We go to Regent-square,
London. We see a church somewhat cathedral-like, with its two towers and
imposing front. It is the Sabbath, and we mingle with the stream of
well-dressed people passing in. The preacher is in the pulpit, a man
rather above than the middle height, not grand in feature not looking
like a great orator with power to roll the thunder of a soul-commanding
voice along. those walls, yet with such placid benevolence, such kindly
feeling in the lines of his face, that one might almost think Paul’s
portraiture of charity had been animated by a living soul, and clothed
in clerical gown and bands. The amiable, godly man before us is James
Hamilton. He reads a psalm from the Scottish version. What music he
throws into those rugged lines; and there is a tender pathos, as if they
carried him back to the home and the church of his early days. The dim
blue hills, the fir-crowned ledges, the beechen shades, the violet-hued
lochs, the laughing streams, the Sabbath sanctities, the full-toned
worship, the martyr-memories of his own home-land, seem to be with him
as, with silvery cadence, he brings out the old familiar words. He
prays, and his prayer has in it a simple beauty like that of some of the
prayers in the Church of England Liturgy, and it comes glowing from the
depth of his heart. Very touching are the petitions he offers for the
Churches of Scotland, and for countrymen in this great city, that they
may not lose the influences of the old household piety and the old
worship. He is about to give his sermon, but it is evident we must not
expect the eloquent and sonorous strain that formerly filled this
church. Some years since, Edward Irving was the occupant of that pulpit.
There he stood, with heart high and heroic as ever throbbed in human
bosom, with lofty stature that seemed to make his loftiness of
expression the more natural, with voice varied and full and rich as the
stops of an organ, and-with imagination sketching and filling up the
plan of an ideal Commonwealth, in which the people are all righteous,
kingly, joyous. He might have been there still, if he had been content
with the legitimate influence of a Christian minister, but in trying to
grasp more he lost all; and cast down from his high position, trampled
upon and ordered here and there by men who seemed bent on making him as
insignificant as themselves, the bright visions which had allured him to
London all faded, the hope of “making a demonstration for a higher style
of Christianity ” shrivelled into miserable disappointment, he died in
Glasgow of a broken heart.
James Hamilton has none of the great qualities of the pulpit orator
which distinguished Edward Irving, still we shall have a treat in the
sermon. His manuscript is before him on the open Bible; he reads, and
though there is not much power in his voice, it is pleasant, and
intimates an earnest, genial, loving soul. At times he ventures to raise
his head from the book and give a few extemporaneous sentences. We
should like more of this, for he speaks out better, and is more
animated, when for awhile he asserts his independence of the paper. But
what beautiful thoughts are struck out! What imagery, now blazing like
the gorgeous lights of the aurora borealis, now soft and sweet as the
apple blossoms when April sighs through the orchard; and what allusions
to history, to biography, to natural science; why, the man must have
road nearly all the books that have ever been printed. But the best of
all is, his sermon touches our hearts, and we pass out of the sanctuary
refreshed, animated, encouraged to strive more diligently for the
attainment of Christian excellence. We may never speak to the preacher,
but we feel as if he has become our friend, and we naturally wish to
know whence he came, what are the facts of his life, and what the
influences that have made him what he is.
From London to Strathblane, from the towered temple in Regent-square to
a simple country manse, from a wilderness of dingy streets, to a bright
green landscape on which the streams make long streaks of silver, and
from the distant verge of which the hills rise in their ancient
strength, and glimmer in the sunset like a masonry of opal and jasper.
We open the study door, the minister is at his desk writing his Sunday
sermon, and we must tread softly lest we disturb him. Half reclining on
the carpet is a dark-haired, thoughtful boy, bending over a book so big
that he could scarcely carry it in both arms. What is it? An old copy of
some famous romance? A narrative of voyages and travels, with
time-yellowed engravings representing Pacific islands or Asian temples,
or groups of Red Indian warriors? No, it is a book of Divinity by Manton
or Hopkins, Reynolds or Horton; that is the kind of reading this boy
delights in, and he will spend hours and hours over those musty pages,
with their queer-shaped letters and quaint sentences. A good deal of it
is hard reading, and does not suggest much meaning to him, but there are
flowers in the desert, and his eye glistens over such words as these—“As
the odours and sweet smells of Arabia are carried by the winds and air
into the neighbouring provinces, so that before travellers come hither
they have the scent of that aromatic country; so the joys of heaven are
by the sweet breathings and gales of the Holy Ghost blown into the
hearts of believers, and the sweet smells of the upper paradise are
conveyed into the gardens of the churches." Gleams of beauty such as
this allure the young reader from page to page, and he would gladly stay
till his father has ended his writing and put out the study lamp.
What a difference there is in lads! Lord Bolingbroke ascribed much of
his dislike of Christianity to the fact that when a boy his aunt made
him read Manton’s sermons to her on Sabbath afternoons; but James
Hamilton sees a rare charm in Manton, whose ruggedness is softened here
and there by a touch of graceful imagery; just as the hard aspect of an
ancient fortress is softened by ivy leaves and tufts of grass and
patches of golden moss. But the boy is not an overwise manikin forced
into unnatural maturity; he has a real boyhood. In all Scotland there is
not a happier home than the manse of Strathblane. The father there in
the study writing his Sunday sermon is a grand man to look at. His hair
is black as a raven’s wing, his eyes are full of latent fire, and if he
would only put down his pen and stand up, we should see that he is over
six feet high. He was once minister of St. Andrew’s, Dundee, but though
only there a few months, he so commended himself to the reverence and
affection of the people, that when, years after, James visits the town
he has a warm greeting, and he knows the greeting is for his father’s
sake. Settled in Strathblane, he does not think that any loose rambling
talk is good enough for a country congregation, but puts labour and
prayer, and still more labour and prayer into his sermons. Hebrew and
Greek and Latin are pored over that he may be able to give good food to
the flock. He throws his whole heart into the Gospel theme, and when he
preaches, his face becomes radiant, his eye moistens, and his manly lip
quivers with emotion. And how diligent he is in promoting the social and
intellectual progress of his parishioners! Savings’ banks, libraries,
scientific lectures, attest his care for their comfort and improvement.
Such is the father; a man with a brave, tender heart, worthy of a city
pastorate, yet joyfully lavishing his powers on the people of a hamlet.
The mother, too; what a beautiful life is hers! and when she dies we
have this glimpse of her in the picture painted by her gifted son:—“The
old manse, with her active figure gliding up the stair, or tripping
along the grass paths of the garden thirty years ago; readings in the
nursery, or talkings to the maidens at the spinning-wheel on evenings
when my father was away from home; and old-world memories that gather
round that scene so sweet and holy, that one feels now like an exile of
Eden.” But James is not the only child, there are two other sons and
three daughters, a lovely group as they sing the evening Psalm, or go
tripping in the early summer mornings along the greener spots of the
strath, or tend their own little strip of garden which their father has
apportioned them in the grounds of the manse. Blessed, peaceful are the
surroundings of James Hamilton’s boyhood.
After instruction by a family tutor, he was sent to the Glasgow
University. He was not fourteen when he got on the red cloak, but though
young, he was manly in determination and self-reliance. He had never
made and never would make friends with idleness. Work was the order of
his college life, and in various departments he was a successful
competitor for college prizes. Nor did he forget the God of his father.
The good impressions made on his heart in the manse and church at
Strathblane, were deepened in Glasgow; there he gave himself to God in a
perpetual covenant that was never forgotten by him to the latest day of
his life. He found delightful companions in science and literature, but
a still more delightful companion in religion; and he had need of
religion, for a terrible sorrow was about to smite him down. In a
fortnight he is to be once more in the dear haunts of his boyhood, the
old familiar paths, the parlour with the mother’s face beaming at the
head of the table, the study in which he has spent so many quiet hours
among the venerable folios of the famous divines. He has just completed
an essay which he hopes will take the offered prize, the pen is laid
down, the manuscript is neatly folded up, the desk is locked, and as the
spring day is so lovely he will indulge in a stroll. He leaves the
streets which are luminous with the April sunshine, and strikes up the
bank of the Clyde in search of plants, for botany has great charms for
him. Beautiful visions of the home he is soon to visit flit through his
mind as he looks on the silvery sheen of the river, or carefully scans
the thickening vegetation. Memory and hope pour their joys into his
soul; but could he see what is going on in Strathblane, what revulsion
there would be in his feelings. His father is lying there dead, taken
off by brief sickness. Great is the grief in the young man’s heart when
he discovers his loss, but he bears it as one who is sustained by a
Divine Hand; and even the vacation of that summer, though shadowed by
painful thoughts, is filled with eager toils. To use the words of his
biographer, “The summer was one continuous effort, and the only
relaxation seems to have been a frequent change of occupation; from
Latin to English history, and from mathematics to Luther’s Bible, he
turned freely and frequently, but never from work to rest. If he is
somewhat wearied by five hours of seventeenth-century theology, eleven
hundred lines of Virgil in preparation for his degree must do duty as a
period of rest; and when his eyes grow dry over the Greek of Thucydides
and Euripides, he will bathe them in the large and luscious tomes of
Gibbon’s ‘Decline and Fall.’"
James Hamilton’s college days having come to an end, and some small
beginnings in preaching having been made, we see him at Abemyte, the
assistant of a worn-out incumbent. How has he got there? A gentleman
living at Dunsinane, but interested in the spiritual welfare of Abemyte,
went to Edinburgh. The Sabbath came, and he attended St. George’s
Church, expecting to hear Dr. Candlish, but instead of that “Master of
Israel,” a stripling was in the pulpit, James Hamilton. The visitor from
the country was probably somewhat disappointed at first, but the prayer
filled his eyes with joyful tears, and when it was ended he said to
himself, “This is the minister for Abemyte.” Enquiries, and then
arrangements were made, and thus James Hamilton was brought to his first
charge. He lives in the manse with the aged minister, and gets into such
favour with him that he has the offer of all his sermons. “My dear,
these are my sermons; I give them to you; I have no further use for
them, make what use of them you please, they will be of use to you.” But
the old man’s dry, formal discourses are not likely to be of much
service to a young man with a heart fresh as an April morning, and full
to overflowing of beautiful, poetic thoughts. And we can well imagine
that the people, if they knew of the gift of manuscript homilies to the
new helper, would say, “Please, Sir, do not give us any of those, we
have had them till we are weary; give us some of your own.” The old
minister is quite a character, and though no longer able to preach, can
dispute. He has got a spoonful of porridge, but he holds it for
half-an-hour midway between the plate and his mouth while he brings out
an argument about reprobation. He is pouring out the tea, but he keeps
his assistant waiting ten minutes for his while he discusses the cause
of the tides.
James Hamilton goes thoroughly into his work; a new and more vigorous
spirit is moving Abemyte, the church is filled, and the power of Divine
grace rests on the congregation. Great pains are taken to make the
week-night service interesting by illustrations of the botany of the
Holy Land; and as the preacher goes on with his discourse, he shows his
people now a cedam cone from Lebanon, and now a twig of sycamore, a palm
leaf, or a pomegranate. This mode of teaching, however, is too strange
to be universally approved.
On one occasion, seeing a fig-tree in a garden in the neighbourhood, he
begged a branch. He took it home, and thence to church, and held it up
in one part of his lecture, which had reference to the Biblical fig. A
good woman, named Janet, who had been attending revival services held at
that time in Dundee, was amazed at what she thought a waste of time, if
not an impropriety, in the minister in flourishing a fig-branch in the
pulpit. She could scarcely sit still, but did manage to hold her peace
until the benediction was pronounced, when she exclaimed, “O, Maister
Hamilton, hoo do you gie them fig-leaves when they are hungerin' for the
Bread o’ Life?” But though he did not come up to Janet’s ideal of
ministerial earnestness, he was in earnest, and no one rejoiced more
than he did in the work at that time going on in Dundee. Robert Murray
M‘Cheyne was away in the Holy Land, W. C. Bums was supplying for him at
St. Peter’s, and influences like those of Pentecost were subduing the
people. James Hamilton assisted in some of the week-night services, and
rejoiced in the manifestations of power from on high which he witnessed.
Bums, M‘Cheyne, Hamilton,— they are all away now. Bums, with his thunder
and his passion for the salvation of souls; M‘Cheyne, with his hallowed
fire and his sweet poetic strains; Hamilton, with the consecration of
his encyclopaedic mind, and his thickly-strewn metaphors, and fine,
generous, genial spirit; they are no longer with us: the first,
sepulchred far away in China; the second, in Dundee; the third, in a
cemetery near to mighty London. Dead ! No, not dead; they are still a
living force in the world, and the more men appreciate active,
benevolent piety, the wider and brighter will be their holy renown.
From Abemyte Hamilton went to Edinburgh, just a stepping-stone on his
way to London, for he was only there five months as minister of Roxburgh
Church. Edward Irving, who in his first years in London was borne as
with purple sails on a sea of glory, had made lamentable shipwreck, and
had scarce been able to construct a frail raft out of the materials of
what was once a fair and stately barque. The magnificence of the man,
save in his writings, had vanished in mere smoke, and the few who
continued in the church which had been built for him, were burdened with
a debt of £10,000. They had engaged ministers, but had been unable to
get one to stay with them. Mr. Hamilton was recommended to them, he
agreed to give them two Sabbaths, they were satisfied with him, and he
with them, and in the Regent-square Church he found a sphere to fill to
the end of his days. There was no deep quietude for him in his new
pastorate, as when from pleasant Abernyte he looked over the Carse of
Gowrie, and saw the calm splendour of the Tay, and the green hills of
Fifeshire. No minstrelsy of larks sounding from the morning sky; no
Arcadian vistas of elm and beech. He was in the great city, with its
miles and miles of monotonous streets, its feverish life, and its
endless claims on a minister’s time.
Soon after his settlement in Regent-square, he began a series of
discourses on the Epistle to the Romans. Some of the discourses on the
twelfth chapter were reported in religious newspapers, but the reports
were so inaccurate as to confirm his resolution to publish six of them
in a small volume. The book was entitled “Life
in Earnest,” and was, and still is, both popular and useful. Many,
not only in the British Islands but also in America, in Sweden, and
various parts of the world, have felt the power of its winged words, and
risen from selfish apathy to energetic service in the name of Christ.
“Life in Earnest,” was followed by “The
Mount of Olives,” well known as one of the most delightful
persuasives to secret prayer ever printed. Pieiy and poetry are combined
in it as fragrance and beauty are combined in spring-time violets; and
it is scarcely possible to read it without being drawn into closer
intimacy with God. In 1846 he gave a course of lectures on the Evidences
of Christianity. Had they been delivered on the week-day no one could
have objected to them, but many of his people thought them unsuitable
for the pulpit on the Sabbath-day, and the Duchess of Gordon, who had
always attended Regent-square when in London, having heard one of them,
was so grieved by what seemed to her a misappropriation of the hours of
worship that she never returned to the church. His motive was pure, and
the lectures were not without some good results; but able as he was to
array the great themes of salvation in the prismatic hues of genius, and
to preach sermons beautiful and luminous as a bed of hyacinths in a
golden sunset, he could have served the cause of Christ far more
effectually than by giving quotations from the fathers, or spending time
in criticisms on ancient manuscripts. Duties so accumulated upon him
that he was not always prepared for the pulpit even on the Saturday
night, and had to rise early on the Sabbath morning to finish his
sermon. One Sabbath morning he rose at five, his young wife also rose to
give him coffee, and as she saw him sitting with pale face and nervous
hand at his desk, it seemed to her that such work would soon wear him
into the grave, and she lay on the rug in front of the fire and wept. As
years rolled on, public and private engagements became still more
numerous, and so fully were the hours of the day, and of great part of
the night, occupied, that he had to leave uncut the books he longed to
read,—he could not even take them in the omnibus and train, as he had
once taken books, for as he went from place to place he had to bury
himself in composition, or in the revisal of proof sheets for the press.
He was almost compelled to take part in various movements for the
advancement of Presbyterianism in England, and his literary gifts were
such that he could scarcely have been exempted from the toils of
authorship and editorship ; but he was perhaps too easy in allowing his
time to be frittered away by an un-pausing succession of visitors. All
sorts of people called on him about all sorts of things, and some of
them very small people about very small things. He was too kind, too
amiable, to frighten them away with grim looks and sharp words, and many
hours he needed for rest or study were spent on those who had no right
to a moment of his time. Had he been able to command the leisure to
which he was entitled, he would have enriched the Church with a still
greater number of beautiful books, and the “ Life of Erasmus,” long a
pet scheme, would have been an accomplished fact. As it was he did
wonders with his pen, and his collected works, chiefly on Biblical
themes, and several charming biographies, are honoured in many libraries
as monuments of his industry and genius. While loyal to his own
Presbyterianism, he delighted in fraternal intercourse with the
ministers and members of other Churches, and showed his kindly feeling
to Methodism, which he playfully called “ a Church on wheels”—by the
sermons he preached on its Missionary and other anniversaries. The
following, dated June 23rd, 1858, is full of interest for Methodist
readers:—“Yesterday was Dr. Bunting’s funeral. It took place in the City
Road Chapel, beside the graves of Wesley, Benson, Adam Clarke, Richard
Watson, and all the renowned fathers of Wesleyan Methodism, among whom,
there was none greater than Jabez Bunting,—none who combined so well the
preacher, the Christian statesman, and the man of God. It was a long
service.....But an address by Dr. Leifchild was very affecting. He is
seventy-eight, and Dr. Bnnting was eighty; and now the friendship of
half a century is dissolved for a little while, but only for a little.
The most impressive part of the service was the singing of these two
verses,—
"O that each in the day
Of His coming may say,
*I have fought my way
through,
I have finished the work
Thou didst give me to do!
O that each from his Lord
May receive the glad word,
"Well and faithfully done I
Enter into
My joy,
And sit down on
My throne."
Though Dr. Hamilton was harassed by excessive labour, he was gladsome
and thankful in spirit, and the year before his death wrote: "Life has
been full of God’s goodness. A kinder mother, a father of loftier worth
and nobler ways of thinking, no one ever had. The first years at college
were desultory, but the whole were happy. Coming to Regent-square, if it
was an empty church, it was a noble building, and one known by name to
Scotchmen and others; and there were rare men in its session.” "A
congregation has gathered round me, not such as frequent the popular
preachers, but one which I prefer, comprising many interesting and
right-hearted young men, many serious and attentive hearers, and not a
few of the most delightful and congenial friends. To crown all, I have
such a home as I scarcely thought could be realised in a world of sin
and sorrow. Children of various dispositions, but only made more
interesting by their distinct individuality, all loving and all
promising; and a dear partner—God’s best earthly gift—whose only fault
is that excessive affection which may lead to overmuch sorrow.”
He preached his last sermon in Regent-square on a Sabbath evening, in
May, 1867. His subject was the Tree of Life, Rev. xxii. 2; an
appropriate conclusion of a ministry which had been peculiarly rich in
evangelical lessons drawn from sacred symbols. A few days after speaking
to his people of the “twelve manner of fruits” and the medicinal leaves,
he was prostrated by affliction which ended in death. The Thursday
before he died, his family sang, at his request, the beautiful
paraphrase of Samuel Rutherford’s dying words, and in a feeble yet
distinct voice he united with them in the last verse—
“I stand upon His merit;
I know, no other stand;
Not e’en where glory dwelleth,
In Immanuel’s land.”
On the Saturday he said
to his brother, the Rev. William Hamilton, “There is one line in that
hymn which begins with "The hour of my departure’s come,’ which exactly
describes my feelings at this time—
"I leave the world without
a tear,
Save for the friends I love so dear."
His brother reminded him
of a verse his father frequently repeated in the pulpit:—
"Jesus, the vision of Thy
face
Hath overpowering charms;
I scarce would feel Death’s cold embrace,
If thou wert in mine arms.”
He replied that he had
forgotten it, and added, “But there is no cold embrace, William; there
is no cold embrace.” Nearly his final utterance was, “Come, Lord Jesus;
come quickly.” The Master came and took His servant from an earthly to a
heavenly home on Sabbath morning, November 24th, 1867. Mr. Hamilton’s
funeral was attended by “devout men,” of all evangelical churches, and
while there was “great lamentation” because of the common loss, there
was thankfulness to God for the character which had been so beautiful,
for the hand which had written so skilfully, and the lips which had
spoken the truth of Christ so wisely and winsomely.
The hymn sung at Dr. Hamilton’s funeral was one which he had translated
from the German, as he had heard it at a peasant’s funeral in the Black
Forest. Part of it runs:—
“Ye village bells, ring,
softly ring,
And in the blessed Sabbath bring,
Which, from the weary work-day tryst,
Awaits God’s folk through Jesus Christ.
And open wide, thou Gate of Peace,
And let this other journey cease;
Nor grudge a narrow couch dear neighbours,
For slumbers won by life-long labours.
Beneath these sods how close ye lie,
But many a mansion’s in yon sky ;
E’en now, beneath the sapphire throne,
Is his prepared through God’s dear Sou.
‘I Quickly come!’ that Saviour cries;
Yea, quickly come ! this churchyard sighs.
Come, Jesus, come ! We wait for Thee—
Thine now and ever let us be.” |