Chapter 12

The time when I would have liked his look to have been perpetuated, was that of all others the least likely, or indeed possible;--it was, when after administering the Sacrament to his people, and having solemnized every one, and been himself profoundly moved by that Divine, everlasting memorial, he left the elders' seat and returned to the pulpit, and after giving out the psalm, sat down wearied and satisfied, filled with devout gratitude to his Master--his face pale, and his dark eyes looking out upon us all, his whole countenance radiant and subdued. Any likeness of him in this state, more like that of the proto-martyr, when his face was as that of an angel, than anything I ever beheld, would have made one feel what it is so impossible otherwise to convey,--the mingled sweetness, dignity, and beauty of his face. When it was winter, and the church darkening, and the lights at the pulpit were lighted so as to fall upon his face and throw the rest of the vast assemblage into deeper shadow, the effect of his countenance was something never to forget.

He was more a man of power than of genius in the ordinary sense. His imagination was not a primary power; it was not originative, though in a quite uncommon degree receptive, having the capacity of realizing the imaginations of others, and through them bodying forth the unseen. When exalted and urged by the understanding, and heated by the affections, it burst out with great force, but always as servant, not master. But if he had no one faculty that might be, to use the loose words of common speech, original, he was so as a whole,--such a man as stood alone. No one ever mistook his look, or would, had they been blind, have mistaken his voice or words, for those of any one else, or any one else's for his.

His mental characteristics, if I may venture on such ground, were clearness and vigor, intensity, fervor,[26] concentration, penetration, and perseverance,--more of depth than width.[27] The moral conditions under which he lived were the love, the pursuit, and the practice of truth in everything; strength and depth, rather than external warmth of affection; fidelity to principles and to friends. He used often to speak of the moral obligation laid upon every man to _think truly_, as well as to speak and act truly, and said that much intellectual demoralization and ruin resulted from neglecting this. He was absolutely tolerant of all difference of opinion, so that it was sincere; and this was all the more remarkable from his being the opposite of an indifferentist, being very strong in his own convictions, holding them keenly, even passionately, while from the structure of his mind, he was somehow deficient in comprehending, much less of sympathizing with the opinions of men who greatly differed from him. This made his homage to entire freedom of thought all the more genuine and rare. In the region of theological thought he was scientific, systematic, and authoritative, rather than philosophical and speculative. He held so strongly that the Christian religion was mainly a religion of facts, that he perhaps allowed too little to its also being a philosophy that was ready to meet, out of its own essence and its ever unfolding powers, any new form of unbelief, disbelief, or misbelief, and must front itself to them as they moved up.

[26] This earnestness of nature pervaded all his exercises. A man of great capacity and culture, with a head like Benjamin Franklin's, an avowed unbeliever in Christianity, came every Sunday afternoon, for many years, to hear him. I remember his look well, as if interested, but not impressed. He was often asked by his friends why he went when he didn't believe one word of what he heard. "Neither I do, but I like to hear and to see a man earnest once a week, about anything." It is related of David Hume, that having heard my great-grandfather preach, he said, "That's the man for me, he means what he says, he speaks as if Jesus Christ was at his elbow."

[27] The following note from the pen to which we owe "St. Paul's Thorn in the Flesh" is admirable, both for its reference to my father, and its own beauty and truth.

"One instance of his imperfect discernment of associations of thought that were not of a purely logical character was afforded, we used to think, by the decided and almost contemptuous manner in which he always rejected the theory of what is called the double interpretation of prophecy. This, of course, is not the place to discuss whether he was absolutely right or wrong in his opinion. The subject, however, is one of somewhat curious interest, and it has also a strictly literary as well as a theological aspect, and what we have to say about it shall relate exclusively to the former. When Dr. Brown then said, as he was accustomed in his strong way to do, that 'if prophecy was capable of two senses, it was impossible it could have any sense at all,' it is plain, we think, that he forgot the specific character of prophetic literature, viz., its being in the highest degree poetic. Now every one knows that poetry of a very elevated cast almost invariably possesses great breadth, variety, we may say multiplicity of meaning. Its very excellence consists in its being capable of two, three, or many meanings and applications. Take, for example, these familiar lines in the 'Midsummer Night's Dream:'--

'Ah me! for aught that ever I could read, Could ever hear by tale or history, The course of true love never did run smooth: But either it was different in blood, Or else misgraffed in respect of years, Or else it stood upon the choice of friends; Or if there were a sympathy in choice, War, death, or sickness did lay siege to it, Making it momentary as a sound, Swift as a shadow, short as any dream, Brief as the lightning in the collied night, That in a spleen unfolds both heaven and earth, And ere a man hath power to say "Behold!" The jaws of darkness do devour it up; So quick bright things come to confusion.'

We remember once quoting these lines to a lady, and being rather taken aback by her remark, 'They are very beautiful, but I don't, think they are true.' We really had forgot for the moment the straightforward, matter-of-fact sense of which they are capable, and were not adverting to the possibility of their being understood to mean that--nothing but love-crosses are going, and that no tolerable amount of comfort or happiness is to be found in the life matrimonial, or in any of the approaches towards it. Every intelligent student of Shakspeare's, however, will at once feel that the poet's mind speedily passes away from the idea with which he starts, and becomes merged in a far wider theme, viz., in the disenchantment to which all lofty imaginations are liable, the disappointment to which all extravagant earthly hopes and wishes are doomed. This, in fact, is distinctly expressed in the last line, and in this sense alone can the words he regarded as at all touching or impressive. Sudden expansions and transitions of thought, then, are nothing more than what is common to all poetry; and when we find the Hebrew bards, in their prophetic songs, mingling in the closest conjunction the anticipations of the glories of Solomon's reign, or the happy prospects of a return from Babylon, with the higher glory and happiness of Messiah's advent, such transitions of thought are in perfect accordance with the ordinary laws of poetry, and ought not to perplex even the most unimaginative student of the Bible."

With devotional feeling--with everything that showed reverence and godly fear--he cordialized wherever and in whomsoever it was found,--Pagan or Christian, Romanist or Protestant, bond or free; and while he disliked, and had indeed a positive antipathy to intellectual mysticism, he had a great knowledge of and relish for such writers as Dr. Henry More, Culverwel, Scougall, Madame Guyon, whom (besides their other qualities) I may perhaps be allowed to call affectionate mystics, and for such poets as Herbert and Vaughan, whose poetry was pious, and their piety poetic. As I have said, he was perhaps too impatient of all obscure thinking, from not considering that on certain subjects, necessarily in their substance, and on the skirts of all subjects, obscurity and vagueness, difficulty and uncertainty, are inherent, and must therefore appear in their treatment. Men who rejoiced in making clear things obscure, and plain things the reverse, he could not abide, and spoke with some contempt of those who were original merely from their standing on their heads, and tall from walking upon stilts. As you have truly said, his character mellowed and toned down in his later years, without in any way losing its own individuality, and its clear, vigorous, unflinching perception of and addiction to principles.

His affectionate ways with his students were often very curious: he contrived to get at their hearts, and find out all their family and local specialities, in a sort of short-hand way, and he never forgot them in afterlife; and watching him with them at tea, speaking his mind freely and often jocularly upon all sorts of subjects, one got a glimpse of that union of opposites which made him so much what he was--he gave out far more liberally to them the riches of his learning and the deep thoughts of his heart, than he ever did among his full-grown brethren. It was like the flush of an Arctic summer, blossoming all over, out of and into the stillness, the loneliness, and the chill rigor of winter. Though authoritative in his class without any effort, he was indulgent to everything but conceit, slovenliness of mind and body, irreverence, and above all handling the Word of God deceitfully. On one occasion a student having delivered in the Hall a discourse tinged with Arminianism, he said, "That may be the gospel according to Dr. Macknight, or the gospel according to Dr. Taylor of Norwich, but it is not the gospel according to the Apostle Paul; and if I thought the sentiments expressed were his own, if I had not thought he has taken his thoughts from commentators without carefully considering them, I would think it my duty to him and to the church to make him no longer a student of divinity here." He was often unconsciously severe, from his saying exactly what he felt. On a student's ending his discourse, his only criticism was, "The strongest characteristic of this discourse is weakness," and feeling that this was really all he had to say, he ended. A young gentleman on very good terms with himself, stood up to pray with his hands in his pockets, and among other things he put up a petition he might "be delivered from the fear of man, which bringeth a snare;" my father's only remark was that there was part of his prayer which seemed to be granted before it was asked. But he was always unwilling to criticize prayer, feeling it to be too sacred, and, as it were, beyond his province, except to deliver the true principles of all prayer, which he used to say were admirably given in the _Shorter Catechism_--"Prayer is an offering up of the desires of the heart to God, for things agreeable to his will, in the name of Christ; with confession of our sins, and thankful acknowledgment of his mercies."

For the "heroic" old man of Haddington my father had a peculiar reverence, as indeed we all have--as well we may. He was our king, the founder of our dynasty: we dated from him, and he was "hedged" accordingly by a certain sacredness or "divinity." I well remember with what surprise and pride I found myself asked by a blacksmith's wife in a remote hamlet among the hop-gardens of Kent, if I was "the son of the Self-interpreting Bible." I possess, as an heirloom, the New Testament which my father fondly regarded as the one his grandfather, when a herd laddie, got from the Professor who heard him ask for it, and promised him it if he could read a verse; and he has in his beautiful small hand written in it what follows: "He (John Brown of Haddington) had now acquired so much of Greek as encouraged him to hope that he might at length be prepared to reap the richest of all rewards which classical learning could confer on him, the capacity of reading in the original tongue the blessed New Testament of our Lord and Saviour. Full of this hope, he became anxious to possess a copy of the invaluable volume. One night, having committed the charge of his sheep to a companion, he set out on a midnight journey to St. Andrews, a distance of twenty-four miles. He reached his destination in the morning, and went to the bookseller's shop asking for a copy of the Greek New Testament. The master of the shop, surprised at such a request from a shepherd boy, was disposed to make game of him. Some of the professors coming into the shop questioned the lad about his employment and studies. After hearing his tale, one of them desired the bookseller to bring the volume. He did so, and drawing it down, said, 'Boy, read this, and you shall have it for nothing.' The boy did so, acquitted himself to the admiration of his judges, and carried off his Testament, and when the evening arrived, was studying it in the midst of his flock on the braes of Abernethy."--_Memoir of Rev. John Brown of Haddington_, by Rev. J. B. Patterson.

"There is reason to believe _this_ is the New Testament referred to. The name on the opposite page was written on the fly-leaf. It is obviously the writing of a boy, and bears a resemblance to Mr. Brown's handwriting in mature life. It is imperfect, wanting a great part of the Gospel of Matthew. The autograph at the end is that of his son, Thomas, when a youth at college, afterwards Rev. Dr. Thomas Brown of Dalkeith.--J. B."

I doubt not my father regarded this little worn old book, the sword of the Spirit which his ancestor so nobly won, and wore, and warred with, with not less honest veneration and pride than does his dear friend James Douglas of Cavers the Percy pennon borne away at Otterbourne. When I read, in Uncle William's admirable Life of his father, his own simple story of his early life--his loss of father and mother before he was eleven, his discovering (as true a _discovery_ as Dr. Young's of the characters of the Rosetta stone, or Rawlinson's of the cuneiform letters) the Greek characters, his defence of himself against the astonishing and base charge of getting his learning from the devil (that shrewd personage would not have employed him on the Greek Testament), his eager, indomitable study, his running miles to and back again to hear a sermon after folding his sheep at noon, his keeping his family creditably on never more than L50, and for long on L40 a year, giving largely in charity, and never wanting, as he said, "lying money"--when I think of all this, I feel what a strong, independent, manly nature he must have had. We all know his saintly character, his devotion to learning, and to the work of preaching and teaching; but he seems to have been, like most complete men, full of humor and keen wit. Some of his _snell_ sayings are still remembered. A lad of an excitable temperament waited on him, and informed him he wished to be a preacher of the gospel. My great-grandfather, finding him as weak in intellect as he was strong in conceit, advised him to continue in his present vocation. The young man said, "But I wish to preach and glorify God." "My young friend, a man may glorify God making broom besoms; stick to your trade, and glorify God by your walk and conversation."

The late Dr. Husband of Dunfermline called on him when he was preparing to set out for Gifford, and was beginning to ask him some questions as to the place grace held in the Divine economy. "Come away wi' me, and I'll expound that; but when I'm speaking, look you after my feet." They got upon a rough bit of common, and the eager and full-minded old man was in the midst of his unfolding the Divine scheme, and his student was drinking in his words, and forgetting _his_ part of the bargain. His master stumbled and fell, and getting up, somewhat sharply said, "James, the grace o' God can do much, but it canna gi'e a man common sense;" which is as good theology as sense.

A scoffing blacksmith seeing him jogging up to a house near the smithy on his pony, which was halting, said to him, "Mr. Brown, ye're in the Scripture line the day--'the legs o' the lame are not equal.'" "So is a parable in the mouth of a fool."

On his coming to Haddington, there was one man who held out against his "call." Mr. Brown meeting him when they could not avoid each other, the non-content said, "Ye see, sir, I canna say what I dinna think, and I think ye're ower young and inexperienced for this charge." "So I think too, David, _but it would never do for you and me to gang in the face o' the hale congregation!_"

The following is a singular illustration of the prevailing dark and severe tone of the religious teaching of that time, and also of its strength:--A poor old woman, of great worth and excellent understanding, in whose conversation Mr. Brown took much pleasure, was on her death-bed. Wishing to try her faith, he said to her, "Janet, what would you say if, after all He has done for you, God should let you drop into hell?" "E'en's (even as) he likes; if he does, _He'll lose mair than I'll do_." There is something not less than sublime in this reply.

Than my grandfather and "Uncle Ebenezer," no two brothers could be more different in nature or more united in affection. My grandfather was a man of great natural good sense, well read and well knowledged, easy but not indolent, never overflowing but never empty, homely but dignified, and fuller of love to all sentient creatures than any other human being I ever knew. I had, when a boy of ten, two rabbits, Oscar and Livia: why so named is a secret I have lost; perhaps it was an Ossianic union of the Roman with the Gael. Oscar was a broad-nosed, manly, rather _brusque_ husband, who used to snort when angry, and bite too; Livia was a thin-faced, meek, and I fear, deceitfullish wife, who could smile, and then bite. One evening I had lifted both these worthies, by the ears of course, and was taking them from their clover to their beds, when my grandfather, who had been walking out in the cool of the evening, met me. I had just kissed the two creatures, out of mingled love to them, and pleasure at having caught them without much trouble. He took me by the chin, and kissed me, and then _Oscar and Livia_! Wonderful man, I thought, and still think! doubtless he had seen me in my private fondness, and wished to please me.

He was forever doing good in his quiet yet earnest way. Not only on Sunday when he preached solid gospel sermons, full of quaint familiar expressions, such as I fear few of my readers could take up, full of solemn, affectionate, appeals, full of his own simplicity and love, the Monday also found him ready with his every-day gospel. If he met a drover from Lochaber who had crossed the Campsie Hills, and was making across Carnwath Moor to the Calstane Slap, and thence into England by the drove-rode, he accosted him with a friendly smile,--gave him a reasonable tract, and dropped into him some words of Divine truth. He was thus _continually_ doing good. Go where he might, he had his message to every one; to a servant lass, to a poor wanderer on the bleak streets, to gentle and simple--he flowed forever _pleno rivo_.

Uncle Ebenezer, on the other hand, flowed _per saltum_; he was always good and saintly, but he was great once a week; six days he brooded over his message, was silent, withdrawn, self-involved; on the Sabbath, that downcast, almost timid man, who shunned men, the instant he was in the pulpit, stood up a son of thunder. Such a voice! such a piercing eye! such an inevitable forefinger, held out trembling with the terrors of the Lord; such a power of asking questions and letting them fall deep into the hearts of his hearers, and then answering them himself, with an "ah, sirs!" that thrilled and quivered from him to them.

I remember his astonishing us all with a sudden burst. It was a sermon upon the apparent _plus_ of evil in this world, and he had driven himself and us all to despair--so much sin, so much misery--when, taking advantage of the chapter he had read, the account of the uproar at Ephesus in the Theatre, he said, "Ah, sirs! what if some of the men who, for 'about the space of two hours,' cried out, 'Great is Diana of the Ephesians,' have for the space of eighteen hundred years and more been crying day and night, 'Great and marvellous are thy works, Lord God Almighty; just and true are all thy ways, thou King of saints; who shall not fear thee, O Lord, and glorify thy name? for thou only art holy.'"