Learned Pastors
The early Reformers and later ISTon conformists were fond of dwelling on the distinction between the Pastor and the Doctor and the early New England churches had both: as early indeed as the Second Book of Discipline, the proper place was assigned to the schoolmaster and the professor.f It ought to be
* Butler’s p. 8.
f “Under the name and office of a doctor, -we coniprclicnd also the order in sclioolcs, coUcdges, and universities, quhilk hes bene from tyme to tymo carefuUic raaintainit, als wall amang the Jewes and Christians, as amangs the prophanc nations.” — See Book of D. ch. V. §4.
a matter of devout thankfulness that God has in eveiy age dispensed to his Church Loth kinds of gifts; and that while some have been eminent for the enre of souls, others have been as signally fitted for the didactic part. Yet the error would be egregious, if you should think that the ordinary duties of the laborious pastor are incompatible with the pursuit of learning. It is my present purpose to name some men who have remarkably united the two: out of a great number, I am forced by economy of space to select a few.
Passing by Augustine and the early Reformers, as instances familiar to you, let me come to later times. I have before me the works of Robert Bolton, in five quartos. They are purely theological, ]3ractical, and experimental, and full of masculine eloquence. The margin is studded with citations from classics, fathers, and scholastics, in the ancient tongues. Bolton is often quoted by Baxter and Fla^el. He was probably the most powerful and awakening preacher of his day, and greatly blessed to the conversion of sinners. He wore himself out with almost daily preaching, and the same patience which led him to transcribe the whole of Homer and comment on the whole of Aquinas was manifest in the perpetual labours of his parish. Bates needs no commendation of his piety, his eloquence, or his learning: the point to be observed is, that be spent his life in ministerial duty; in his later years at Hackney, where he was a predecessor of Matthew Henry. His works evince as well his erudition as his pastoral zeal. John Owen and Richakd Baxter, whose works by themselves make a library, were working pastors, through as much of their life as was allowed to them from persecution. Owen was about five years Yice-Chancellor of the University of Oxford, but was even then by no means without charge. But his great ministerial attainments were made while he was constantly exercising his ministry. The name of Baxter is inseparably associated with his parish of Kidderminster. To look at his controversial works, overladen with enormous quotations from Chrysostom, Jerome, Hales, Scotus, the Reformers, and the very Jesuits, you would say he was never out of his study: to look at his preachings, catechizings, visits, and imprisonments, you would say he was never in it. His “Reformed Pastor” shows his standard in regard to pastoral fidelity; he probably came as near to it as men ever do to their standards. John Howe, the least scholastic and most plulosoj)hic, if not angelic, of the Puritans, carried on his amazing researches j)ari iassu with his 2^“^^ipit and parish routine. He was very early settled at Great Torrington, in Devonshire, where he remained until his ejectment. You perhaps remember his Latin correspondence, his manner of keeping fast-davs vrith his people, the favour which he had with Cromwell, and his trials. Late in life he preached in the metropolis. He was extraordinary as an extemporaneous speaker, even in a day when that mode was prevalent. Ilsotwithstanding his persecntions and frequent removals, he managed to accumulate vast learning, without being any thing but a preacher of the gospel. Ghaenock deserves to be named here. Less popular as a preacher, he was equal as a scholar to those just mentioned; being versed in every part of learning, especially in the originals of the Scripture. He was indefatigable with his ]Den, and was one of those who confined himself almost entirely to his study. But he still preaches by his works. Edmund Calamy is famous, as one of the authors of Smectymnious written in answer to Bishop Hall’s Divine Right of Episcopacy: the title indicates the writers’ names, by their initials, viz., S. Marshal, E. Calamy, T. Young, M. ]^ewcomen, “W. Spurstow. ISTo London preacher was favoured by greater crowds, and that for twenty years: as many as sixty coaches were sometimes drawn up at his church. But he had not attained his fulness of preparation, without some pains. While chaplain to Bishop Felton, he studied sixteen hours a day; read over all Bellarmine and his answers; read the school-IvETTEKS TO YOUNG MINISTERS. 129
men, particular Thomas Aquinas; and perused the works of Augustine five times. Need I assert the diligence or erudition of Matthew Pool? Look at his tall folios, especially his Syno2Jsis GriticoriLm the fruit of ten years’ toil, during which he used to rise at three and four o’clock. Yet in the evenings, he could be “exceedingly, but innocently merry, very much diverting both himself and the company.” He was pastor of St. Michaels’, London, fourteen years, till the Bartholomews’ Day, and was a laborious preacher. Tuckney is memorable as the principal writer of the Shorter Catechism. He was for a time in Boston, as Mr. Cotton’s assistant, and afterwards in St. Michaels’, just named. When ejected, he had become master of St. John’s, Cambridge. Calamy relates, in regard to the college elections, that Tuckney used to say, ‘“^ E’o one shall have greater regard to the truly godly than I; but I am determined to choose none but scholars: they may deceive me in their godliness, but in their scholarshij:) they cannot.” How could I have postponed to this place dear John Flavel? No one needs to be told how pious, how faithful, how tender, how rich, how full of unction, are his works. Li no writer have the highest truths of religion been more remarkably brought down to the lowest capacity; yet with no sinking of the doctrine, and with a perpetual sparkle and zest, be- 0”
longing to tlic most generous liquor. It has always been a wonder to me, how Flavel could maintain such simplicity and naivete, and such childlike and almost frolicksome grace, amidst the multiform studies which he pursued. I can account for it only by his having been constantly among the people, in actual duty as a pastor. Opening one of his volumes, at random, I find quotations, often in Greek and Latin, and m the order here annexed, from Cicero, Pope Adrian, Plato, Chrysostom, Horace, Ovid, Luther, Bernard, Claudian, Menander, and Petronius. His residence at Dartmouth would afford a multitude of pastoral instances, if this were our present object.
Joseph Caryl, the voluminous commentator on Job, was a preacher in London, as far as the intolerance of the times permitted. The same church was served by Dr. John Owen, David Clarkson, Dr. Chauncy, Dr. “Watts, and Dr. Savage. Thomas Goodwin was one of the greater Puritan divines; recorded in the University-register at Oxford, as “in scriptis in re theologica quamplurimis orbi notus.” Living in days of tribulation, he was more migratory than he could have wished; but the preaching of the gospel was his great work. At first he sought the praise of learned elegance, but “in the end,” says he, “this project of wit and vainglory was wholly sunk in my heart, and I left all, and have continued in that purpose and practice these three-score years; and I never was so much as tempted to put into a sermon my own withered flowers that I had gathered, and vahied more than diamonds, but have preached what I thought was truly edifying, either for conversion of souls, or bringing them up to eternal life.”
Other less noted ministers there were among the Nonconformists, known on earth for their learning, and in heaven for their converting of sinners from the error of their ways. Such a man was Peter Yinke, of London, memorialized in a funeral sermon by John Howe. He was a universal scholar. His latinity was celebrated, and he kept constant journals in the Latin tongue. But yet more remarkable was he for humble, painful, affectionate, gospel labour. “From his memorials, it appears that he was much in admiring God for what he had done for him and his, especially for assisting him in his ministerial work, and particularly at the Lord’s Supper.” Some place ought to be given to Joun Quicke, author of the Synodicon which is even now one of the best repositories of facts, respecting the Reformed Church in France. He was a good scholar and an animated and successful preacher. In his days of health, he used to be in his study at 2 o’clock in the morning. He was greatly concerned for the persecuted Huguenots, and zealous for the upholding of a learned ministry. He loved preaching so well that he was seized in the pulpit, in 16G3, and made long trial of prison fare. Yet when a cavalier-justice threatened him with a distant gaol, Quiche replied, “I know not where you are sending me, hut this I am sure of, my heart is as full of comfort as it can hold.” Geokge Hughes, of Plymouth, was one who united snccessful study with constant evangelical activity. He was indefatigable in his ministerial work, and much devoted to the private exercises of piety. He preached twice the Sabbath before he died, being sixty-four years of age. In a period, when learned men were not scarce, Mr. Hughes had the reputation of being an admirable critic and expositor, and well acquainted with every part of theology. Baxter considered his Aaron’s Rod Blossoming, as one of the best books on affliction. Here might be mentioned Gouge, Truman, AVilliams, the Henrys and the Mathers; but I will close my list of Puritans, properly so called, with the name of good Mr. Jessey, the Ba^tist, whose quaint visage, with beard, bands, and Geneva-cap, adorns the IS^onconformist’s Memorial. Besides constant labours in the ministry, he was much concerned about bringing out a new translation of the Bible; for he was a proficient in Hebrew, Syriac, and the Pabbins. For the age in which he lived, it is a singular fact that Mr. Jessey had such regard for the poor Jews at
Jerusalem, that lie collected for them, and transmitted to Palestine £300, and with this sent letters to win them over to Christianity. The inscription which he put over his studv-door has often been copied:
AMICE, QUISQUE HUC ADES; AUT AGITO PAUCIS; AUT ABL-AUT ME LABOEANTEM ADJUVA.
The grace of God did not leave our Scottish forefathers without some striking examples of parochial studies and successes. The value which they set upon ministerial learning is inscribed on the constitution of our Church. It could not be otherwise, where the foundations were laid by such hands as those of Knox, Buchanan, and the Melvills. There is no modern satiric verse in Latin, more resembling the most biting of Catullus, than the Franciscaniis of Buchanan, and sundry memorable epigrams of Andrew Melvill, Jonx Row, of Perth, lived in times of disquietude, and is chiefly remembered for his uncommon experiences; yet we must not forget, that the youth who boarded with him, spoke nothing but Latin, and that the lesson of Scripture read before and after meals, was always either Hebrew or Greek. John McBirnie “used a ways to have, when he rode, two Bibles hanging at a leathern girdle about his middle, the one original, the other English.” When
James Melvill was dying, lie repeated a number of the Psalms in Hebrew. Eobekt Bkuce, that saintly preacher, favoured beyond most with near approaches to God in prayer, and marvellous power in awakening sinners; and whose life you ought to examine in detail, thus speaks of himself in old age: — “I have been a continued student, and I hope I may say it without offence, that he is not within the isle of Britain, of my age, that takes greater pains upon his Bible.” But he understood Luther’s hene ordsse. John Livingstone was one morning at Mr. Bruce’s house, when he came out of his closet with his face swollen with weeping; he had been praying for Dr. Alexander Leighton, who was pilloried in London, and for himself that he had not been counted worthy to suffer. Li his public prayers, ‘’ every sentence was a strong bolt shot up to heaven.” Of his success, Didoclavius says, “Plura animarum millia Christo lucrifecit.” David Dickson’s name is a precious ointment in Scotland. He was exceedingly blessed in an age of wonderful revivals. Multitudes were convinced and converted by his means while he was at L’vine, to which place they flocked from a great distance around. He was an active and fearless member of the General Assemblies of that stormy time. The Sum of Saving Knoioledge was dictated by him and his friend Mr. Durham. He was the author of the hymn, “O Mother dear, Jerusalem,” which has since suffer eel so many garblings and transformations. When dying, he was asked by Mr. Livingstone, how he found himself. He replied, “I have taken all my good deeds, and all my bad deeds, and cast them through each other in a heap before the Lord, and fled from both, and betaken myself to the Lord Jesus Christ, and in him I have sweet peace.” Dickson was the author of several learned works; one of these, Therapeutica Sacra is a quarto volume, in the Latin language. In his latter years, he was professor of theology at Glasgow.’-’
William Gutheie, author of the Christian’s Great Inteyest was one of the most graceful, elegant, accomplished, and commandiug preachers that Scotland ever possessed. He belonged to a small class of men who have blended eminent devotion with charms of manner. Far from being a recluse, he excelled in manly exercises, induged in angling, fowling, and hurling on the ice, by which he maintained vigorous health. To say that he was admired and loved by Rutherford, is almost enough. His prayers were such that whole assemblies were melted into tears. Of his authorshij-). Dr. Owen once said, pulling out a little gilded copy of tlic Great Interest” That author
* Select Biog. Wodrow Soc. vol. ii. p. 1 14.
I take to be one of the greatest divines that ever wrote; it is my ‘vade-mecum and I carry it and the Sedan !New Testament, still about with me. I have written several folios, but there is more divinity in it than in them all.” Guthrie laboured most of his life in one place, and with such success, that there were hardly any in his charge who were not brought to a profession of faith and the worship of God in their families. Ilis favourite employment was the study of the Scriptures, which he read much in the original. ISText to Guthrie I must mention Samuel RuTnEKFOKD; but how shall I mention him? Christians of the present day, Icnowing him chiefly by his letters, which glow with heavenly love, scarcely remember that he was one of the most learned men of his age. Indeed, it is hard to say whether he was greater as a pastor or an author. He was professor as well as preacher. He commonly rose about three in the morning. He spent all his time either in prayer, or reading and writing, or visiting families. His works are numerous, learned, and argumentative, both in Latin and English. Kead his Letters; they will prove to you that great study need not quench the flame of devotion. ^’ Rutherford’s Letters,” says Mr. Cecil, “is one of my classics. “Were truth the beam, I have no doubt, that if Homer, and Yirgil, and Horace, and all that the world has agreed to idolize, were weighed against that book, they would be lighter than vanity. He is a real original.” ^’’
The whole space allotted to this letter would be little enough for speaking of George Gillespie. It is the common opinion of Presbyterians, that taking his learning and eloquence in connexion with his youth, Gillespie must be regarded as a prodigy. He accompanied Henderson and Bailiie to the Westminster Assembly, in which body, notwithstanding his youth, he shone as a distinguished light. His learning was extraordinary, for exactness as well as compass, and in debate he joined the highest inspiration to the most complete scholastic training. Still he was the humble, pious preacher, relying on his God, as well in the disputation as the sermon. The members of the Assembly usually kept little books, in which to note the arguments to be answered, and the heads of their speeches; but when Gillespie’s book was looked into, it was found to contain only such entries as these: ^’ Lord, send liht! Lord, 2:ive assistance! Lord, defend thine own cause! “If you would be convinced of his learning, read his masterly ’ and famous work against the Erastians, entitled Aaron’s Rod Blossoming. It is no vain boast, when he says of this book in his preface:” As I have not
* Rutherford was called to a professorship in Utrecht, as Ames had loni; before been to one in Franeker.
dealt with their naiici, but with their nucleus I have not scratched at their shell, but taken out their kernel, (such as it is,) I have not declined them, but encountered, yea, sought them out where their strength was greatest, where their arguments were hardest, and their exceptions most probable; so no man may decline or dissemble the strength of my arguments, inferences, authorities, answers, and replies, nor think it enough to lift up an axe against the outermost branches, when he ought to strike at the root.” He speaks of the time bestowed on this most weighty and seasonable work, as gained with difficulty from his parochial cares. This list might be easily increased. There was Halybtjeton, noted as a deeply experienced believer and a devoted preacher, as well as a student, theologian, and author. There was Thomas Boston, thought of generally, in connexion with his sermons and his Fourfold State, but who also wrote the Tractatus Stigmologicus a quarto on the Hebrew accents, and was a consummate biblical scholar. In later days we have had the Eeskines, Maclauein, and “Witheespoon, whose reputation as a man of learning was formed before he left his pastoral charge.
If my knowledge extended a little more into the Reformed Churches of France and Holland, I might doubtless add to these examples. One thing is certain, the great scholars and great authors of these countries, wlietlier professors or pastors, vere men laden with the burden of j)i’eacliing. If my memoryfails me not, the celebrated Bociiaet, a polyglot of erudition, was the minister of a small church. At and after the time of the Synod of Dort, (the most brilliant era of Reformed theology.) learning was diligently cultivated by private pastors. The late Dr. Livingston, a pupil of De Moor, may be taken as a specimen, in this respect, of what was considered ministerial training in Holland, a century ago.
Our own country abounds in examples of ministerial learning. “We speak of President Edwards; but how short a time was he president! His stores of knowledo:e were treasured while he was at !N’orthampton and Stockb ridge; where, as a descendant related to me, he did not know his own cows, and was so stingy of his time, as to wait in his study till the very instant when dinner was served in the adjoining room, and always retired to his books the moment he had finished his sparing meal: a practice to be condemned without hesitation. I need not recall to you the men whose names are familiar, as having lived nearer to our own times, such as Dickinson, Waddel, Mason, Wilson, Gkeen, Rice, Speece, IIoGK, and Matthews. If it were proper, I could still more easily record the names of clergymen still living, who add to the constant labours of the minis-
140 THOUGHTS ON PKEACHINa.
tiy, regular and persistent efforts to discipline the understanding and enrich the heart by private study. It is with the humble hope of stimulating you to attempt the like that I have collected the materials of this somewhat fragmentary letter.