bequest of an Aberdeen merchant, John Burnett (1739-1784), who left £1600 to be applied every forty years to the foundation of two premiums for essays on the Being and Character of God from Reason and Revelation. Dr Tulloch, in 1859, published a volume of four lectures, delivered at the Philosophical Institution, Edinburgh-Leaders of the Reformation, or sketches of Luther, Calvin, Latimer, and Knox. He is also author of English Puritanism and its Leaders-Cromwell, Milton, &c. 1861; Beginning Life, Chapters for Young Men, 1862; Christ of the Gospels and Christ in Modern Criticism, 1864; Studies in the Religious Thought of England, 1867; Rational Theology and Christian Philosophy in England in the Seventeenth Century, two volumes, 1872. This last is an able work, supplying a desideratum in our literature. Also The Christian Doctrine of Sin, 1876.

Liberal English Churchmen.

DR JOHN EADIE (1813-1876), an eminent Biblical scholar and Professor of Hermeneutics and Christian Evidences to the United PresbyIt was the merit of Hales, and Chillingworth, and terian Church, was a voluminous writer. Taylor (says Dr Tulloch), attached as they were personprincipal works are-An Analytical Concordance ally to one side in this struggle [between the two theories of the Holy Scriptures; Biblical Cyclopædia; Com- of church organisation], that they penetrated beneath the mentaries on the Greek Text of the Epistles of theoretical narrowness which enslaved both sides, and Paul to the Colossians, Ephesians, and Philippians; grasped the idea of the church more profoundly and Early Oriental History (issued as a volume of comprehensively. They saw the inconsistency of a the Encyclopædia Metropolitana); History of the formal jus divinum with the essential spirit of ProtestEnglish Bible, and various other theological writ-antism, imperfectly as this spirit had been developed in ings-lectures, sermons, biographical sketches, England, or indeed elsewhere. According to this spirit, &c. His History of the English Bible, published the true idea of the church is moral and not ritual. It only a few weeks before his death, is an external consists in certain verities of faith and worship, rather than and critical account of the various English transla- in any formal unities of creed or order. The genuine basis of Christian communion is to be found in a common tions of Scripture, and is completely exhaustive of recognition of the great realities of Christian thought the subject. From his celebrity as a Hebrew and life, and not in any outward adhesion to a definite scholar and Biblical critic, Dr Eadie was appointed ecclesiastical or theological system. All who profess the a member of the committee engaged at West- Apostles' Creed are members of the church, and the minster in translating and revising the Scriptures, national worship should be so ordered as to admit of all and regularly attended the monthly meetings of who make this profession. The purpose of these churchthe committee. The Glasgow University (his men, in short, was comprehension, and not exclusion. alma mater) conferred upon him the degree of While they held that no single type of church governLL.D., and he received the degree of D.D. from ment and worship was absolutely divine, they acknow the university of St Andrews. As a professor, ledged in different forms of church order an expression Dr Eadie was highly popular, and in private life more or less of the divine ideas which lie at the root of was greatly esteemed. He was liberal in many of of external form-gave to that society its essential charall Christian society, and which—and not any accident his views, and differed from most of his Presby-acter. In a word, the church appeared to them the terian brethren in being favourable to the introduction of instrumental music in churches, and in believing that the Scriptures did not forbid marriage with a deceased wife's sister. One interest

more divine, the more ample the spiritual activities it embraced, and the less the circle of heresy or dissent it cut off. This breadth and toleration separated them alike from Prelatists and Puritans.

Principal Tulloch is a native of the parish of Tibbermore, Perthshire, of which his father was minister. He was born in 1823. Besides the above works, he has contributed to the reviews and other periodicals, and holds a conspicuous place in the national church. He is author also of Religion and Theology, a Sermon for the Times, 1876. The object of this discourse is to shew that religion and theology are two distinct things, and that a person may be devoutly religious without accepting a complicated creed:

The knowledge that is essential to religion is a simple knowledge, like that which the loved has of the person who loves, the bride of the bridegroom, the child of the parent. It springs from the personal and spiritual, and not from the cognitive or critical side of our being; from the heart, and not from the head. Not merely so; but if the heart or spiritual sphere be really awakened in us-if there be a true stirring of life here, and a true seeking towards the light-the essence and strength of a true religion may be ours, although we are unable to answer many questions that may be asked, or to solve even the difficulties raised by our own intellect.

In the course of this argument, the preacher notes the fact that under the most various influences and the most diverse types the same fruits of character appear.

Diverse Modes of Christian Thought.

character, but they will differ so soon as they begin to
define their notions of the Divine, and draw conclusions
from the researches either of ancient or of modern
theology. Of all the false dreams that have ever
haunted humanity, none is more false than the dream of
catholic unity in this sense. It vanishes in the very
most carefully compacted structures of dogma.
effort to grasp it, and the old fissures appear within the

The REV. DR JOHN CAIRD, in the year 1855, preached a sermon before the Queen in the parish church of Crathie, which was published by royal admiration, and was translated under the auspices command, and attracted great attention and of Chevalier Bunsen. This popular discourse was of a practical nature, and was entitled The Religion of Common Life. In 1858 Dr Caird published a volume of Sermons, which also was widely circulated. He is one of the most eloquent of divines. Dr Caird is a native of Greenock, born in 1823. In 1873 he was elected Principal of the university of Glasgow.

Consider, for one thing, that actions are more intelligible than words. All verbal teaching partakes more or less of the necessary vagueness of language, and its intelligibility is dependent, in a great measure, on the degree of intellectual culture and ability in the mind of the hearer. Ideas, reflections, deductions, distinctions, when presented in words, are liable to misapprehension; their power is often modified or lost by the obscurity of the medium through which they are conveyed, and the impression produced by them is apt very speedily to vanish from the mind. Many minds are inaccessible to any formal teaching that is not of the most elementary character; and there are comparatively few to whom an illustration is not more intelligible than an argument.

As some men are said to be born Platonists, and some Aristotelians, so some are born Augustinians, and some Pelagians or Arminians. These names have been strangely identified with true or false views of Christianity. What they really denote is diverse modes of Christian thinking, diverse tendencies of the Christian intellect, which repeat themselves by a law of nature. It is no more possible to make men think alike in theology than in anything else where the facts are complicated and the conclusions necessarily fallible. The history of theology is a history of variations;' not indeed, as some have maintained, without an inner principle of movement, but with a constant repetition of But whatever the difficulty of understanding words, oppositions underlying its necessary development. The deeds are almost always intelligible. Let a man not same contrasts continually appear throughout its course, merely speak but act the truth; let him reveal his and seem never to wear themselves out. From the soul in the inarticulate speech of an earnest, pure, and beginning there has always been the broader and the truthful life, and this will be a language which the narrower type of thought—a St Paul and St John, as profoundest must admire, while the simplest can apwell as a St Peter and St James; the doctrine which preciate. The most elaborate discourse on santificaleans to the works and the doctrine which leans to grace; tion will prove tame and ineffective in comparison with the milder and the severer interpretations of human the eloquence of a humble, holy walk with God. In nature and of the divine dealings with it—a Clement of the spectacle of a penitent soul pouring forth the Alexandria, an Origen and a Chrysostom, as well as a broken utterance of its contrition at the Saviour's feet, Tertullian, an Augustine, and a Cyril of Alexandria, an there is a nobler sermon on repentance than eloquent Erasmus no less than a Luther, a Castalio as well as lips ever spoke. Instruct your children in the knowa Calvin, a Frederick Robertson as well as a John ledge of God's great love and mercy, but let them see Newman. Look at these men and many others equally that love cheering, animating, hallowing your daily significant on the spiritual side as they look to God, or as life; describe to them the divinity and glory of the they work for men, how much do they resemble one Saviour's person and work, but let them note how daily another! The same divine life stirs in them all. Who you think of Him, hear with what profoundest reverwill undertake to settle which is the truer Christian?ence you name His name, see how the sense of a divine But look at them on the intellectual side, and they are presence sheds a reflected moral beauty around your hopelessly disunited. They lead rival forces in the own-and this will be a living and breathing theology march of Christian thought-forces which may yet find a to them, without which formal teaching will avail but point of conciliation, and which may not be so widely little. Sermons and speeches, too, may weary; they opposed as they seem, but whose present attitude is one may be listened to with irksomeness, and remembered of obvious hostility. Men may meet in common worship with effort: but living speech never tires: it makes and in common work, and find themselves at one. The no formal demand on the attention, it goes forth in same faith may breathe in their prayers, and the same feelings and emanations that win their way insensibly love fire their hearts. But men who think can never be into the secret depths of the soul. The medium of at one in their thoughts on the great subjects of the verbal instruction, moreover, is conventional, and it can Christian revelation. They may own the same Lord, be understood only where one special form of speech and recognise and reverence the same types of Christian | is vernacular, but the language of action and life is

Trifling precautions will often prevent great mischiefs; as a slight turn of the wrist parries a mortal thrust.

do winnow the corn, 'tis true, but 'tis to feed upon the residence in France was short; the Representative chaff. I am sorry to add that they who are always soon went down, and Maginn returned to London speaking ill of others, are also very apt to be doing ill to 'spin his daily bread out of his brains.' He to them. It requires some talent and some generosity was associated with Dr Giffard in conducting the to find out talent and generosity in others; though Standard newspaper, and when Fraser's Maganothing but self-conceit and malice are needed to dis-zine was established in 1830, he became one of cover or to imagine faults. The most gifted men that its chief literary supporters. One article in this I have known have been the least addicted to depreciate either friends or foes. Dr Johnson, Mr Burke, and Mr periodical, a review of Berkeley Castle, led to a Fox were always more inclined to overrate them. Your hostile meeting between Maginn and the Hon. shrewd, sly, evil-speaking fellow is generally a shallow Grantley Berkeley. Mr Berkeley had assaulted personage, and frequently he is as venomous and as false Fraser, the publisher of the offensive criticism, when he flatters as when he reviles—he seldom praises when Maginn wrote to him, stating that he was John but to vex Thomas. the author. Hence the challenge and the duel. but without any serious result. Happily, such The parties exchanged shots three several times, scenes and such literary personalities have passed away. The remainder of Maginn's literary career was irregular. Habits of intemperance gained ground upon him; he was often arrested and in jail; but his good-humour seems never to have forsaken him. He wrote a series of admirable Shakspeare papers for Blackwood in 1837, and in the following year he commenced a series of Homeric ballads, which extended to sixteen in number. In 1842 he was again in prison, and his health gave way. One of his friends wrote to Sir Robert Peel, acquainting him with the lamentable condition of Dr Maginn, and the minister took steps for the relief of the poor author, at the same time transmitting what has been termed a 'splendid_gift,' but which Maginn did not live to receive. He died on the 29th of August 1842. The sort of estimation in which he was held by his contemporaries may be gathered from the following rhyming epitaph on him by Lockhart :

Untoward accidents will sometimes happen; but after many, many years of thoughtful experience, I can truly say, that nearly all those who began life with me have succeeded or failed as they deserved.

Even sensible men are too commonly satisfied with tracing their thoughts a little way backwards; and they are, of course, soon perplexed by a profounder adversary. In this respect, most people's minds are too like a child's garden, where the flowers are planted without their roots. It may be said of morals and of literature, as truly as of sculpture and painting, that to understand the outside of human nature, we should be well acquainted with the inside.

It appears to me indisputable that benevolent intention and beneficial tendency must combine to constitute the moral goodness of an action. To do as much good and as little evil as we can, is the brief and intelligible principle that comprehends all subordinate maxims. Both good tendency and good will are indispensable; for

conscience may be erroneous as well as callous, may blunder as well as sleep. Perhaps a man cannot be thoroughly mischievous unless he is honest. In truth, practice is also necessary, since it is one thing to see that a line is crooked, and another thing to be able to draw a straight one. It is not quite so easy to do good as those may imagine who never try.

WILLIAM MAGINN.

WILLIAM MAGINN (1793-1842), one of the most distinguished periodical writers of his day, a scholar and wit, has left scarcely any permanent memorial of his genius or acquirements. He was born at Cork, and at an early period of life assisted his father in conducting an academy in that city. He received his degree of LL.D. in his twentyfourth year. In 1819 Maginn commenced contributing to Blackwood's Magazine. His papers were lively, learned, and libellous-an alliterative enumeration which may be applied to nearly all he wrote. He was a keen political partisan, a Tory of the old Orange stamp, who gave no quarter to an opponent. At the same time there was so much scholarly wit and literary power about Maginn's contributions, that all parties read and admired him. For nine years he was one of the most constant writers in Blackwood, and his Odoherty papers (prose and verse) were much admired. He had removed to London in 1823, and adopted literature as a profession. In 1824 Mr Murray the publisher commenced a daily newspaper, The Representative. Mr Disraeli was reported to be editor, but he has contradicted the statement. He was then too young to be intrusted with such a responsibility. Maginn, however, was engaged as foreign or Paris correspondent. His

Here, early to bed, lies kind WILLIAM MAGINN,
Who, with genius, wit, learning, life's trophies to win,
Had neither great lord nor rich cit of his kin,
Nor discretion to set himself up as to tin;

So his portion soon spent-like the poor heir of
Lynn-

He turned author ere yet there was beard on his chin,
And, whoever was out, or whoever was in,

For your Tories his fine Irish brains he would spin,
Who received prose and rhyme with a promising
grin-

'Go ahead, you queer fish, and more power to your
fin,'

But to save from starvation stirred never a pin.
Light for long was his heart, though his breeches
were thin,

Else his acting for certain was equal to Quin;
But at last he was beat, and sought help of the bin-
All the same to the doctor from claret to gin-
Which led swiftly to jail and consumption therein.
It was much when the bones rattled loose in the skin,
He got leave to die here out of Babylon's din.
Barring drink and the girls, I ne'er heard a sin :
Many worse, better few, than bright, broken MAGINN.

FRANCIS MAHONY (FATHER PROUT).

The REV. FRANCIS MAHONY (1804-1866) was also a native of Cork, and equally noted for scholarship and conviviality. He was educated at St Acheul, the college of the Jesuits at Amiens. Among the Jesuits he lived, as he said, in an atmosphere of Latin, and became a first-rate Latin scholar. He studied afterwards at Rome, and having taken priest's orders, he officiated in London and at Cork. He broke off from the Jesuits,