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

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

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

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

For the greater part of his long ministerial career, Dr. Anderson was without a colleague. About ten years ago, however, the congregation called the Rev. Alex. Macleod (now of Birkenhead) to become his assistant, and he was succeeded in 1865 by the Rev. David M'Ewan of College Street Church, Edinburgh, upon whom the active duties of the pastorate now devolve. Some years previous to Dr. M'Ewan's appointment the old church in John Street was removed, and the present splendid edifice was erected at a cost of upwards of £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."