BOYD, ZACHARY, an eminent
divine and religious writer of the seventeenth century, was born before
the year 1590, and was descended from the family of the Boyds of Pinkell
in Carrick (Ayrshire). He was cousin to Mr Andrew Boyd, bishop of Argyle,
and Mr Robert Boyd of Trochrig, whose memoirs have already been embodied
in this work. He received the rudiments of his education at the school of
Kilmarnock, and passed through an academical course in the college of
Glasgow. About the year 1607, he had finished his studies in his native
country. He then went abroad, and studied at the college of Saumur in
France, under his relation Robert Boyd. He was appointed a regent in this
University, in 1611, and is said to have been offered the principalship,
which he declined. According to his own statement, he spent sixteen years
in France, during four of which he was a preacher of the gospel. In
consequence of the persecution of the protestants, he was obliged, in
1621, to return to his native country. He relates, in one of his sermons,
the following anecdote of the voyage:—"In the time of the French
persecution, I came by sea to Flanders, and as I was sailing from Flanders
to Scotland, a fearfull tempest arose, which made our mariners reele to
and fro, and stagger like drunken men. In the mean time, there was a Scots
papist who lay near mee. While the ship gave a great shake, I observed the
man, and after the Lord had sent a calme I said to him, ‘Sir, now ye see
the weaknesse of your religion; as long as yee are in prosperitie, yee cry
to this sainct and that sainct: in our great danger, I heard yee cry
often, Lord, Lord; but not a word yee spake of our Lady." On his
reaching Scotland, he further informs us that he "remained a space a
private man at Edinburgh, with Doctor Sibbald, the glory and honour of all
the physitians of our land." Afterwards, he lived successively under
the protection of Sir William Scott of Elle, and of the Marquis of
Hamilton and his lady at Kinneil; it being then the fashion for pious
persons of quality in Scotland, to retain one clergyman at least, as a
member of their household. In 1623, he was appointed minister of the large
district in the suburbs of Glasgow, styled the Barony Parish, for which
the crypts beneath the cathedral church then served as a place of worship;
a scene well fitted by its sepulchral gloom, to add to the impressiveness
of his Calvinistic eloquence. In this charge he continued all the
remainder of his life. In the years 1634-35 and 45, he filled the office
of Rector of the University of Glasgow; an office which appears from its
constituency to have then been very honourable.
In 1629, Mr Zachary—to
use the common mode of designating a clergyman in that age—published his
principal prose work, "The Last Battell of the Soule in Death;
whereby are shown the diverse skirmishes that are between the soule of man
on his death-bed, and the enemies of our salvation, carefully digested for
the comfort of the Sicke, by &c. Printed at Edinburgh for the heires
of Andro Hart." This is one of the few pious works not of a
controversial nature, produced by the Scottish church before a very recent
period; and it is by no means the meanest in the list. It is of a
dramatic, or at least a conversational form; and the dramatis personae,
such as, "Pastour, Sicke Man, Spirituall Friend,Carnal Friend,
Sathan, Michael," &c., sustain their parts with such spirit, as
to show, in connexion with his other works of the like nature, that he
might have excelled in a department of profane literature, for which, no
doubt, he entertained the greatest horror, namely, writing for the stage.
The first volume of the work is dedicated, in an English address to King
Charles I., and then in a French one, to his consort Henrietta Maria. It
says much for the dexterity of Mr Zachary, that he inscribes a religious
work to a Catholic Princess, without any painful reference to her own
unpopular faith. He dedicates the second volume to the Electress Palatine,
daughter of James VI., and adds a short piece, which he styles her
"Lamentations for the death of her son," who was drowned while
crossing in a ferry-boat to Amsterdam. The extravagant grief which he
describes in this little work is highly amusing. It strikes him that the
Electress must have conceived a violent antipathy to water, in consequence
of the mode of her son’s death, and he therefore makes her conclude her
lamentations in the following strain:
"O cursed waters! O
waters of Marah, full bitter are yee to me! O element which of all others
shall be most detestable to my soule, I shall never wash mine hands
with thee, but I shall remember what thou hast done to my best beloved
sonne, the darling of my soul! I shall for ever be a friend to the
fire, which is thy greatest foe. Away rivers! away seas! Let me see
you no more. If yee were sensible creatures, my dear brother Charles,
Prince of the European seas, should scourge you with his royal ships; with
his thundering cannons, he should pierce you to the bottom.
"O seas of sorrowes, O
fearfull floodes, O tumbling tempests, O wilfull waves, O swelling surges,
O wicked waters, O dooleful deepes, O feartest pooles, O botchful butcher
boates, was there no mercy among you for such an hopefull Prince? O that I
could refrains from teares, and that because they are salt like
yourselves !" &c.
Childish as this language
is in spirit, it is perhaps in as good taste as most of the elegies
produced either by this or by a later age.
Mr Zachary appears to have
been naturally a high loyalist. In 1633, when Charles I. visited his
native dominions, to go through the ceremony of his coronation, Mr Zachary
met him, the day after that solemnity, in the porch of Holy-rood Palace,
and addressed him in a Latin oration couched in the most exalted strains
of panegyric and affection. He afterwards testified this feeling under
circumstances more apt to test its sincerity. When the attempt to impose
the episcopal mode of worship upon Scotland, caused the majority of the
people to unite in a covenant for the purpose of maintaining the former
system, the whole of the individuals connected with Glasgow college,
together with Mr Zachary, set themselves against a document, which,
however well-meant and urgently necessary, was certainly apt to become a
stumbling-block in the subsequent proceedings of the country. These
divines resolved rather to yield a little to the wishes of their
sovereign, than fly into open rebellion against him. Mr Robert Baillie
paid them a visit, to induce them to subscribe the covenant, but was not
successful: "we left them," says he, "resolved to celebrate
the Communion on Pasch in the High Church, kneeling." This
must have been about a month after the subscription of the covenant had
commenced. Soon afterwards, most of these recusants, including Mr Zachary,
found it necessary to conform, for where the majority is very powerful or
very violent, no minority can exist. Baillie says, in a subsequent letter,
"At our townsmen’s desire, Mr Andrew Cant and Mr J.
Rutherford were sent by the nobles to preach in the High Kirk, and receive
the oaths of that people to the covenant. Lord Eglintoune was appointed to
be a witness there. With many a sigh and tear, by all that people the oath
was made. Provost, bailies, council, all, except three men, held up their
hands; Mr Zackarias, and Mr John Bell younger, has put to their
hands. The College, it is thought, will subscribe, and almost all who
refined before."
Though Boyd was henceforth
a faithful adherent of this famous bond, he did not take the same active
share with some of his brethren, in the military proceedings by which it
was supported. While Baillie and others followed the army, "as the
fashion was, with a sword and pair of Dutch pistols at their
saddles," [Baillie’s Letters, i. 174.] he remained at
home in the peaceful exercise of his calling, and was content to
sympathize in their successes by hearsay. He celebrated the fight at
Newburnford, August 28, 1640, by which the Scottish covenanting army
gained possession of Newcastle, in a poem of sixteen 8vo. pages, which is
written, however, in such a homely style of versification, that we would
suppose it to be among the very earliest of his poetical efforts. It opens
with a panegyric on the victorious Lesly, and then proceeds to describe
the battle.
The Scots cannons powder and
ball did spew,
Which with terror the Canterburians slew.
Bals rushed at random, which most fearfully
Menaced to break the portals of the sky.
* * * *
In this conflict, which was
both sowre and surly,
Bones, blood, and braines went in a hurly-burly.
All was made hodge-podge, &c.
The pistol bullets were almost as bad as
the cannon balls. They—
in squadrons came, like fire
and thunder,
Men’s hearts and heads both for to pierce and plunder;
Their errand was, (when it was understood,)
To bathe men’s bosoms in a scarlet flood.
At last comes the wail for
the fallen—
In this conflict, which was
a great pitie,
We lost the son of Sir Patrick Makgie.
In 1643, he published a
more useful work in his "Crosses, Comforts, and Councels, needfull to
be considered and carefully to be laid up in the hearts of the Godly, in
these boysterous broiles, and bloody times." We also find from the
titles of many of his manuscript discourses that, with a diligent and
affectionate zeal for the spiritual edification of the people under his
charge, he had improved the remarkable events of the time as they
successively occurred.
That the reluctance of Mr
Zachary to join the Covenanters did not arise from timidity of nature,
seems to be proved by an incident which occurred at a later period of his
life. After the death of Charles I. it is well known that the Scottish
presbyterians made a gallant effort to sustain the royal authority against
the triumphant party of independents. They invited home the son of the
late king, and rendered him at least the limited monarch of Scotland.
Cromwell, having crossed the Tweed with an army, overthrew the Scottish
forces at Dunbar, September 3, 1650; and gained possession of the southern
portion of the country. Glasgow was, of course, exposed to a visit from
this unscrupulous adversary. "Cromwell," says Baillie,
"with the whole body of his army, comes peaceably to Glasgow. The
magistrates and ministers all fled away; I got to the isle of Cumray, with
my Lady Montgomery, but left all my family and goods to Cromwell’s
courtesy, which indeed was great, for he took such measures with the
soldiers, that they did less displeasure at Glasgow than if they had been
at London, though Mr Zachary Boyd railed on them all to their very face
in the High Church." This was on the 13th of October, and we
learn from a manuscript note upon the preacher’s own bible, that the
chapter which he expounded on this occasion, was the eighth of the book of
Daniel. In this is detailed the vision of the ram with two horns, which is
at first powerful, but at length overcome and trampled down by a he-goat;
being an allegory of the destruction of the kings of Media and Persia by
Alexander of Macedon. It is evident that Mr Zachary endeavoured to extend
the parable to existing circumstances, and of course made out Cromwell to
be the he-goat. The preacher further chose for a text the following
passage in the Psalms. "But I as a deaf man heard not; and I was as a
dumb man that openeth not his mouth. Thus I was as a man that heareth not,
and in whose mouth are no reproofs. For in thee, O Lord, do I hope: thou
wilt hear, O Lord my God."—Ps. xxxviii, 13, 14, 15. This
sermon was probably by no means faithful to its text, for certainly Mr
Zachary was not the man to keep a mouth clear of reproofs when he saw
occasion for blame. The exposition, at least, was so full of bitter
allusions to the sectarian General, that one of his officers is reported
to have whispered into his ear for permission "to pistol the
scoundrel." Cromwell had more humanity and good sense than to accede
to such a request. "No, no," said he, "we will manage him
in another way." He asked Mr Zachary to dine with him, and gained his
respect by the fervour of the devotions in which he spent the evening. It
is said that they did not finish their mutual exercise till three in the
morning. [The accurate editor of a new edition of "The Last Battell
of the Soule," (Glasgow, 1831.) from whose memoir of Mr Zachery most
of these facts are taken, blames Mr Baillie in my opinion, unjustly, for
having fled on this occasion, while Mr Zachery had the superior courage to
remain. It should be recollected that Mr Baillie had particular reason to
dread the vengeance of Cromwell and his army, having been one of the
principal individuals concerned in the bringing home of the King, and
consequently in the provocation of the present war.]
Mr Zachary did not long
survive this incident. He died about the end of the year, 1653, or the
beginning of 1654, when the famous Mr Donald Cargill was appointed his
successor. "In the conscientious discharge of his duty as a preacher
of God’s word, which he had at the same time exercised with humility, he
seems whether in danger or out of it, to have been animated with a heroic
firmness. In a mind such as his, so richly stored with the noble examples
furnished by sacred history, and with such a deep sense of the
responsibility attached to his office, we are prepared to expect the same
consistency of principle, and decision of conduct in admonishing men, even
of the most exalted rank. * * * We have every reason to
suppose that the tenor of his conduct in life became the high office of
which he made profession. From the sternness with which he censures
manners and customs prevalent in society, the conforming to many of which
could incur no moral guilt, it is to be presumed that he was of the most
rigid and austere class of divines. * * * We are ignorant of
any of the circumstances attending his last moments, a time peculiarly
interesting in the life of every man; but from what we know of him, we may
venture to say, without the hazard of an erroneous conclusion, that his
state of mind, at the trying hour, was that of a firm and cheerful
expectation in the belief in the great doctrines of Christianity, which he
had so earnestly inculcated, both from the pulpit and the press, with the
additional comfort and support of a long and laborious life in his Master’s
service. About twenty-five years before his death, he was so near the
verge of the grave, that his friends had made the necessary preparation
for his winding sheet, which he afterwards found among his books. He seems
to have recovered from the disease with a renewed determination to employ
the remainder of his life in the cause to which he had been previously
devoted: he pursued perseveringly to near its termination, this happy
course, and just lived to complete an extensive manuscript work, bearing
for its title. ‘The Notable places of the Scripture expounded,’ at the
end of which he adds, in a tremulous and indistinct hand-writing, ‘Heere
the author was neere his end, and was able to do no more, March 3d, 1653.’
[Life prefixed to new edition of "The Last Battell of the Soule."]
Mr Zachary had been twice
married, first, to Elizabeth Fleming, of whom no memorial is preserved,
and secondly, to Margaret Mure, third daughter of William Mure of
Glanderston, (near Neilston, Renfrewshire.) By neither of his wives had he
any offspring. The second wife, surviving him, married for her second
husband the celebrated Durham, author of the Commentary on the Revelation—to
whom, it would appear, she had betrayed some partiality even in her first
husband’s lifetime. There is a traditional anecdote, that, when Mr
Zachary was dictating his last will, his spouse made one modest request,
namely, that he would bequeath something to Mr Durham. He answered, with a
sarcastic reference to herself, "I’ll lea’ him what I canna keep
frae him." He seems to have possessed an astonishing quantity of
worldly goods for a Scottish clergyman of that period. He had lent eleven
thousand merks to Mure of Rowallan, five thousand to the Earl of Glencairn,
and six thousand to the Earl of Loudon; which sums, with various others,
swelled his whole property in money to £4527 Scots. This, after the
deduction of certain expenses, was divided, in terms of his will, between
his relict and the college of Glasgow. About £20,000 Scots is said to
have been the sum realized by the College, besides his library and
manuscript compositions; but it is a mistake that he made any stipulation
as to the publication of his writings, or any part of them. To this
splendid legacy, we appear to be chiefly indebted for the present elegant
buildings of the College, which were mostly erected under the care of
Principal Gillespie during the period of the Commonwealth. In gratitude
for the munificent gift of Mr Zachary, a bust of his figure was erected
over the gateway within the court, with an appropriate inscription. There
is also a portrait of him in the Divinity Hall of the College. Nineteen
works, chiefly devotional and religious, and none of them of great extent,
were published by Mr Zachary during his lifetime; but these bore a small
proportion to his manuscript writings, which are no less than eighty-six
in number, chiefly comprised within thirteen quarto volumes, written in a
very close hand, apparently for the press. Besides those contained in the
thirteen volumes, are three others—"Zion’s Flowers, or Christian
Poems for Spiritual Edification." 2 vols. 4to. "The English
Academie, containing precepts and purpose for the weal both of Soul and
Body," I vol. 12mo. and "The Four Evangels in English
verse."
"Mr Boyd appears to
have been a scholar of very considerable learning. He composed in Latin,
and his qualifications in that language may be deemed respectable. His
works also bear the evidence of his having been possessed of a critical
knowledge of the Greek, Hebrew, and other languages. As a prose writer, he
will bear comparison with any of the Scottish divines of the same age. He
is superior to Rutherford, and, in general, more grammatically correct
than even Baillie himself, who was justly esteemed a very learned man. His
style may be considered excellent for the period. Of his characteristics
as a writer, his originality of thought is particularly striking. He
discusses many of his subjects with spirit and ingenuity, and there is
much which must be acknowledged as flowing from a vigorous intellect, and
a fervid, and poetical imagination. This latter tendency of his genius is
at all times awake, and from which may be inferred his taste for metaphor,
and love of colouring, so conspicuous in his writings. He has great
fertility of explication, amounting often to diffuseness, and, in many
cases, it would have been well had he known where to have paused. With
extensive powers of graphic delineation, he is an instructive and
interesting writer, though dwelling too much upon minute circumstances. He
seems naturally to have been a man of an agreeable temperament, and as a
consequence, at times, blends, with the subject on which he dilates, a
dash of his own good nature, in some humorous and witty observations. His
irony, often well-timed and well-turned, comes down with the force of
illustration, and the sneer of sarcastic rebuke. A close observer of
mankind and their actions, the judgment he forms respecting them, is that
of a shrewd, sagacious, and penetrating mind. Like a skilful master of his
profession, he discovers an intimate knowledge of the manifold, and secret
workings of the depravity of the human heart; and though some of the
disclosures of its wickedness may not be conveyed in the most polished
terms, we commend the honesty and simplicity of his heart, who had
invariably followed the good old practice of a sincere and wholesome
plainness. His prayers breathe the warm and powerful strains of a
devotional mind, and a rich vein of feeling and piety runs through the
matter of all his meditations. We have now to notice Mr Boyd in the
character in which he has hitherto been best known to the world, namely,
in that of a poet. One of his most popular attempts to render himself
serviceable to his country was in preparing a poetical version of the Book
of Psalms for the use of the church. It had been previous to 1646 that he
engaged in this, as the Assembly of 1647, when appointing a committee to
examine Rous’s version, which had been transmitted to them by the
Assembly at Westminster, ‘recommended them to avail themselves of the
psalter of Rowallan, and of Mr Zachary Boyd, and of any other poetical
writers.’ It is further particularly recommended to Mr Zachary Boyd to
translate the other Scriptural Songs in metre, and to report his travails
therein to the commission of that Assembly: that after their examination
thereof they may send the same to the presbyteries to be there considered
until the next General Assembly. (Assembly Acts, Aug. 28,
1647.) Mr Boyd complied with this request, as the Assembly, Aug. 10, 1648,
‘recommends to Mr John Adamson and Mr Thomas Crawfurd to revise the
labours of Mr Zachary Boyd upon the other Scripture Songs, and to prepare
a report thereof to the said commission for publick affairs,’ who, it is
probable, had never given in any ‘report of their labours.’ Of his
version, Baillie had not entertained a high opinion, as he says, ‘Our
good friend, Mr Zachary Boyd, has put himself to a great deal of pains and
charges to make a psalter, but I ever warned him his hopes were groundless
to get it received in our churches, yet the flatteries of his unadvised
neighbours makes him insist in his fruitless design.’ There seems to
have been a party who did not undervalue Mr Boyd’s labours quite so much
as Baillie, and who, if possible, were determined to carry their point,
as, according to Baillie’s statement, ‘The Psalms were often revised,
and sent to presbyteries,’ and, ‘had it not been for some who had more
regard than needed to Mr Zachary Boyd’s psalter, I think they (Rous’s
version) had passed through in the end of last Assembly; but
these, with almost all the references from the former Assemblies, were
remitted to the next.’ On 23d November, 1649, Rous’s version, revised
and improved, was sanctioned by the commission with authority of the
General Assembly, and any other discharged from being used in the
churches, or its families. Mr Boyd was thus deprived of the honour to
which he aspired with some degree of zeal, and it must have been to
himself and friends, a source of considerable disappointment.
"Among other works, he
produced two volumes, under the title of ‘Zion’s flowers, or Christian
Poems for Spirituall Edification,’ and it is these which are usually
shown as his bible, and have received that designation. These
volumes consist of a collection of poems on select subjects in Scripture
history, such as that of Josiah, Jephtha, David and Goliah, &c.
rendered into the dramatic form, in which various ‘speakers’ are
introduced, and ‘where the prominent facts of the Scripture narrative
are brought forward, and amplified. We have a pretty close parallel to
these poems, in the "Ancient Mysteries" of the thirteenth and
fourteenth centuries, and in the sacred dramas of some modern
writers."
The preceding criticism and
facts which we have taken the liberty to borrow from Mr Neil, [Life of
Zachary Boyd, prefixed to the new Edition of his "The Last Battle of
the Soule."] form an able and judicious defence of the memory of this
distinguished man. As some curiosity, however, may reasonably be
entertained respecting compositions which excited so much vulgar and
ridiculous misrepresentation, we shall make no apology for introducing
some specimens of Mr Boyd’s poetry—both of that kind which seems to
have been dictated when his Pegasus was careering through "the
highest heaven of invention," and of that other sort which would
appear to have been conceived while the sacred charger was
cantering upon the mean soil of this nether world, which it sometimes did,
I must confess, very much after the manner of the most ordinary beast of
burden. The following Morning Hymn for Christ, selected from his work
entitled, "The English Academie," will scarcely fail to convey a
respectful impression of the writer:—
O Day Spring from on high,
Cause pass away our night;
Clear first our morning sky,
And after shine thou bright.
Of lights thou art the light,
Of righteousness the sun;
Thy beams they are most bright,
Through all the world they run.
The day thou hast begun
Thou wilt it clearer make;
We hope to see this Sun
High in our Zodiak.
O make thy morning dew
To fall without all cease;
Do thou such favour show
As unto Gideon’s fleece.
O do thou never cease
To make that dew to fall—
The dew of grace and peace,
And joys celestial.
This morning we do call
Upon thy name divine,
That thou among us all
Cause thine Aurora shine.
Let shadows all decline,
And wholly pass away,
That light which is divine,
May bring to us our day.
A day to shine for aye,
A day that is most bright,
A day that never may
Be followed with a night. |
O, of all lights the light,
The Light that is most true,
Now banish thou our night,
And still our light renew.
Thy face now to us show
O son of God most dear;
O Morning Star, most true,
Make thou our darkness clear.
Nothing at all is here,
That with thee may compare;
O unto us draw near,
And us thy children spare!
Thy mercies they are
rare,
If they were understood;
Wrath due to us thou bare,
And for us shed thy blood.
Like beasts they are
most rude,
Whom reason cannot move—
Thou most perfytely good,
Entirely for to love.
Us make mind things
above,
Even things that most excell;
Of thine untainted love,
Give us the sacred seal.
O that we light could
see
That shineth in thy face!
So, at the last, should we
From glory go to grace.
Within thy sacred place
Is only true content,
When God’s seen face to face,
Above the firmainent.
|
O that our hours were
spent,
Among the sons of men,
To praise the Omnipotent,
Amen, yea, and Amen!
The ludicrous passages are
not many in number. The following is one which Pennant first presented to
the world; being the soliloquy of Jonah within the whale’s belly; taken
from "The Flowers of Zion:" -
Here apprehended I in prison
ly;
What goods will ransom my captivity?
What house is this, where’s neither coal nor candle,
Where I nothing but guts of fishes handle?
I and my table are both here within,
Where day neere dawned, where sunne did never shine,
The like of this on earth man never saw,
A living man within a monster’s maw.
Buried under mountains which are high and steep,
Plunged under waters hundreth fathoms deep.
Not so was Noah in his house of tree,
For through a window he the light did see;
Hee sailed above the highest waves—a
wonder;
I and my boat are all the waters under;
Hee in his ark might goe and also come,
But I sit still in such a straitened roome
As is most uncouth, head and feet together,
Among such grease as would a thousand smother.
I find no way now for my shrinking hence,
But heere to lie and die for mine offence;
Eight prisoners were in Noah’s hulk together,
Comfortable they were, each one to other.
In all the earth like unto mee is none,
Far from all living, I heere lye alone,
Where I entombed in melancholy sink,
Choakt, suffocat, &c.
And it is strange that,
immediately after this grotesque description of his situation, Pegasus
again ascends, and Jonah begins a prayer to God, conceived in a fine
strain of devotion.
|