The Genius of Scotland Part 6

It is not our purpose in this place to say much on the subject of the published works of Dr. Chalmers. These are quite voluminous. The English edition of his works consists of twenty-five duodecimo volumes. Of these the two first volumes on _Natural Theology_, the third and fourth on the _Evidences of Christianity_, the fifth on _Moral Philosophy_, the sixth, _Commercial Discourses_, the seventh, _Astronomical Discourses_, and the last four on _Paul's Epistle to the Romans_, are the most interesting and valuable.[18] In style and arrangement, in logic and definition, they possess some obvious defects, but ever indicate a genius of the highest order, a heart burning with love and zeal, a conscience void of offence toward G.o.d and toward all men; and a devotion, akin to that of angels and the spirits of just men made perfect.[19]

[Footnote 18: All these, with the addition of four volumes of Sermons, forming the Theological Works of Dr. Chalmers, have been republished, in handsome form, by Mr. Carter of New York.]

[Footnote 19: In the introduction to "Vinet's Vital Christianity," I have given a more elaborate estimate of the mental peculiarities of Dr.

Chalmers, in connection with those of Vinet, "the Chalmers of Switzerland."

Since the above sketch was written Dr. Chalmers has gone to his rest. He died suddenly and unexpectedly on the 31st of May, 1847.]

CHAPTER IX.

Dr. John Brown of Edinburgh--Rev. John Brown of Whiteburn--Professor John Brown of Haddington--Rev. Dr.

Candlish--Specimen of his Preaching.

Before leaving the Edinburgh clergy, I wish to give you some account of the Rev. Dr. John Brown, minister of Broughton Place Chapel, and Professor of exegetical Theology in the United Secession Church, one of the most amiable and accomplished of the Scottish ministers. He is the son of the Rev. John Brown of Whiteburn, and the grandson of the Rev.

John Brown of Haddington, of whom I shall have something to say before the close of the chapter.

Dr. Brown is between fifty and sixty years of age, with a fine form and expressive countenance. Rather tall and slender, he looks much as one might conceive the Apostle John to have done. His countenance is mild and dignified, nose slightly aquiline, brow arched and high, eyes dark and piercing, and his mouth indicative of mingled firmness and delicacy of character. His hair, once dark as the ravens, bears the marks of age and thought. In his youth, he was extremely vigorous and active; but he is evidently pa.s.sing into "the sere and yellow leaf."

Dr. Brown is a man of decided talent, though distinguished more for clearness and strength of intellect, than for genius and imagination.

His mind is highly cultivated, but it seldom glows and sparkles. His discourses are always interesting and instructive, but not often thrilling or overpowering. They never fall below mediocrity, are always clear, sensible and useful, but perhaps never rise to the highest heaven of invention. In this respect he much resembles the celebrated Dr.

Wardlaw, though, as a speaker, he is more effective. Dr. Wardlaw uniformly reads his sermons, Dr. Brown does not even use notes. He preaches probably from memory, as is the case with most of the Scottish clergy. They practice "the committing" of their sermons from their youth, and acquire astonis.h.i.+ng facility in this exercise, on which account their preaching is often distinguished as much for its accuracy, as its energy and freedom. Dr. Brown appears to great advantage in the pulpit. His ease, energy, gracefulness and variety of tone, att.i.tude, and expression, are equally striking. Occasionally he hesitates for a word, but never fails to find the right one. His language is remarkably full and accurate. His topics, too are uniformly well selected, clearly divided and thoroughly discussed. If he does not, like Chalmers, awe and subdue his audience, he seldom fails to interest and instruct them. His style is lucid and vivacious, and well adapted to useful practical preaching. A tone of deep and fervid piety pervades the whole, giving the impression that a man of G.o.d is addressing to you the messages of Heaven.

Dr. Brown is orthodox, but liberal in his views and feelings. As a theologian he belongs to the school of the moderate Calvinists. In connection with the late amiable and accomplished Dr. Balmer of Berwick, he was called to account some years ago, for his views of the atonement, which he regards not as a restricted, but as a universal blessing, that is to say, as a blessing, intended for the benefit not of a cla.s.s, but of the whole world. This gave rise to a war of words, and to much useless recrimination in the courts of the United Secession Church, which have left the matter pretty much where it was before. Dr. Brown's views, however, are becoming prevalent in Scotland.

Dr. Brown has done much to promote the study of Biblical Literature, which has received comparatively little attention in Scotland. As theologians the Scottish preachers are sound and practical, but with the exception of Dr. Campbell of Aberdeen, and Dr. McKnight of Edinburgh, they have not distinguished themselves for their critical investigations. A new spirit begins to prevail among them. The highly respectable denomination with which Dr. Brown is connected, is making rapid advances in this interesting branch of Biblical study.

Dr. Brown has taken an active part in the discussion of the question touching the seperation of Church and State, and has published one or two pamphlets upon the subject. In polemics he has always evinced a sober and generous spirit.

The family, from which the subject of these remarks is descended, has been highly distinguished for its talents and piety. The most of its members have been eminent and useful preachers for several generations.

Dr. Brown's father, the Rev. John Brown, of Whiteburn, was for many years one of the most devout and useful ministers of the Secession Church. Indeed, he was a perfect patriarch in the rural district, where he exercised his ministry. Every one knew him and loved him, as a man of singular goodness and apostolic zeal. When a boy the writer used to attend his church, and well does he remember his meek and venerable countenance, and the thrilling tones of his musical voice. He rode about his parish on an old white pony, fat and good-natured like his master; and never failed, when he met one of his youthful paris.h.i.+oners, to stop and enter into conversation with him. "Weel, my lad," he would say, patting my head, "how d'ye do--and how's your faither, and how's your mither? And a' the family, are they weel? Gie them my compliments. And now you maun be a good boy; dinna forget to say your prayers, and G.o.d will bless you. Gude day!" So off he would amble with a benignant smile, leaving a sweet and holy impression behind him, not forgotten to this very day. In preaching, Mr. Brown had a peculiar tone or tune, which at times was perfectly thrilling. He frequently used the Scottish dialect in the more pathetic and practical parts of his discourses, and by this means produced a great impression upon his simple-hearted hearers. His style, too, was naturally quaint and terse, and this, set off by his benignant look, his varied and tender tones, often made his sermons very memorable. Some of his ill.u.s.trations I remember now, though I ceased to hear him preach in my eighth year, having been removed to another part of the country. The following are specimens, perhaps not the best that might be given, but certainly characteristic. "There are three sorts of folks in the world; the b.u.t.terfly, the wasp, and the bee. The b.u.t.terfly is the gaudy fool, the wasp is the malicious wicked, but the bee is the gude Christian!" Imagine this, and the following, uttered with a peculiar sing-song and most expressive look and emphasis. "When ye see reek coming out at the chimney, ye may conclude there's fire in the house; so, when ye hear a man cursing and swearing, ye may be sure that the fire of h.e.l.l is kindled in that man's heart!" "O my friends, hold on and persevere in the good ways of the Lord. A few more losses and crosses, a few more troubles and trials, and we'll cross the swellings o' Jordan, and then, O then, we'll sit and sing thegither on the hills of Zion!" "Fear not, little flock, it is your Father's good pleasure to give you the kingdom. O the heart of our heavenly Father is a heart of tenderness and love. He will never leave you, nor forsake you. Why, only think on't--ye'r his ain dear bairns; he'll tak you by the han', and lead you through the wilderness, till he bring you safe to the Heavenly Canaan, the hame of his children, the inheritance of his family!"

Good old man! he has gone, long since, to that blessed "hame" where faithful ministers meet their beloved flocks, and "sing together on the hills of Zion!"

Mr. Brown had a brother _Ebenezer_, minister of Inverkeithing, who was still more distinguished as a preacher. In his boyhood he was "a great rogue," and used to teaze his "douce" and pious brother John, and occasion a good deal of trouble to his worthy father. But he was converted when a young man, and became an exceedingly devout and eloquent preacher. I had the pleasure of hearing him preach once in the open air, at a sacramental occasion connected with his brother's congregation in Whiteburn, but have a very indistinct recollection of the discourse. But I well remember his earnest look, and the thrilling tones of his powerful voice. He was of small stature, but spoke with great force and vehemence, and occasionally with the same sing-song voice, common among the old Scottish preachers. The congregation was rapt: a solemn stillness pervaded the atmosphere all around, so that one could hear the chirpings of the gra.s.shopper, and the song of the bird in the neighboring woods, during the pauses of his long and earnest sentences.

The father of John Brown of Whiteburn, and grandfather of Dr. John Brown of Edinburgh, was the celebrated professor John Brown, author of the Self-Interpreting Bible, Exposition of the a.s.sembly's Shorter Catechism, and other works; and teacher of Theology in the United Secession Church.

He was an extraordinary man. When a poor shepherd boy, he conceived the idea of learning Latin and Greek, and having procured a few old books, actually accomplished the task, while tending his cattle on the hills.

So successful was he, that some of the old and superst.i.tious people in the neighborhood concluded that he must have been a.s.sisted by "the evil spirit." On one occasion he went to Edinburgh, plaided and barefoot, walked into a bookseller's shop, and asked for a Greek Testament. "What are you going to do with a Greek Testament?" said the bookseller. "Read it," was the prompt reply. "Read it!" exclaimed the sceptical bookseller, with a smile; "ye may have it for nothing if ye'll read it."

Taking the book, he quietly read off a few verses, and gave the translation; on which he was permitted to carry off the Greek Testament in triumph.

Professor Brown was an eminently holy man. He was equally distinguished for his simplicity and dignity of character. His preaching was much admired by old and judicious persons. On one occasion, when he and others were a.s.sisting a brother minister in services preparatory to the celebration of the Lord's Supper, which services in Scotland usually take place on the last days of the week preceding the "sacramental sabbath," and are frequently held in the open air, a couple of gay young men had been out hunting, and on their return home drew near to the large congregation who were listening at that moment to the preaching of an eloquent but somewhat showy divine. After standing a few moments, the one said to the other, "Did you ever hear such preaching as that?"

"No," he replied with an oath, "but he don't believe a word of it!"

After this preacher had closed, there stood up, in the "tent," (a temporary pulpit erected in the open air for the accommodation of the ministers,) an old, humble looking man, who announced his text in a trembling voice, as if he were afraid to speak in G.o.d's name. He went on, and became more and more interesting, more and more impressive. The young men were awed, and listened with reverent attention to the close, when the one, turning to the other, said, "And what d'ye think of that?"

"Think of it," he replied, "I don't know what to think. Why, didn't you see how every now and then he turned round in the tent, as if Jesus Christ were behind him, and he was asking, 'Lord, what shall I say next?'" This preacher was John Brown, the secret of whose pulpit eloquence was, the inspiration of an humble and contrite heart, touched by the finger of the Almighty; an eloquence as far transcending that of the mere orator as the divine and heavenly transcends the human and earthly. This too, was the eloquence of the early Scottish preachers,--of Knox and Rutherford, of Guthrie and Erskine, of Cameron and Boston. This fired the hearts of the people with a holy and all-conquering zeal; this shed a glory over the death of the martyrs, and diffused among their descendants the love of "the Covenant" and the love of G.o.d. May this ever continue to be the eloquence not only of the Church in Scotland but of the Church throughout the world!

There is one other preacher in Edinburgh, of whom it would be desirable to give a full-length portrait. I refer to Dr. Candlish, certainly one of the most popular and effective preachers in the Free Church of Scotland. But I am not in possession of the materials for such a portrait, having heard him preach only once, and being imperfectly acquainted with the events of his life. He is probably about forty-five years of age, rather short of stature, and not particularly imposing or prepossessing in appearance. His face is rather long and sallow, but set off by an immense forehead, dark bushy hair, and a pair of fine black eyes. He stands bolt upright in the pulpit, and speaks in a clear, strong, deliberate, yet rapid voice. Judging from his published discourses, and the single specimen which I heard, I should think him dest.i.tute of pathetic power. He is evidently most at home in the regions of ratiocination. His language is copious, energetic, and harmonious. In clearness and finish it is decidedly superior to that of Chalmers, and little inferior to Robert Hall's. It possesses a stateliness, combined with a bounding energy, which render it very effective. His method is remarkably lucid, and his reasoning strong and convincing. In fancy, in touching pathos, in overwhelming energy, in the vivid lightning flashes of genius, he is greatly inferior to Chalmers; but in clearness of definition, in compactness and purity of style, in strength of logic, and in completeness of arrangement and finish, he must be acknowledged superior. His discourses are highly evangelical. They abound in clear and instructive statements, and defences of the cardinal truths of the Gospel. If deficient, it is in directness and pungency of appeal, in holy pathos, in solemn and subduing unction.

As a debater, Dr. Candlish stands pre-eminent. He may not possess the ponderous strength of Cunningham, the overpowering energy of Chalmers, the quick and versatile humor of Guthrie, or the eloquent polish of Buchanan. But he possesses, in unusual combination, clearness of method, logical ac.u.men, force and beauty of style, and an easy, graceful, commanding elocution. When Chalmers dies, we predict that Candlish will be the leader in the courts of the Free Church of Scotland.

Dr. Candlish has published quite a number of occasional sermons, and a volume of lectures on the record of the Creation in the book of Genesis.

These lectures are interesting and instructive, but to our taste, they are too diffuse and elaborate, and not sufficiently critical, or rather exegetical and compact. They say much about a thing, without actually saying the thing itself. But this is rather the fault of their design or plan, than of their execution, which as a whole indicates a high degree of talent. They contain many fine pa.s.sages, and valuable suggestions.

Among his published discourses, one of the best is on the "Incompetency of Reason, and the Fitness of Revelation;" from Acts xvii. 23. "Whom therefore ye ignorantly wors.h.i.+p, him declare I unto you." The following pa.s.sage from that discourse will give a fair idea of his power. Speaking of the mournful condition of those who delight to investigate the works of G.o.d, but have never found G.o.d himself, he says:--"They may feel a proud and high satisfaction, arising from the importance of the knowledge acquired in the successful employment of their powers and faculties of mind. But brethren, they scarcely meet, in all the various and diversified tracks which they take, and in all the endless varieties of objects which encounter their judgments--they scarcely ever meet their G.o.d; they scarcely ever find him in the way; they scarcely ever seek him. In the wondrous elements, the richly scattered treasures of power, and wisdom and goodness, through which they make their progress, they cannot shut their eyes to the presence of G.o.d; they must acknowledge a G.o.d: but it is G.o.d with attributes of their own choosing, not the G.o.d of Scripture,--the G.o.d of nature, not the G.o.d of justice.

_Him_ they exclude from their view; _Him_ they do not like to retain in their thoughts; and in the circ.u.mstances in which they cultivate the idea of a G.o.d, if mingling in their researches at all, they strip their ideas of all which might remind them of their unsettled controversy with Him. Conceive of a man in such a state, so blind as to have exercised his powers of discovery, in the full blaze of all the glory and the terrible majesty of a just G.o.d and a Saviour, without really finding him, condemned to carry on his future work of discovery with a clear and startling apprehension of all the moral attributes of G.o.d--his holiness,--his justice,--his truth--all as manifested in the cross of Christ, and all still carried on in a carnal mind and a self-condemned heart. Where now will be the joy of his lofty inquiries? Where now the triumph of his lofty powers of knowledge? Every object he contemplates now, is connected with the idea of a righteous G.o.d; every subject he can examine now, is fraught with the presence of a righteous G.o.d; every new ray of light that meets his eye, reveals to him a righteous G.o.d; every sound carries to his ear the name of G.o.d, repeated by a thousand echoes.

He can make no experiment now that will not show him more of the wonders and terrors of G.o.d. He can look at nothing, he can think of nothing, that does not speak to him of G.o.d, and remind him of his justice: and all the bold traces of his profound discoveries regarding nature, now do but suggest reminiscences of nature's G.o.d as a G.o.d of judgment; and so the very faculty which was ever his pride and admiration,--the capacity of deep reflection and enlightened inquiry, does but add new sting and torture to his reprobate mind, by suggesting always, everywhere, and in all things, new images and representations of that awful, that Almighty Being, whom he has chosen to make his foe."

CHAPTER X.

Ride into the Country--The Skylark--Poems on the Skylark by Sh.e.l.ley and the 'Ettrick Shepherd'--Newhall--'The Gentle Shepherd'--Localities and Outlines of the Story--Its Popularity in Scotland.

'Tis a beautiful morning in early June. The sun is peeping over Arthur's Seat, and glancing from the turrets of the old Castle. The carriage is ready, and Sandy the driver is cracking his whip with impatience. So, take your place, and let us be off. Pa.s.sing 'Bruntsfield Links' we plunge into the very heart of the country, so rich and varied, with park and woodland scenery, handsome villas, and sweet acclivities. Yonder is Merchiston Castle, the birth-place of the celebrated Napier, the inventor of Logarithms. A little further on, we reach the smiling village of Morningside, and pa.s.s some pretty country residences, with pleasant grounds and picturesque views. We enter a narrow and thickly wooded dell, through which tinkles a small rivulet, called the Braid Burn. At the bottom we come to the Braid Hermitage, as sweet a sylvan retreat as ever greeted the eye of the rural wanderer. Those rocky heights above us are the Braid Hills, from which can be enjoyed some of the most splendid views in Scotland. Leaving the carriage a few minutes we ascend that lofty eminence, and gaze, with delight upon the vast and beautiful landscape, including the city of Edinburgh, the Firth of Forth, with its "emerald islands," and the winding sh.o.r.es of Fife in the distance. Blackford hill, a little to the north of us is the spot mentioned in "Marmion:"

"Still on the spot Lord Marmion stay'd, For fairer scene he ne'er survey'd, When sated with the martial show That peopled all the plains below, The wandering eye could o'er it go, And mark the distant city glow With gloomy splendor red; For on the smoke wreaths, huge and slow, That round her sable turrets flow, The morning beams were shed, And tinged them with a l.u.s.tre proud, Like that which streaks a thunder cloud; Such dusky grandeur clothed the height, Where the huge castle holds its state, And all the steep slope down, Whose ridgy back heaves to the sky, Piled deep and ma.s.sy, close and high, Mine own romantic town!

But northward far with purer blaze On Ochil mountains fell the rays, And as each heathy top they kiss'd, It gleamed a purple amethyst.

Yonder the sh.o.r.es of Fife you saw; Here Preston Bay, and Berwick-Law, And broad between them roll'd The gallant Firth the eye might note, Whose islands on its bosom float, Like emeralds chased in gold."

Descending from the hill we resume our journey, musing on the days of old, when "shrill fife and martial drum" awakened the echoes of these peaceful vales, now resounding with the melody of birds. How delightful the gus.h.i.+ng music of those sky-larks, which descends upon us from "heaven's gates," like a shower of "embodied gladness." Why, it seems as if a hundred of them were soaring "i' the lift," and singing with a joyous energy, akin to that of the blessed spirits in heaven. To me, the lark is the n.o.blest of all birds, the most pure and spirit-like of all aerial songsters. In Scotland, too, she seems to sing the sweetest and strongest. Others may praise the nightingale, if they please, and my own heart has often thrilled, to hear, at the "witching time of night," her wild and melancholy strain from some English copsewood, or Italian grove. But nothing so rich and beautiful, so spirit-like and divine ever greeted my ear as the glad singing of the heaven-aspiring lark. It seemed as if the very spirit of song had taken wings, and were ascending to G.o.d, in a flood of melody. But listen to the following strains written by Sh.e.l.ley under the inspiration of the sky-lark's song:

Hail to thee, blithe spirit, Bird thou never wert, That from heaven or near it Pourest thy full heart In profuse strains of unpremeditated art.

Higher still and higher From the earth thou springest, Like a cloud of fire!

The blue deep thou wingest, And singing, still dost soar; and soaring, ever singest.

In the golden lightning Of the sunken sun, O'er which clouds are brightening, Thou dost float and run; Like an embodied joy, whose race has just begun.

All the earth and air With thy voice is loud, As, when night is bare From one lonely cloud, The moon rains out her beams, and heaven is overflowed.

What thou art, we know not.

What is most like thee?

From rainbow clouds there flow not Drops so bright to see, As from thy presence showers a rain of melody

Like a poet hidden In the light of thought, Singing hymns unbidden Till the world is wrought To sympathy with hopes and fears it heeded not.

Sound of vernal showers On the twinkling gra.s.s, Rain awakened flowers, All that ever was Joyous and fresh and clear thy music doth surpa.s.s.

Teach me, sprite or bird, What sweet thoughts are thine: I have never heard Praise of love or wine That panted forth a flood of rapture so divine.