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 passing 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 astonishing 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, attitude,
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 God 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 class, 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 parishioners, 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 God
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 illustrations 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 butterfly, the wasp, and the bee. The butterfly
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 hell 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 grasshopper, 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 Assembly'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 superstitious people in
the neighborhood concluded that he must have been assisted 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 assisting 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 God'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 God. 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
destitute 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 acumen, 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 passages, 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 worship, him declare I unto you." The following
passage 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 God, but have never found God 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 God; 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 God; they must
acknowledge a God: but it is God with attributes of their own choosing,
not the God of Scripture,--the God of nature, not the God of justice.
_Him_ they exclude from their view; _Him_ they do not like to retain in
their thoughts; and in the circumstances in which they cultivate the
idea of a God, 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 God 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 God--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 God; every subject he can
examine now, is fraught with the presence of a righteous God; every new
ray of light that meets his eye, reveals to him a righteous God; every
sound carries to his ear the name of God, repeated by a thousand echoes.
He can make no experiment now that will not show him more of the wonders
and terrors of God. He can look at nothing, he can think of nothing,
that does not speak to him of God, 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 God as a God 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."