Imagens da página
PDF
ePub

We make these remarks, not to condemn the principle on which Mr. Scott acted through life, but to guard against a perversion of his principles: he expresses himself strongly; but, if we mistake not, he would wish to be understood with a reasonable latitude of interpretation. His views are thus illustrated by his son.

[ocr errors]

"Subsequently we have heard him declare, that if a man have faith strong enough, and urgent occasions call for it, he may perhaps do as well for his family if he expends what he has to spare in judicious charities, as if he lays it by;' and again, that, in some cases, he should think it right to make a point of disposing in charity of at least as much as was laid by;-and this,' he adds, 'I call seed-corn. Yet it should be observed, that he had a great objection, where it could be avoided, to public collections being made for a clergyman's family after his decease. The necessity for this, he thought, should be guarded against by all fair means. Nor should it be supposed, that he in any way reflected upon clergymen who were born to wealth, or on whom Providence otherwise conferred it, if only they made a proper use of it. Aspiring

after it was what he condemned.

"Agreeably to these sentiments, we have seen him expressing a strong disapprobation of ministers encumbering themselves with lucrative academies, and losing perhaps the sacred character in that of tutors. He had, if possible, a still stronger aversion to their aiming at rich marriages. A marriage with a rich wife is, I believe, what none of his sons would have ventured to pro. pose to him. Few things would have alarmed him more for their safety; or possible, some moderate inheritance for those whom we leave behind, cannot, in

the present circumstances of the church, be blamed. It is not incompatible with Christian duty, or with the standard of ministerial spirituality. It is even needful, to prevent many scandals and offences, which neglect and consequent distress would produce. But all beyond this the devotion of any considerable time to these objects, the indulgence of anxious solicitude, the aim at much goods laid up in store-directly oversteps the boundary, and plunge us into sin." Charge, 1822, p. 12.

more grieved him, as a dereliction of
the principles with which he had labour-
ed to inspire them. Often have we
heard him descant with satisfaction on
the case, I think, of Mr. Walker of Tru-
ro, who declined a connexion with a
lady, in all other respects suitable, be-
cause she possessed 10,000l.! and often
mention the sarcastic congratulation
offered at a visitation by a dignified
clergyman, to an evangelical brother
who had married a lady of fortune,
Aye, aye, brother
we all aim

[ocr errors]

at the same object, though we have our different ways of attaining it!' Hence, when many years ago two young ladies of large fortune were placed under his care, it was one of his counsels to them, that neither of them should marry a clergyman: 'for,' said he,' if he is not a good one, he is not worthy of you; and, if he is a good one, you will spoil him.'

"And all that we have been now re

lating was held, it should be observed, and persisted in by one who had felt more than most men the inconveniences

arising from the want of money, even as an obstruction to his great and good designs." pp. 591-593

The testimony borne to Mr. Scott's character by many competent witnesses, and among these by Mr. H. Thornton *, Mr. Pearson †, and Mr. Wilberforce t, would naturally suggest the inquiry, What were his faults? Was he so perfectly free from the ordinary infirmities of human nature, as to be above the reach of animadversion? Was there nothing in his disposition or character, which a Christian would wish to be otherwise? Far different, certainly, was his own impression, when, in closing his ministerial labours, he applied to himself that pathetic exclamation, God be merciful to me a sinner! And although it does not become a son to dwell upon the faults of a parent, yet it is evidently no part of his design to hide any defects of character, or to represent him in any other view than truth and justice demand.

* See an interesting letter from Mr. Thornton, in p. 430, dated 1813 or 1814. + Page 605, + Page 606.

"His failings," as we are informed by Mr. Wilson, "lay on the side of roughness of temper, pride of intellect, and confidence in his own powers;" and doubtless, in the conflict which he so long maintained with the corruptions of his own heart, the natural dispositions would sometimes break forth.

"But," we are told upon the same authority," from the time when he first obeyed with his whole heart the truth of the Gospel, he set himself to struggle against these and all other evil tendencies, to study self-control, to aim at those graces which are most difficult to nature, and to employ all the motives of the Gospel to assist him in the cou test; and he gradually so increased in habitual mildness, humility, and tenderness for others, as to become no less exemplary for these virtues, than he had long been for the opposite qualities of religious courage, firmness, and determination. He used to observe, that it was no excuse for a man to allege, that this or that holy temper was not his turn; for every grace ought to be, and must be, the turn of every sincere Christian. I can most truly say, that during an acquaintance of about twenty five years, which gradually matured, on my part, into a filial affection, I scarcely ever saw an instance of more evident growth in real obedience, real love to God and man, real victory over natural infirmities; in a word, real Christian holiness. In the concluding years of his life, he was, as it appeared to me, obviously ripening for heaven. He had fought a good fight, he had finished his course, he had kept the faith; so that at last his genuine humility before God, his joy in Christ Jesus, his holy zeal for the diffusion of the Gospel, his tender affection to his family and all around him, his resignation to the will of his heavenly Father, and his exclusive trust in the merits and grace of his Saviour, seemed to leave little more to be done, but for the stroke of death to bring him to his grave in a full age, like as a shock of corn cometh in its season!" pp.

587, 588.

Toward the close of this chapter, we have a short account of Mr. Scott's sentiments on the important subject of education. In his own family he appears to have been

remarkably successful; and Christian parents may naturally wish to be informed of the method which he pursued. The hints which the filial piety of his biographer bas preserved on this subject, are worthy of great attention: and although it will sometimes happen that no care bestowed upon the young can keep them from the vices and follies of the age, yet the blessings of early religious instruc tion, when seconded by a judicious example, are seldom entirely lost. In the statement given on this subject, in the volume before us, Mr. Scott himself is made the principal speaker; and it is in the midst of his own family circle, and for the benefit of them and their children, that he complied with their desire of communicating such remarks on this head, as his experience had suggested to him. The paper is too long for insertion in this place: it may suffice therefore to observe, that he considered his own success as consisting in this; that he always sought for his children, as well as for himself, IN THE FIRST PLACE, the kingdom of God and his righteousness. To this grand principle every other was kept subordinate: and his entire conduct, in relation to his children, was such as to accord with that grand Christian motive. In going more into detail, he recommended, "Whatever else you teach not to teach them subjection; and or omit to teach your children, fail that to the mother as well as to the father." He enforced, as of great importance, forming habits of application. He guarded his sons against allowing their children to mix familiarly with those of persons of higher pretensions; a caution peculiarly necessary to ministers, who usually occupy a station in society much beyond that which their fortune would command. He was friendly to early religious instruction by catechisms, prayers, &c. He dwelt upon the importance of gaining the affec

port:

tions of children, so that they Truth," are to the following purshould choose the society of their parents, and enter into habits of cheerful and unreserved intercourse with them; and concluded by advising that every thing should be done to promote among the members of the same family union and cordiality. Such seem to have been the rules by which he regulated his own conduct, and which, in his old age, he recommended to his descendants.

We shall not lengthen out this already extended article by any minute examination of Mr. Scott's works. They are before the public, and the very extensive sale of some of them shews the estimation in which they are widely held. The characteristic excellencies of his writings, as Mr. Wilson observes, are a calm, argumentative tone of scriptural truth; a clear separation of one set of principles from another; a detection of plausible errors; an exhibition, in short, of sound, comprehensive, adequate view of Christianity; such as go to form the really solid divine. His motto may be conceived to have been, "Knowing that I am set for the defence of the Gospel."

The justice of this statement would be admitted, with certain unimportant limitations, by many who did not exactly concur with him in all his views upon subjects of doctrine. His principles, as the readers of his "Force of Truth" must soon discover, were Calvinistic; and, during the whole time which intervened from the date of that publication to the last hour of his life, he continued to enter tain the same opinions.

But so far was he from laying any unwarrantable stress upon the peculiarities of Calvinistic theology, that from an early period he distinguishes pointedly and expressly, between those truths which are essential to salvation and those opinions which are properly termed Calvinistic. His own declarations on these points, in the "Force of

"However, I would observe, that though I assuredly believe these doctrines, as far as here expressed; (for I am not willing to trace them any higher, by reasonings or consequences, into the unrevealed things of God;) and though I exceedingly need them in my view of religion, both for my own consolation, and security against the consequences of my own deceitful heart, an ensnaring world, and a subtle tempter; as also for the due exercise of my pastoral office; yet I would not be understood to place the acknowledgment of them upon a level with the belief of the doctrines that have before been spoken of. I can readily conceive the character of an humble, pious, spiritual Christian, who either is an utter stranger to these Calvinistical doctrines, or, through misapprehension or fear of abuse, cannot receive them. But I own, that I find a difficulty in conceiving an humble, pious, spiritual Christian, who is a stranger to his own utterly lost condition, to the deceitfulness and depravity of his heart, to the natural alienation of his affections from God, and to the defilements of his best duties; who trusts, either in whole or in part, allowedly, to any thing, for pardon and justification, but the blood and righteousness of a crucified Saviour, who is God manifested in the flesh; or who expects to be made meet for the inheritance of the saints in light, in any other way than by being born again, new created, converted, and sanctified by the Divine power of the Holy Ghost,

"As to men of another spirit, who appear sincere, humble, and willing to be taught of God, in their inquiry after truth, but do not entirely agree with what has been laid down as my view of the truth, I would only wish them to observe the distinction established between some and others of these doctrines. Such persons do not, I dare say,

materially differ from that which has been mentioned as necessary to salvation; and therefore, as I allow that they may have been in the main taught of God, so I only require the same allowance; and that it may be supposed that the same God who, according to his promise, bath led both, as far as needful to salvation, in the same way, has in other things left us to differ, for the mutual exercise of candour and forbearance, till that time when we shall know even as we are known. "As to the grand doctrines of the Gospel, which I have endeavoured to mark out as necessary to salvation, they are neither so uncertain nor so difficult as men would persuade us: their uncertainty and difficulty arise wholly from our pride, prejudice, love of sin, and inattentive ignorance of our own hearts. There is really much difficulty in bringing vain man to cease from leaning to his own understanding; and in prevailing with him to trust in the Lord with all his heart, and to be willing, in the humble posture of a little child, to be taught of God. Nothing but a deep conviction of guilt, a fear of wrath, and a sense of our lost condition by nature and practice, can bring our minds into this submissive frame; but this being effected, the difficulty is over, and the way of salvation is so plain that the way-faring men, though fools, shall not err therein. As to the other doctrines, which I believe myself, though they seem plain enough to me, I desire not to proselyte others to them, but am willing to leave them as matters in which infallible men may differ without danger."

nicely adjusted to every other. He might be of opinion, that to the poor penitent sinner, the assurances and invitations of the Gospel are quite as valuable, and quite as full of comfort, as a belief in predestination. He might, if a real Christian, find as much support in the promises, and love, and faithfulness of God, as in the doctrine of final perseverance, especially when he bears in mind, that the fact of his finally persevering is itself to be a test of his religion. He might in short, upon principles strictly AntiCalvinistic, seem to derive substantially the same practical benefit which the Calvinistic theory holds out to its disciples; and a calm observer, looking at the effects of the two systems, might be of opinion, that in the hands of moderate and pious men, they tend much more nearly to the same practical result, than the abettors of them severally appear to imagine.

We are not disposed either to attack or to vindicate the peculiarities of his system. A conscientious Anti-Calvinist might think it no great evil, if his own system were charged with being incomplete without them; for in this stage of being he would perhaps not be over anxious to have every part of his creed very

And if Mr. Scott himself-who never scruples to unite together those truths of Divine revelation which to many appear as if they must exclude each other; who was reproached by Anti-Calvinists for his Calvinism, and by Hyper-Calvinists as an Arminian; who asserted the doctrine of Universal Redemption as well as of Personal Election-were selected as an instance to illustrate the sentiment, we know not that it would be liable to much objection. His theology, as his son truly informs us, was distinguished by its highly prac tical character: and therefore it was, that Antinomian persons of all sorts could not endure him. If he would have been contented with an exposition of doctrine, he might perhaps have been as popular as his heart could wish; but to press upon men the application of doctrines,-to urge them to a corresponding life of holiness and purity, and this not merely in general terms, but by laying before them the various and particular obligations which it behoved them

to observe, this was intolerable, downright Arminianism-sheer legality-a bondage not to be borne among Christian people. How could a man expect to be heard with common patience, who forgot so deplorably the character and claims of the privileged orders!

We dwell the longer upon this point, because it serves to shew how worthless and contemptible a thing is vulgar popularity. It may generally be affirmed, that where a preacher is really in earnest and faithfully presses the essential truths of the Gospel, the people will hear him gladly: but this will depend materially upon the simplicity of their minds. Let a congregation be under the influence of party spirit; let them be violent Calvinists, or contentious Arminians; let them, in the pride of spiritual discernment and the arrogant assumption of superior wisdom, sit in judgment upon their ministers; and there is no teacher so unworthy of his post as not to be the very oracle of his doctrinal faction; and no man so well qualified to divide rightly the word of truth as not to be greeted with the salutation, that he is a dumb dog, and a blind leader of the blind-that his presence is weak, and his speech contemptible. We have already seen that Mr. Scott, when expounding the Epistle to the Ephesians, was soon reported to have abandoned his principles.

His steady and uniform perseverance, under all his discouragements, in what he deemed conscientiously to be the path of duty, is an admirable trait in his character, and bespeaks great uprightness and integrity of heart. A man of more flexible disposition might have been tempted to yield to the obvious wishes of his audience, and to take the tone of his doctrine from those whose duty it is not to teach and command, but to hear and to obey. It is a snare, into which ministers of weak minds, who either have no stability of princi

ple or have too great love of popularity, are very apt to be betrayed. To all such persons we would recommend, without hesitation, the example of Mr. Scott. He considered himself responsible to God, and to God alone; and by going straight forward, to use his own expression, he preserved that which is far better than a vulgar and fleeting popularity,-a conscience void of offence toward God and toward man.

The publication of this "Life" will not have been without service, if it should only tend to convince a minister of Christ how much may be done by a right use of his talents, even in a situation of comparative obscurity, for the cause of truth. Mr. Scott had to struggle with pecuniary difficulties almost through the whole course of his ministry: he had apparently as little leisure as any other clergyman who is engaged in public and official duties: his health was so infirm, that Cowper thought even bishoprics would stand vacant if the condition of accepting them were to entail the personal afflictions and troubles by which he was assailed: he had no advantages of education; no benefit from family connexions; and had he lived to the age of Methusaleh, the dispensers of preferment would have passed him by. Yet under all these discouraging circumstances, how much was he enabled, by the Divine blessing upon his abundant labours, to effect for the glory of God and the benefit of mankind. To say that he has acquired a name, which will be remembered in distant generations and in remote quarters of the globe, would sound like an appeal to worldly motives: the point, to which we would advert, is the benefit which his works will convey to thousands and tens of thousands, who never beheld his face in the flesh. "Posthumous reputation!" he exclaimed in his last illness; "the veriest bubble with which the devil ever deluded a wretched mor

« AnteriorContinuar »