How Did the Reformers and Puritans Acquire Their Vast Knowledge?

[Recipient of Grace]

Greetings, everyone! (I hope this is the right forum for this.) As the title says, I’ve been wondering: How did men like Augustine, Calvin, Owen, Henry, Gill, etc. acquire the great knowledge that they possessed? I read that Calvin wrote The Institutes when he was merely 27 years old. Did these men just read the scriptures over and over again, spend much time in meditation, and pray that their minds might be illuminated by the Spirit of God in their studies? I’ve often wondered about the study habits of the reformers, puritans, etc. Is there any information available with regard to this topic? Perhaps one of you can enlighten me.

 

[cameronpickett]

A thread right below this one had some good observations, I think:

How did the Puritans and Reformers do it?

Prior to computers and excellent bible software programs and prior to having concordances, how did SO MANY of the puritans and reformers know so much scripture? The obvious question is time, but I am hoping someone could shed more light on this. Maybe you have found where Edwards or Owen or...

www.puritanboard.com

Thinking of “great men of God” always makes me think of Paul Washer’s quote, “There is no such thing as a great man of God, only weak, pitiful, faithless men of a great and merciful God.”

 

[Reformed Covenanter]

Meditation and prayer are some of the main ways in which they differ from ourselves. Reading Brakel's Revelation commentary, I am also convinced that the Reformation falls into the category of God's special providence. It was an event of huge importance to both the church's history. Hence, it is not surprising that the teachers of that era and their successors were gifted in a manner that far exceeds those of us living in more ordinary times.

 

[SolaScriptura]

Just reading the thread title I can answer easily: they didn’t have screens to distract them from reading.

 

[NaphtaliPress]

The answer is rigorous education I think. I researched this question after a fashion in tracing the education of George Gillespie. Gillespie entered grammar school (almost certainly the one in Kirkcaldy, where his father was pastor), probably earlier than the statue that states age 8 or 9 because he finished the four or five years course of studies by age 12 or 13 when he entered Saint Andrews University. At grammar school, the studies likely were like those at the high school of Edinburgh:

During a five years’ course instruction was given, beginning with the rudiments from Despanter (interpolated), then the Syntax of Erasmus and some Corderius and Cicero, then more Cicero and some Terence and Ovid. There followed Buchanan’s Psalms and Virgil and Horace, while in the final year study concentrated upon Rhetoric, Facility of expression in Latin prose and verse was expected. G.D. Henderson, Religious Life in Seventeenth-Century Scotland (Cambridge University Press, 1937, repr., 2011), pp. 119-120.

Gillespie finished again his university studies at an accelerated rate, taking M.A. not quite age 17. His universities studies would have been like that described by Henderson.

The school course prepared directly for the university where Latin was taken for granted, and Greek formed the basis of the philosophical studies. Hebrew was also sometimes studied…. Rhetoric and logic and the art of disputation and a little mathematics soon called for attention, to be followed by more Aristotle—metaphysics, ethics, politics, pneumatics, perhaps even some anatomy such as could be learned from mere lectures, and in the fourth and final year physics and geography and astronomy as these were then understood.
The students were much occupied in taking down and copying out and closely studying the Latin lectures. Divinity students had to submit to the Presbyteries their versions of the professors’ dictates and sustain examination upon them. There were further the disputations, private and public—the elaborate logical defence of theses after the method of all mediaeval academic discussions. As a mental discipline this practice certainly had some justification, for it tended to develop orderly thinking, logical accuracy, quick judgment, clear expression, fluent utterance, clever criticism, ingenious argument.

He graduated with thesis and these were generally published often with the students names but I don't believe Gillespie's name appears in a published one; at least I could not find one. But in general this meant,

In general, these sets of theses contain three philosophical sections, respectively logical, ethical, and physical theses, with sometimes an astronomical section added. Sometimes the physical section comes before the ethical section. Following the scholastic practice of teaching, the topics are mainly drawn from the Aristotelian corpus, although the ethical sections are sometimes closer to humanistic topics Thus the logical sections discuss mainly themes from the Categories and, less frequently, from the De interpretatione and the Posterior Analytics. More importantly, after 1620, a number of theses include a section on metaphysics…. Although the printed theses very seldom contain the complete arguments supporting the various theses, these graduation theses provide a detailed picture of the doctrinal landscape in the different universities [in Scotland].

He then entered the normally four years but could be shorter and customized, course of theological education (this could be one to four years depending on what the student could afford). The presbytery of Kirkcaldy supported Gillespie in his studies as bursar of theology. His father had died in 1625. He appears to have finished all of his studies by 1631/32 with perhaps one or two years of theological study, and would have been age 18 or 19. He then as was not unusually took work as a tutor being not majority age of 21, and not, normally at least, ready for the office of minister. Neither could he in conscience take ordination by the bishop's hands and that also kept him out because bishops were no longer looking the other way and ordaining with a presbytery as it were as other conscientious objectors were afforded (Rutherford?). Gillespie finished all his studies at an amazing rate and was something of a genius, of which there are some other examples (Owen, Burnet, Andrew Gray took MA at age 19 as well). I don't have all the citations above but they are given in the appendices to the Memoir of Gillespie in Shorter Writings of George Gillespie, volume 1 (Naphtali Press and RHB, 2021), p. 61.

 

[B.L.]

Quality of education and the absence of video games.

 

[Charles Johnson]

They read the bible more, they read other books more, they learned languages more and better, they slept less, they never watched tv, they never logged on to social media, they did not work and study at the same time, they weren't bivocational ministers, they even ate less to study more (Matthew Poole ate a single hard boiled egg in the morning and worked until evening).

 

[Charles Johnson]

William Gouge read five chapters of the bible before breakfast, five after dinner, and five before bed. That makes for reading the bible four times per year. That was probably not exceptional for the Puritans. For ministers today it's common to read the bible once in a year.

The acts of the Church of Scotland on education are informative regarding how ministers were taught in the past.
In the acts from 1645, we find the following:

Sess. 14, February 7, 1645, post meridiem.—Overtures for advancement of Learning, and good Order in Grammar Schools and Colledges.​

I. That every grammar school be visited twice in the year by visitors, to be appointed by the Presbyterie and Kirk-session in landward parishes, and by the towncouncell in burghs, with their ministers; and where universities are, by the universities, with consent alwayes of the patrons of the school, that both the fidelitie and diligence of the masters, and the proficiencie of the schollers in pietie and learning may appear, and deficiencie censured accordingly; and that the visitors see that the masters be not distracted by any other employments which may divert them from their diligent attendance.

II. That for the remedie of the great decay of poesie, and of abilitie to make verse, and in respect of the common ignorance of prosodie, no schoolmaster be admitted to teach a grammar school, in burghs or other considerable paroches, but such as after examination shall be found skilfull in the Latine tongue, not only for prose, but also for verse; and that after other trials to be made by the ministers, and others depute by the Session, town, and paroch for this effect, that he be also approven by the Presbyterie.

III. That neither the Greek language nor logick, nor any part of philosophie, be taught in any grammar school or private place within this kingdom to young schollers, who thereafter are to enter to any colledge, unlesse it be for a preparation to their entrie there; and, notwithstanding of any progresse any may pretend to have made privately in these studies, yet, in the colledge he shall not enter to any higher classe then that wherein the Greek language is taught, and being entred shall proceed orderly through the rest of the classes, untill he finish the ordinary course of four years; unlesse after due triall and examination, he be found equall in learning to the best or most part of that classe to which he desires to ascend, by overleaping a mid classe, or to the best or most part of those who are to be graduat, if he supplicate to obtain any degree before the ordinary time; and also, that there be found other pregnant reasons to move the Faculty of Arts to condescend thereto. And otherwise, that he be not admitted to the degree of Master of Arts.

IV. That none be admitted to enter a student of the Greek tongue in any colledge, unlesse after triall he be found able to make a congruous theame in Latine; or at least, being admonished of his errour, can readily shew how to correct the same.

V. That none be promoved from an inferiour classe of the ordinary course to a superiour, unlesse he be found worthy, and to have sufficiently profited; otherwise, that he be ordained not to ascend with his condisciples, and if he be a burser, that he lose his burse; and namely, it is to be required, that those who are taught in Aristotle be found well instructed in his text, and be able to repeat in Greek, and understand his whole definitions, divisions, and principall precepts, so far as they have proceeded.

VI. Because it is a disgrace to learning, and hinderance to trades and other callings, and an abuse hurtfull to the publick, that such as are ignorant and unworthy be honoured with a degree or publick testimony of learning; that, therefore, such triall be taken of students, specially of magistrands, that those who are found unworthy be not admitted to the degree and honour of Masters.

VII. That none who have entred to one colledge for triall or studie be admitted to another colledge, without the testimoniall of the masters of that colledge wherein he entred first, both concerning his literature and dutifull behaviour, so long as he remained there; at least untill the masters of that colledge from whence he cometh be timely advertised, that they may declare if they have any thing lawfully to be objected in the contrary. And that none be admitted, promoved, or receive degree in any colledge, who was rejected in another colledge for his unfitnesse and unworthinesse, or any other cause repugnant to good order, who leaves the colledge where he was, for eschewing of censure, or chastising for any fault committed by him; or who leaves the colledge because he was chastised, or for any other grudge or unjust quarrell against his masters.

VIII. That none of those who may be lawfully received in one colledge, after he was in another, be admitted to any other classe, but to that wherein he was or should have been in the colledge from whence he came, except upon reasons mentioned in the third article preceding.

IX. That at the time of every Generall Assembly, the Commissioners directed thereto from all the universities of this kingdom meet and consult together for the establishment and advancement of pietie, learning, and good order, in the schools and universities, and be carefull that a correspondence be kept among the universities, and so farre as is possible an uniformitie in doctrine and good order.

The Generall Assembly, after serious consideration of the Overtures and Articles above written, approves the same, and ordains them to be observed, and to have the strength of an act and ordinance of Assembly in all time coming."

 

[Charles Johnson]

The full course of study in Scotland is laid out in the First Book of Discipline (1560), which reads as follows:
"Two years we think more than sufficient to learn to read perfectly, to answer to the catechism, and to have some entries in the first rudiments of grammar to the full accomplishment whereof (we mean of the grammar) we think other three years or four at most sufficient to the arts, to wit, logic and rhetoric, and to the Greek tongue four years, and the rest till the age of 24 years, to be spent in that study, wherein the learner would profit the Church, or commonwealth, be it in the laws, physic, or divinity, which time of 24 years being spent in the schools, the learner must be removed to serve the church or commonwealth..."

Note that when it says "learn to read perfectly," it's talking about reading Latin, not just English.

The first Book of Discipline goes on: "Item, that none be admitted unto the class and seage of divinity, but he that shall have sufficient testimonials of his time well spent in dialectics, mathematics, physics, ethics, economics, and politics, and the Hebrew tongue, and of his docilitie in the moral philosophy, and the Hebrew tongue."

The book of discipline mandates this for the divinity school at the university:
"In the third college, in the first class, one reader of the Hebrew, and another of the Greek tongue, who shall complete the grammar thereof in 3 months, and the remnant of the year, the reader of the Hebrew shall interpret one book of Moses, the Prophets or the Psalms, so that this course and class shall continue one year. The reader of the Greek shall interpret some book of Plato, together with some place of the New Testament. In the second class shall be two readers in divinity, the one in the New Testament, the other in the Old, who shall complete their course in five years. After which time, who shall be found by examination sufficient, they shall be graduate in divinity."

 

[Andrew35]

A number of very good answers here, and I'm convinced there's a share of truth in many of them. For my part, though, I'm inclined to side with Reformed Covenanter's "special providence" view.

My justification of the preeminence of this factor arises chiefly from the fact that I teach literature and have noted that as you survey the landscape of extraordinary talents, what you often find is that they aren't spread evenly through history or population groups but seem to arise in clusters. Think Elizabethan or Victorian eras, or Russian novelists.

This is also true in other civilizations, although a rigorous classical education system certainly helps, I think China's history proves that alone is insufficient, as they generally had a consistent, classical education system, but also had their periods of amazing creativity (think Tang dynasty) and stagnation (Qin, late Qing).

People have tried to explain it through various factors, but I haven't found any explanations sufficient myself. Some places and periods are just more blessed with gifts than others, in my opinion. And I think the Puritans fit in this category.

 

[joebonni63]

Everyone here has great points and very valid wow good stuff nice way to start my morning. The theme I am reading here is that they had a very vast education and used it very well. Of course being inspired by God helps as well because there will always need to be guide lines in everything we do so that most of us do not get out side of those guide lines.

 

[Phil D.]

I by no means discount the superintending role of Providence in everything. At the same time, the fact that there were Roman Catholic and other non-Protestant scholars who had equally prodigious knowledge and literary outputs, in those same eras, would call attention to the in-common secondary causes of less distraction, and the valuing and access to good classical higher education.