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no small moment, which prevented his complying with their request. However there are still some families in that place and its neighbourhood, which to this very day, as I am well assured, have a most affectionate and respectful remembrance of him.

Not long after his coming up to London, in the year 1707, he was called to the pastoral office in this congregation, which he accepted, and has discharged with great reputation, through divine mercy, for about seven and thirty years, to the day of his death.

In the year 1729, the University of Edinburgh, out of a regard to his distinguished merit, complimented him with the highest honorary title in their gift: a piece of respect not to be slighted by any man of letters. Nevertheless, such was his modesty, I believe, it gave more satisfaction to his friends, than to himself.

His manner of preaching has been so remarkable, that I think myself obliged to remind you of it somewhat distinctly for in the time of his laborious ministry among you, he has gone over the Gospels and the Acts of the Apostles more than once. And once at least he has in a like manner explained and improved the epistles of the New Testament throughout, and in order; and also the first three chapters of the book of the Revelation. Since that he has preached upon the more useful and practical parts of the Epistles in a way somewhat less continued. He preached over the whole book of Proverbs, making some passages in that book his subject every Lord's day morning for some of those years in which he preached twice in the day. And afterwards he began, and finished a course of sermons on the principles of religion and the main doctrines of the christian revelation, and their connection and influence on each other.i

I have likewise an authentic account of another set of sermons, preached not long after his settlement at Pinner's-hall. It is the copy of a letter sent by him to a judicious divine, with whom he had contracted a pleasing acquaintance during his stay in Norfolk. Mr. Hunt sends his learned friend an account of his preaching, to be approved or disapproved, and for him to let him know what he disliked. He informs him, that he had proved a God, ⚫ and represented the grounds on which our faith in the scriptures is founded. Then he treated on the attributes of God. He had considered also the go⚫vernment of our first parents, the fitness of their being tried by prohibiting 'the eating a certain fruit, and the consequences of it. He had given a suc'cinct account of the religion before the flood, and the fitness of translating 'Enoch. This had been the subject of his last discourse at the time of writing this letter: at the conclusion of which he assures his friend, that he took all 'the care he could to urge what is the last end of revealed truth, viz. divine ' temper and life.'

His great concern all along has manifestly been to attain the true sense of scripture, and faithfully to make known what he judged to be the will of God to those whom he had undertaken to instruct and admonish. This he did with great impartiality, remarkable disinterestedness, and inflexible integrity.

If at any time he exceeded himself, so far as I understand, it was, when he was explaining and improving that part of the apostolic history where mention is made of the leave which St. Paul took of the elders of the church of Ephesus, Acts xx. 17-35. In the course of those sermons there was so warm, so natural, so unaffected and solemn an appeal to his stated hearers, that he had in his own ministerial conduct uprightly endeavoured to copy after St. Paul, and follow the example which he there represents himself to have given; that though it is now many years since those sermons were preached, I find they do still make very lively and affecting impressions on some of you, and those of the best proficiency. I presume, they must be remembered by many and I humbly hope, that few or none, who heard them, will ever forget them.k

Though he seldom committed his sermons to writing, they were not extempore effusions; but the fruit of serious study, and impartial examination: for he delighted in every part of his work, and in composing his sermons he consulted the original, and the ancient versions, not omitting to look into the most celebrated critics and commentators. And he carefully considered the words themselves, the connections, and the main scope of the writer. Then he endeavoured to choose the clearest and easiest method. After all this care it is not to be wondered, that his remarks were just, and his inferences pertinent; and that his sermons might be easily understood, and long remembered by all that were attentive and indeed there are several ministers, as well as private christians, who have improved their judgment by only hearing him occasionally.

It was his constant care to represent the true sense of scripture, and the doctrine, which according to the best of his judgment was comformable to it: nor could he ever be induced to conceal or disguise what he thought to be the

kAt another season, in several discourses upon 2 Tim. iii. 10, "But thou hast fully known my doctrine," &c. he in a summary and paraphrastical way 'observed St. Paul's doctrine, as represented in the Acts of the Apostles, and in his own epistles: and he showed the occasion, scope, and design of all 'St. Paul's epistles.' Some of Dr. Hunt's hearers have a distinct remembrance of those discourses, and are very thankful for the instruction they received by them.

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truth, for the sake of popular applause, or to avoid, or silence the censures of mistaken and prejudiced men. might therefore truly say with St. Paul, and take the comfort of it: "We are not as many, which corrupt the word of God; but as of sincerity, but as of God, in the sight of God, speak we in Christ," 2 Cor. ii. 17. And with the same apostle he might say again: " Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, (or according to the gospel of God, and in a manner worthy of the favour we have received, and the high office we have been intrusted with,) we have had our conversation in the world," ch. i. 12.

In brief, his preaching was scriptural, critical, paraphrastical, and consequently instructive. It was also very practical, and sometimes pathetically so at the conclusion.

As his preaching was mightily suited to form in men a rational conviction of the truths of religion, and to carry them on to perfection; so his audience, though not numerous, has usually consisted of the more knowing and understanding christians. And it must be owned, that they do honour to themselves who discern true merit, and cheerfully encourage an open and steady friend to truth and liberty. And they who receive such an one in the name of Christ, and honour him for his work's sake, as bringing with him the doctrine of pure and undefiled religion, especially when under difficulties, are entitled to a like reward with him. So he said to his disciples, who is truth itself, and never encouraged delusive hopes, or groundless expectations: "He that receiveth you, receiveth me, and he that receiveth me, receiveth him that sent me. He that receiveth a Prophet in the name of a Prophet, shall have a Prophet's reward," Matt. x. 40, 41.

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He ever was extremely cautious of assuming authority in the church of God. It was his common advice to persons arrived at years of discretion, to judge for themselves, and act according to conviction;' which is very natural for those, who make the scriptures the rule of their faith, and have with care and diligence formed their own judgment upon them. Herein then, as well as in other things already mentioned, he showed himself a faithful servant of Jesus Christ. He remembered, that "one is our master, even Christ," and that" all we are brethren," Matt. xxiii. S. So did St. Paul: "We preach not ourselves," says he, " but Christ Jesus the Lord, and ourselves your servants for Jesus' sake," 2 Cor. iv. 5. Which is also agreeable to St. Peter's

directions to bishops, that they should not act as "lords over God's heritage, but as ensamples to the flock." Such he assures us," when the Chief Shepherd shall appear, will receive a crown of glory that fadeth not away," 1 Pet. v. 3.

As yet I have represented but a part of his usefulness. His talents for instructing and improving the mind were not confined to the pulpit. His conversation also was a great blessing to many. I believe there are several families of God's people, beside those of his own congregation, where the younger, and perhaps some of the elder branches, are not a little indebted to him for a rational religion, and a well-grounded faith in the gospel.

His religious conferences were oftentimes accompanied with prayer. For as he daily prayed in his own family, so he likewise frequently prayed in the families of his christian friends and acquaintance.

Such was the strength of his memory, that this knowledge; though of a vast compass, was always ready for use; whereby he was eminently qualified to be communicative. And, whenever he met with an ingenuous temper of mind, and a disposition to attend, he failed not to bring forth out of his rich treasure. There are not a few, both near and afar off, men of good understanding, of different ages and stations in life, who will readily stand up, and acknowledge, that there is no man from whom they have received more useful hints concerning the important subjects of virtue and religion, than from him.

He has not published so much as might have been expected: however, enough to show his sentiments concerning natural and revealed religion, and to justify the character 1 have given him.

So the apostles of Christ, and their companions, usually called apostolical men, as an ancient writer observes,' either wrote nothing at all, or but little (neither the gospels, nor the epistles of the New Testament, being of any great length:) yet they have ever been esteemed the most eminently, and most extensively useful ministers of Christ's kingdom. They who have received knowledge from him, will communicate it to others, both in public and private, in discourse and writing. Upon the whole, I always esteemed Dr. Hunt as useful a minister as any in his time. Which opinion has been as much founded upon the usefulness of his conversation as of his preaching and writing.

1 Σπεδης της περι το λογογράφειν μικραν ποιέμενοι φροντιδα. Eus. Η. Ε. 1. 3, c. 24, p. 94. D.

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His sentiments in religion appear to be very just, and to deserve an attentive regard.

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He was of opinion, that the facts, upon which the chris'tian religion is founded, have a stronger proof than any 'facts at such a distance of time: and that the books, which 'convey them down to us, may be proved to be uncorrupted and authentic with greater strength than any other writings of equal antiquity.

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'Piety,' says he, and extensive virtue, are final in religion. Principles of truth are instrumental. What is positive is to be regarded only as means.'

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Again: The principles of truth, relating to natural or 'revealed religion, and particularly to the christian doctrine, 'are to be considered as instrumental and designed to bring 'us to sobriety, righteousness, and godliness. And are not 'available to our perfection and happiness, unless these are 'produced by them.'

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The respect due to moral and positive precepts is happily and briefly expressed by him in this manner: "Let us take 'care, that we do not raise positive duties above moral, which are of eternal and immutable obligation, and the end of 'true religion. And yet let us be careful to observe what bears the stamp of divine authority: let us not insolently 'make a religion for God, but receive it as he has delivered 'it to us by reason and revelation.'

The design of the ordinance of the Lord's supper has been thus represented by him: By receiving the sacra 'ment men do not enlist themselves in any party: but only in general profess themselves christians, and thereby declare their resolution to pursue steadily religious virtue, 'as the last design of the institution of Christ."

If it should be asked, what is meant by religious virtue, some other words of his will explain it. Virtue is doing 'what is right, fit, and agreeable to the truth of things. And 'it becomes religious virtue when practised out of a regard to God: who, as a perfect moral agent, must, in consequence, will, that such creatures as are made capable of 'it, should conform to what reason dictates.'

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Our friend, whose decease we lament, had a wonderful strength of mind. I remember him to have said to me some years ago, though without vanity, (from which no man was more free,) that he believed he could with consideration recollect almost all the sermons he had ever preached. This has been lately confirmed to me, and more distinctly, by a common friend, in these very words: His judgment was

m See his Sermon upon Penance, p. 37.

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