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William Baxter
Life of Elder Walter Scott (1874)

 

C H A P T E R   X I X.

Social qualities of Elder Scott--Trip up the Ohio River, and pleasing incidents connected with it--
      Letter from one of the ministers whose acquaintance he made on the voyage.

T HE social qualities of Elder Scott were of a high order; he possessed in a remarkable degree the power of adapting himself to any company into which he might be thrown. Many persons need the stimulus of an audience to call forth their best efforts; but he was often as happy and fascinating in his presentation of truth in the presence of a few as when before a large and delighted auditory. His ready wit, and flow of anecdote, his large and intimate acquaintance with science and literature, rendered him the center of every circle, no matter how accomplished and refined that circle might be. His manners were those of an accomplished gentleman, and the brilliancy of his conversation, and the kindness of his heart, always made him a favorite, and, in not a few instances, gained him the lasting friendship of those who differed from him when they met; but were very near his way of thinking when they parted.

      He numbered among his personal friends many eminent men in the various religious denominations; and the facility with which he formed such friendships may be learned from the following account of a trip up the Ohio. On the last day of the year 1833, in company with Bro. Joseph Bryant, he started on a [294] visit to Virginia, and as travel in those days was a more serious affair than the present, it took several days to make the voyage from Cincinnati to Wheeling, during which time he made several useful acquaintances, and sowed much good seed. How this was done we will let him tell the reader himself. He says:

      "We were detained a day in the city for want of a boat, but now the steamers lay panting along the shore, like so many racers, each eager to make the first descent to Louisville, Natchez, or New Orleans. We boarded the 'Planter,' a steamer of the lowest rate in point of size, but possessing the best accommodations for deck and cabin passengers. After a momentary hesitation I entered my name for Wellsburgh, berth No. 12. My indecision rose from a sudden but transient recollection of my late long debility, during which I had contracted the most invincible love of home. Bro. Bryant rallied me a little, and I yielded to what I was ashamed to resist.

      "Next day the bell rang the signal for departure, and the deck and cabin were crowded instanter. In the cabin the passengers walked stately, or talked importantly, while some hung on the back of their chairs; and, like birds, when boys approach their haunts, couched their heads, and cast frequent and speculative glances at their fellows, hoping to descry in their faces, dresses, walk, or talk, indications of their natural, social, or religious importance and character.

      "There are many charms, and sometimes much excellent fellowship, in a good supper. The captain of the 'Planter' served us with one of the very best; and soon exalted all minds to the conversational pitch. If silence or gloom had hitherto pervaded the cabin, it might have been owing to a fact of which I was not then aware, namely, that there were actually no fewer than five ministers [295] present! all alike strangers to each other, and to the rest of the company generally. I, like others, perhaps, thought myself unknown except by Bro. Bryant; but in this I was mistaken; I was recognized immediately, and spoken to by all as if I had previously enjoyed the honor of their acquaintance. Some were citizens of Cincinnati, some relations to brethren in the West, and some were actually of the brethren.

      "One of the ministers was a Presbyterian, who, as he afterward informed me, had been a physician, but had become a teacher of religion, from sentiments of high regard for the interests of Christianity; his name was Mr. Gridly, at that time an agent of the Tract Society. Mr. Gridly was too sincerely inspired with the importance of religion in general, and of his own mission in particular, not to let his high calling be speedily understood.

      "Another of our ministers was a Mr. Smeed, an Episcopalian, an assistant to the Rector of Christ's Church, New York. Possessed of the most pleasing exterior, Mr. Smeed discovered the greatest candor and ingenuousness of mind, speaking freely of every thing which related to the truth of revealed religion, and doing the greatest honor to every argument of those whose views led them to differ from him in any matter in Christianity. Dr. M-----e of L-----n had, during his visit to that city, convinced him that immersion alone was baptism; and before he left the 'Planter' his ingenuousness and love of truth led him to afford me ample opportunity of laying before him the doctrine of Scripture, concerning the Holy Spirit. He admitted the adequacy of the divine testimony alone to produce faith in all who read the Scriptures with proper motives; and said, he thought he never would again direct sinners to wait upon special operations so long as he lived. I earnestly entreated him to announce the gospel in the style and language of the apostles, and to administer it to believers accordingly. [296]

      "Mr. Ross had been a Universalist, and was, as he jocularly expressed it, a sprig of the college. He had in his youth been thoroughly drilled in the elements of the learned languages, but his talents were allowed to languish, and his education was incomplete. He heard my discourses and reasoning on the ancient gospel with unfeigned pleasure, and, in the presence of all the passengers, expressed his gratitude to God for being permitted that day to hear announced and defended a thing of which he had been told so many wonderful but erroneous stories. Mr. Ross finally admitted the views of the Reformers, and declared he never could forget the things which had, during the voyage up the river, been submitted to his consideration.

      "Our fourth minister belonged to the Dutch Reformed. He was a German by birth, and had not been more than one year in the United States. He was certainly a pious man, but he spoke English very indifferently; for want of words, he could not express himself in such a manner as to render his conversation agreeable either to himself or others. He parted with the company in tears, and wished us individually the divine blessing.

      "Here we were then, five of us cooped up with nearly thirty more, all as impatient and undoubting on the subject of religion, perhaps, as ourselves! What was to be done? What was to be expected? Any thing but war! Nothing but war. Being somewhat indisposed I had hoped my debilitated and sunken frame would have been permitted to indulge in ease during our three or four days journey up the river, but no, 'war in the wigwam;' there is no rest here.

      "It is singular to contemplate how much the prejudices of thousands have been touched and stirred up by the restoration of the Baptism of Remission, and the Scripture account of the Holy Spirit. Here was a whole cabin full of men, ignorant, entirely ignorant, of the character of the [297] Reformers who plead for the original gospel, and of every circumstance relative to its re-appearance in society; yet, perhaps, there was not a single individual among them wholly unacquainted with the points of dispute between us, and all other parties on the field.

      "We were soon invited to hostilities; Mr. Gridly was neither ashamed of his religion, nor aware of the indefensibility of some of his sentiments, as a minister of the Presbyterian body. Baptism, therefore, baptism, that bone of contention, between those who immerse and those who do any thing else was soon upon the carpet. But Professor Stuart has settled this question in regard to Presbyterians; Mr. Gridly, therefore, was unable to stand a single minute before his learned brother's criticism, the Andover Professor. Indeed, Mr. Gridly did not seem aware of the mischief which Mr. Stuart had done to the sprinkling cause, but he was made to feel it severely; for a regular Baptist, who made one of our number, urged upon him, with much gravity, both the truth and potency of the Professor's criticism. One of the Plinys says, that true glory consists in doing things worthy of being written, of writing things worthy of being read, and leaving the world (ourselves) the better of having lived in it.a The skirmish which took place this evening, however, seemed only to whet up the courage of those engaged in it for more and better defined contention. Whether we, this night, dreamed of victory and triumph, I know not; but sure it is that a more eager discussion of religious matters than was lighted up aboard the 'Planter' next morning I never witnessed. It is pleasing to add, however, that never were religious men better pleased with each other, or apparently more solicitous to honor the sentiments and sincerity of each other, than the passengers aboard the 'Planter.'

      "Mr. Gridly is a very accomplished man, and, as he informed us, is at present engaged as an agent of the Tract Society; I told him that on condition he would admit [298] certain premises, I felt perfectly willing to take the opposite of a proposition which he had asserted and assumed in his conversation with a gentlemen who sat by us. I continued to observe, that he had intimated, that 'faith came by a special internal operation of the Holy Spirit.' Now, this was precisely what I denied, and I should be very happy to hear him on the affirmative, on condition that we should first define the subject of the proposition, namely, faith; and, secondly, that the Holy Scriptures should be taken as all authority, and as the only authority, in the case. Mr. Gridly agreed to these two preliminaries, and the word was submitted for definition. Being requested to speak first, I supplied, of course, the apostolical exposition of faith, found in the 11th of the Hebrews, accompanied with a sufficient number of suitable illustrations drawn from the same chapter. Mr. Gridly then proceeded, and after an incomprehensible definition of faith, not in the words of Scripture, but in his own words, unaccompanied by one single illustration. I replied, and appealed to the numerous auditors, whether Mr. Gridly had not departed wholly from the premises, 'that the Scriptures should be exclusive authority in the case?' I went for the very words of Scripture in the matter of definition, and, agreeably, had submitted the apostle's account of faith in the words of the apostle. The question now was, whether this definition could be received as unexceptionable. Mr. Gridly assented to it as unexceptionable, and the proposition in form came forthwith upon the carpet; the several ministers seemed to draw nearer and closer, and Mr. Gridly stated the proposition to be discussed, namely, 'That special operations of the Holy Spirit are necessary to faith.'

      "Mr. Gridly then adduced as argument for the affirmative, the words of the Lord Jesus, namely, 'When he, the Holy Spirit, is come, he will convince the world of sin, of righteousness, and of judgment.' This was conceived to be in [299] point. But in answer, it was replied, that although the Spirit was to convince the world of sin, of righteousness, and of judgment, it was not asserted in the verse that he should convince them of faith, or that he should give them faith. On the contrary, be was to convince them of sin, because they had no faith. He shall convince them of sin, 'because,' said the Lord, 'they believe not on me.' Moreover, if the Holy Spirit is to give us faith, and convince us of sin because we have it not, then religion is founded in cruelty and absurdity; for, how could he convince me of sin in having no faith if it were his own indefeasible office by internal uncontrollable operations to bestow upon me this grace? As well might he assume to convince a man of sin, in not seeing when he was born blind! Neither reason nor the Scripture adduced favored the affirmation that special operations are necessary to faith.

      "It was then proposed, as a second authority, that Stephen said to those who condemned him, 'Ye do always resist the Holy Ghost; as your fathers did, so do ye.' This, it was conceived, very much countenanced special operations.

      "In reply: It is to be admitted that they and their fathers were guilty of the same sin; that is, they both resisted the Holy Spirit. The Holy Spirit spoke to their fathers by the prophets, and to them by the apostles; they and their fathers, then, had resisted him. But where was he when they resisted him? Was he in them and their fathers, or in the apostles and prophets? In the apostles and prophets without doubt! The spirit of the devil was in them and their fathers, and led them to offer despite to the Spirit of God who wrought before them, for their salvation, all mighty signs, and wonders, and powers, and miracles, and glorious works!

      "Before the examination of this part of Mr. Gridly's argument was finished, Mr. Smeed, the Episcopalian clergyman, a gentleman alike distinguished for personal beauty [300] and ingenuousness of mind, supplied Mr. Gridly with another Scripture, viz.: 'No man can say that Jesus is the Lord, but by the Holy Spirit.'

      "In reply: It was asked, whether the operations, by which we were enabled to believe in Jesus and say he is the Lord, were internal or external? I asserted they were external in signs, and miracles; and adduced, as proof, the case of John the Baptist, who said he knew him not; but received the external sign of the Spirit's descent as that by which he should know him. 'And I saw and bare witness,' said John, 'that this is the Son of God.' The case of the twelve apostles, the people on Pentecost, the Samaritans, and others, were then brought forward as instances of the same nature, and to the same point.

      "Here dinner was announced, and, everyone starting to his feet, the Universalist clergyman, Mr. Ross, a person of great respectability, and known to several gentleman in the cabin, availed himself of the occasion and publicly thanked God he had been favored with an opportunity of hearing stated and defended the sentiments for which I pleaded namely, that 'faith cometh by hearing and not by special operations of the Spirit.' The above gentleman was finally convinced of the truth of the ancient gospel, and expressed a serious regret that our present accidental, but interesting, interview, was to suffer interruption by an unavoidable separation.

      "Mr. Gridly confessed that his opponent had managed the argument with great coolness, but could not help thinking that his course owed more to his ingenuity and subtlety of reason than the Holy Scriptures.

      "His opponent admired Mr. Gridly's manner of escaping from the horns of the dilemma, between which he had been thrown. Much had been adduced to show that faith came by hearing, but nothing satisfactory that it came in the manner asserted by Mr. Gridly.

      "Mr. Ross, the Universalist minister, is a gentleman [301] of great urbanity, and has received a good education. He listened to an explication of our sentiments with great apparent satisfaction, and seemed much to admire the ancient gospel.

      "For the entertainment of the company during the afternoon, it was agreed to by the ministers, that each of them should speak for fifteen minutes on some select subject, but not in the way of replication to any thing that had been spoken before, or that might be said in the course of the entertainment.

      "Mr. Smeed, the Episcopalian, being requested to commence, declined, as being the youngest; and Mr. Ross to a like solicitation, replied in the negative, and apologized as being the oldest; being neither so young as Mr. Smeed, nor so old as Mr. Ross, I was left without excuse, and, at the earnest request of the company, opened the entertainment by a discourse on the 'Unity and variety of the Gospel;' Mr. Gridly followed on 'True Repentance;' Mr. Smeed selected for a theme, 'The Nature of Genuine and Scriptural Liberality;' and Mr. Ross concluded on 'The Necessity of Immediately Preparing for that State which is to succeed the Present.'

      "Next night it was agreed that each should speak for an indefinite time on any subject he pleased to select. Mr. Gridly spoke first, and chose for a topic, 'Regeneration.' I spoke next, and selected for a theme, 'The Literal and Figurative Representations which are given of the Gospel in the New Testament.'

      "In the course of this speech it was shown that the gospel in principle is faith; it is repentance, baptism, remission of sins, the Holy Spirit, eternal life. These privileges and principles, it was vouched, constituted the gospel literally. The question was then asked, 'What is the gospel figuratively?' In answer, it was stated that the gospel figuratively is many a thing: it is a new birth, a burial, a resurrection, a death, an ingrafting, a marriage; [302] but it is a most important fact, in relation to figures, however, that they are not intended to add to, or diminish from, the literal sense of the gospel; for whether metaphorized by a birth, a marriage, or a death, the gospel, literally, is ever the same in principle; in practice, in privilege, and in spirit, it is still the same. A metaphor, like a ray of light, falling on the face of a clock, and discovering the hour of day without disturbing the index, sheds a lustre on the thing metaphorized, and gives to it a vivacity and sprightliness not its own; but it disturbs not its parts; it interferes not with its structure.

      "Why, then, do men fail to be intelligible and perspicuous when they discourse on the figures and metaphors employed to give lustre and sprightliness to the gospel, and to parts and points in the gospel?

      The reason is, that figure is only to be explained by fact, and the metaphorical by the literal; a person ignorant of the fact must be ignorant of the figure, and no man can explain the metaphorical who does not first understand the literal. Why have we so many incoherent and absurd theories of regeneration? I answer, simply because the authors of them are ignorant of the literal gospel, and unfortunately imagine that it is one thing in fact, and another in figure. But, although the gospel were held up in a million of different figures, it would literally still be the same; it would still be faith in principle, reformation in practice, love in sentiment, pardon, the Spirit, and life eternal.

      "Mr. Smeed proposed the three following propositions, and spoke on them with great force and beauty.

      "1st. God loves all men.

      "2d. He has provided salvation for all men. "3d. He has put the means of obtaining this salvation equally within the power of all men who have the gospel.

      "Mr. Smeed possesses a fine exterior, and many personal accomplishments, nor is he less distinguished for the amiable and shining qualities of the mind; but I am sorry to [303] say, that his beautiful and forcible speech ended with the common error that, over and above the divine testimony, spiritual operations are necessary to belief.

      "In subsequent conversation, however, this gentleman afforded me ample opportunity of pointing out this error, and of laying before him the ancient gospel, and particularly that point in it which relates to the Spirit. He heard me with much patience; understood me perfectly, that the Spirit was promised not to sinners, but to the saints; saw where Episcopalians and Presbyterians were one, and that though Mr. Gridly and he had spoken on different topics, and were known by different party names, yet they came out at the same point at last, namely, that 'the Spirit is necessary to faith.'

      "Next morning another sortie from both camps brought Mr. Gridly and myself once more upon the carpet, and afforded me a final opportunity of bringing the gospel before the whole company.

      "Never did I sit in company with men of greater decency of behavior; every one seemed to strive with all the rest to make himself agreeable. The captain of the 'Planter' is a sensible, kind, quiet, attentive man; and when we came to part, each took down, in his pocketbook, the names of all the others, that he might at least remember those in whose company he had tasted so many of those pleasing attentions which render life agreeable.

      "As we ascended the river the ice increased, and the paddles had to be cleared from the masses of it, which now greatly impeded our progress; this difficulty obviated, we proceeded upward, and arrived at Wheeling a little after dusk. The boat was unable to proceed to Pittsburg, and of consequence, all parted, perhaps never to meet again.

      "This evening, we met with the brethren in Wheeling, who were as much surprised at our appearance as I was delighted with their company. Next morning we took our [304] leave of them, and proceeded, Bro. Bryant and myself, towards Wellsburg. Praised be the name of the Lord."b

      The impression made upon his fellow-voyagers may be learned by the following portions of a letter from one of them, Rev. Mr. Ross.

"OXFORD, NEW YORK, July 1st, 1834.      

"REV. WALTER SCOTT,

      "Dear Sir: About a week after I parted with you I endeavored to cross the river to go to Wheeling; I went over to the island, but could not cross the other part of the river on account of the ice; I had, however, a pleasant view of the place, but my attention was especially directed to the steamboat, Planter, still lying there. This vessel immediately put me in mind of all those delightful emotions of Christian love and friendship which we enjoyed in her cabin, and which, I devoutly pray, may continue until the consummation of all things. We shall not soon forget the politeness of the captain, crew, and passengers, for every one appeared anxious to make all the rest happy. And when it became known that there was a number of preachers on board, and that some of the passengers desired to hear preaching, how easily was every thing accommodated to their and our wishes! Those of a different taste, politely withdrawing, or else conforming to those who seemed by their conduct to say with the Psalmist, 'Oh, come, let us worship and bow down; let us kneel before the Lord our Maker!' There 'we sat down,' and rejoiced 'when we remembered Zion;' and although we were a mixed multitude of different denominations, yet when one of the company said 'sing us one of the songs of Zion,' we did not answer, as in the days of old, 'How shall we sing the Lord's song in a strange land!' but, [305] with united heart and voices, we could praise the Lord in such words as the following:

"'The hill of Zion yields
  A thousand sacred sweets,
  Before we reach the heav'nly fields,
  Or walk the golden streets.'

      "Should you ever happen to meet any of that company you will please to tell them that they still live in my affectionate remembrance, and that I hope to meet them in another and better world. Oh, my brethren! what is there upon earth to be compared with Christian friendship! 'Behold how good and pleasant it is for brethren to dwell together in unity; it is like the precious ointment upon the beard, that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garments, as the dew of Hermon, and as the dew that descended upon the mountains of Zion.' I have frequently thought over the scene of happiness there enjoyed, free from all the cares of life, surrounded by kind friends who loved us, amidst 'the feast of reason and the flow of soul,' and have uniformly pronounced it one of my happiest hours in the Christian journey; and I feel the deepest emotions of regret when I consider the improbability of ever being present (in this world) at such an union of different denominations. Did it not remind you of that period when the Watchmen shall see eye to eye? When Ephraim shall not vex Judah, and Judah shall not vex Ephraim?

      "I crossed the river at Wellsburg--went to Pittsburg, and arrived at home about the 1st of February, having encountered many accidents peculiar to the winter season; but, notwithstanding all the difficulties, I made a very happy visit to Ohio, and never shall I forget the kindness of my friends there; indeed, the kind treatment of the people, generally, has left a grateful impression on my mind, which can never, except by death, be effaced. I [306] am delighted with the State of Ohio, and when I was with you I felt as if I must move my little family there; but I find that I can be happy anywhere, with the peace of God and the friendship of my neighbors. But whether I remove there or not, I hope I shall visit you and the rest of my friends there, if I am spared. I assure you that I am exceedingly delighted with the Christian love and harmony which prevail in your society; it often reminds me of the primitive Christians. I devoutly pray for your general prosperity as a society, and that God may especially bless your labors for the good of his church, and that we may spend a happy eternity with each other.

      "I am, dear sir, yours, most affectionately,
"SAMUEL ROSS."c [307]      


      a Pliny the Elder (23-79 A.D.). "True glory consists in doing what deserves to be written; in writing what deserves to be read; and in so living as to make the world happier and better for our living in it." [E.S.]
      b Walter Scott. "Excursion to Virginia." The Evangelist 3 (March 1834): 54-62. [E.S.]
      c Samuel Ross. Letter to Walter Scott. The Evangelist 3 (March 1835): 65-67. [E.S.]

 

[LEWS 294-307]


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William Baxter
Life of Elder Walter Scott (1874)