The Life and Letters of Elizabeth Prentiss Part 35

CHAPTER XII.

THE TRIAL OF FAITH.

1871-1872.

I.

Two Years of Suffering. Its Nature and Causes. Spiritual Conflicts.

Ill-health. Faith a Gift to be won by Prayer. Death-bed of Dr. Skinner.

Visit to Philadelphia. "Daily Food." How to read the Bible so as to love it more. Letters of Sympathy and Counsel. "Prayer for Holiness brings Suffering." Perils of human Friends.h.i.+p.

If in the life of Mrs. Prentiss the year 1870 was marked with a white stone as one of great happiness, the two following years were marked by unusual and very acute suffering. Perhaps something of this was, sooner or later, to have been looked for in the experience of one whose organization, both physical and mental, was so intensely sensitive.

Tragical elements are latent in every human life, especially in the life of woman. And the finer qualities of her nature, her vast capacity of loving and of self-sacrifice, her peculiar cares and trials, as well as outward events, are always tending to bring these elements into action.

What scenes surpa.s.sing fable, scenes both bright and sad, belong to the secret history of many a quiet woman's heart! Then our modern civilization, while placing woman higher in some respects than she ever stood before, at the same time makes her pay a heavy price for her advantages. In the very process of enlarging her sphere and opportunities, whether intellectual or practical, and of educating her for their duties, does it not also expose her to moral shocks and troubles and lacerations of feeling almost peculiar to our times? Nor is religion wholly exempt from the spirit that rules the age or the hour.

There is a close, though often very subtle, connexion between the two; just as there is between the working of nature and grace in the individual soul.

The phase of her history upon which Mrs. Prentiss was now entering can not be fully understood without considering it in this light. The melancholy that was deep-rooted in her temperament, and her tender, all-absorbing sympathies, made her very quick to feel whatever of pain or sorrow pervaded the social atmosphere about her. The thought of what others were suffering would intrude even upon her rural retreat among the mountains, and render her jealous of her own rest and joy. And then, in all her later years, the mystery of existence weighed upon her heart more and more heavily. In a nature so deep and so finely strung, great happiness and great sorrow are divided by a very thin part.i.tion.

But spiritual trials and conflict gave its keenest edge to the suffering of these years. Such trials and conflict indeed were not wanting in the earliest stages of her religious life, nor had they been wanting all along its course; but they came now with a power and in a manner almost wholly new; and, while not essentially different from those which have afflicted G.o.d's children in all ages, they are yet traceable, in no small degree, to special causes and circ.u.mstances in her own case. Early in 1870 she had fallen in with a book ent.i.tled "G.o.d's Furnace," and a few months later had made the acquaintance of its author--a remarkable woman, of great strength of character, of deep religious experience, and full of zeal for G.o.d. Her book was introduced to the Christian public by a distinguished Presbyterian clergyman, and was highly recommended by other eminent divines. By means of this work, as well as by correspondence and an occasional visit, she exerted for a time a good deal of influence over Mrs. Prentiss. At first this influence seemed to be stimulating and healthful, but it was not so in the end. The points of sympathy and the points of difference between them will come out so plainly in Mrs. Prentiss' letters that they need not be indicated here.

It would not be easy to imagine two women more utterly dissimilar, except in love to G.o.d, devotion to their Saviour, and delight in prayer.

These formed the tie between them. Miss ----'s last days were sadly clouded by mental trouble and disease.

A little book called "Holiness through Faith," published about this time, was another disturbing influence in Mrs. Prentiss' religious life.

This work and others of a similar character presented a somewhat novel theory of sanctification--a theory zealously taught, and which excited considerable attention in certain circles of the Christian community. It was, in brief, this: As we are justified by faith without the deeds of the law, even so are we sanctified by faith; in other words, as we obtain forgiveness and acceptance with G.o.d by a simple act of trust in Christ, so by simple trust in Christ we may attain personal holiness; it is as easy for divine grace to save us at once from the power, as from the guilt, of sin.

For more than thirty years Mrs. Prentiss had made the Christian life a matter of earnest thought and study. The subject of personal holiness in particular had occupied her attention. Whatever promised to shed new light upon it she eagerly read. Her own convictions, however, were positive and decided; and, although at first inclined to accept the doctrine of "Holiness through Faith," further reflection satisfied her that, as taught by its special advocates, it was contrary to Scripture and experience, and was fraught with mischief. Certain unhappy tendencies and results of the doctrine, both at home and abroad, as shown in some of its teachers and disciples, also forced her to this conclusion. Folly of some sort is indeed one of the fatal rocks upon which all overstrained theories of sanctification are almost certain to be wrecked; and in excitable, crude natures, the evil is apt to take the form either of mental extravagance, perhaps derangement, or of silly, if not still worse, conduct. But, while deeply impressed with the mischief of these Perfectionist theories, Mrs. Prentiss felt the heartiest sympathy with all earnest seekers after holiness, and was grieved by what seemed to her harsh or unjust criticisms upon them.

What were her own matured views on the subject will appear in the sequel. It is enough to say here that "Holiness through Faith" and other works, in advocacy of the same or similar doctrines, meeting her as they did when under a severe mental strain, and touching her at a most sensitive point--for holiness was a pa.s.sion of her whole soul--had for a time a more or less bewildering effect. She kept pondering the questions they raised, until the native hue of her piety--hitherto so resolute and cheerful--became "sicklied o'er with the pale cast of thought."

The inward conflict which has been referred to she described sometimes, in the language of the old divines, as the want of G.o.d's "sensible presence," or of "conscious" nearness to and communion with Christ; sometimes, as a state of "spiritual deprivation or aridity"; and then again, as a work of the Evil One. She laid much stress upon this last point. Her belief in the existence of Satan and his influence over human souls was as vivid as that of Luther; she did not hesitate to accuse him of being the fomenter and, in a sense, the author of her distress; the warnings of the Bible against his "wiles" she accepted as in full force still; and she could offer with all her heart, and with no doubt as to the literal meaning of its closing words, the pet.i.tion of the old Litany: "That it may please Thee to strengthen such as do stand, and to comfort and help the weak-hearted, and to raise up those who fall, and finally to _beat down Satan under our feet_."

The coming trouble seems to have cast its shadow across her path even before the close of 1870. Early in 1871 it was upon her in power.

Her letters contain very interesting and pathetic allusions to this experience. But they do not explain it. Nor is it easy to explain. In the absence of certain inciting causes from without, it would never, perhaps, have a.s.sumed a serious form. But these sharp spiritual trials are generally complicated with external causes, or occasions; ill-health, morbid const.i.tutional tendencies, loss of sleep, wearing cares and responsibilities, sudden calamities, worldly loss or disappointment, and the like. It is in the midst of such conditions that pious souls are most apt to be a.s.sailed by gloom and despondency. And yet distressing inward struggles and depression arise sometimes in the midst of outward prosperity and even of unusual religious enjoyment.

In truth, among all the phenomena of the Christian life none are more obscure or harder to seize than those connected with spiritual conflict and temptation. They belong largely to that _terra incognita_, the dark back-ground of human consciousness, where are the primal forces of the soul and the mustering-place of good and evil. A certain mystery enshrouds all profound religious emotion; whether of the peace of G.o.d that pa.s.seth all understanding, or of the anguish that comes of spiritual desertion. Those who are in the midst of the battle, or bear its scars, will instantly recognise an experience like their own; to all others it must needs remain inexplicable. Even in the natural life our deepest joys and sorrows are mostly inarticulate; the great poets come nearest to giving them utterance; but how much the reality always surpa.s.ses the descriptions of the poet's pen, even though it be the pen of a Shakespeare, or a Goethe!

Mrs. Prentiss never afterward referred to this "fiery trial" without strong emotion. It terrified her to think of anyone she loved as exposed to it; and--not to speak of other cla.s.ses--she seemed to regard those as specially exposed to it, who had just pa.s.sed, or were pa.s.sing, through an unusually rich and happy religious experience. One of her last letters, addressed to a dear Christian friend, related to this very point. Here are a few sentences from it:

I want to give you EMPHATIC warning that you were never in such danger in your life. This is the language of bitter, bitter experience and is not mine alone. Leighton says the great Pirate lets the empty s.h.i.+ps go by and robs the full ones. [1] ... I do hope you will go on your way rejoicing, unto the perfect day. Hold on to Christ with your teeth [2]

if your hands get crippled; He, alone, is stronger than Satan; He, alone, knows _all_ "sore temptations" mean.

This, certainly, is strong language and will sound very strange and extravagant in many ears; and yet is it really stronger language than that often used by inspired prophets and apostles? or than that of Augustine, Bernard, Luther, Hooker, Fenelon, Bunyan, and of many saintly women, whose names adorn the annals of piety? Strong as it is, it will find an echo in hearts that have been a.s.sailed by the "fiery darts of the adversary," and have learned to cry unto G.o.d out of the depths of mental anguish and gloom; while others still in the midst of the conflict, will, perhaps, be helped and comforted to read of the manner in which Mrs. Prentiss pa.s.sed through it. Nothing in the story of her religious life is more striking and beautiful. Her faith never failed; she glorified G.o.d in the midst of it all; she thanked her Lord and Master for "taking her in hand," and begged Him not to spare her for her crying, if so be she might thus learn to love Him more and grow more like Him! And, what is especially noteworthy, her own suffering, instead of paralysing, as severe suffering sometimes does, active sympathy with the sorrows and trials of others, had just the contrary effect. "How soon," she wrote to a friend, "our dear Lord presses our experiences into His own service! How many lessons He teaches us in order to make us 'sons' (or daughters) 'of consolation!'" To another friend she wrote:

I did not perceive any selfishness in you during our interview, and you need not be afraid that I am so taken up with my own affairs as to feel no sympathy with you in yours. What are we made for, if not to bear each other's burdens? And this ought to be the effect of trial upon us; to make us, in the very midst of it, unusually interested in the interests of others. This is the softening, sanctifying tendency of tribulation, and he who lacks it needs harder blows.

At no period of her life was she more helpful to afflicted and tempted souls. In visits to sick-rooms and dying beds, and in letters to friends in trouble, her heart "like the n.o.ble tree that is wounded itself when it gives the balm," poured itself forth in the most tender, soothing ministrations. It seemed at times fairly surcharged with love. Meanwhile she kept her pain to herself; only a few intimate friends, whose prayers she solicited, knew what a struggle was going on in her soul; to all others she appeared very much as in her happiest days. "It is a little curious," she wrote to a young friend, "that suffering as I really am, n.o.body sees it. 'Always bright!' people say to me to my amazement.... I can add nothing but love, of which I am so full that I keep giving off in thunder and lightning."

The preceding account would be incomplete without adding that the state of her health during this period, combined with a severe pressure of varied and perplexing cares, served to deepen the distress caused by her spiritual trials. Whatever view may be taken of the origin and nature of such trials, it is certain that physical depression and the mental strain that comes of anxious, care-worn thoughts, if not their source, yet tend always greatly to intensify them. In the present case the trials would, perhaps, not have existed without the cares and the ill-health; while the latter, even in the entire absence of the former, would have occasioned severe suffering.

_To Mrs. Frederick Field, New York, Jan. 8, 1871._

'If I need make any apology for writing you so often, it must be this--I can not help it. Having dwelt long in an obscure, oftentimes dark valley, and then pa.s.sed out into a bright plane of life, I am full of tender yearnings over other souls, and would gladly spend my whole time and strength for them. I long, especially, to see your feet established on an immovable Rock. It seems to me that G.o.d is preparing you for great usefulness by the fiery trial of your faith. "They learn in suffering what they teach in song." Oh how true this is! Who is so fitted to sing praises to Christ as he who has learned Him in hours of bereavement, disappointment and despair?

What you want is to let your intellect go overboard, if need be, and to take what G.o.d gives just as a little child takes it, without money and without price. Faith is His, unbelief ours. No process of reasoning can soothe a mother's empty, aching heart, or bring Christ into it to fill up all that great waste room. But faith can. And faith is His gift; a gift to be won by prayer--prayer persistent, patient, determined; prayer that will take no denial; prayer that if it goes away one day unsatisfied, keeps on saying, "Well, there's to-morrow and to-morrow and to-morrow; G.o.d may wait to be gracious, and I can wait to receive, but receive I must and will." This is what the Bible means when it says, "the kingdom of heaven suffereth violence and the violent take it by force." It does not say the eager, the impatient take it by force, but the violent--they who declare, "I will not let Thee go except Thou bless me." This is all heart, not head work. Do I know what I am talking about? Yes, I do. But my intellect is of no use to me when my heart is breaking. I must get down on my knees and own that I am less than nothing, seek _G.o.d_, not joy; _consent_ to suffer, not cry for relief.

And how transcendently good He is when He brings me down to that low place and there shows me that that self-renouncing, self-despairing spot is just the one where He will stoop to meet me!

My dear friend, don't let this great tragedy of sorrow fail to do _everything_ for you. It is a dreadful thing to lose children; but a _lost sorrow_ is the most fearful experience life can bring, I feel this so strongly that I could go on writing all day. It has been said that the intent of sorrow is to "toss us on to G.o.d's promises." Alas, these waves too often toss us away out to sea, where neither sun or stars appear for many days. I pray, earnestly, that it may not be so with you.

Among Mrs. Prentiss' most beloved and honored friends in New York was the Rev. Dr. Thomas H. Skinner, the first pastor of the Mercer street church, and then, for nearly a quarter of a century, Professor in the Union Theological Seminary. His attachment to her, as also that of his family, was very strong. Dr. Skinner had been among the leaders of the so-called New School branch of the Presbyterian Church. He was a preacher of great spiritual power, an able, large-hearted theologian, and a man of most attractive personal and social qualities. He was artless as a little child, full of enthusiasm for the best things, and a pattern of saintly goodness. It used to be said that every stone and rafter in the Church of the Covenant had felt the touch of his prayers.

This venerable servant of G.o.d entered into his rest on the 1st of February, 1871, in the 80th year of his age. In a letter to her cousin, Rev. George S. Payson, Mrs. Prentiss thus refers to his last hours:

You will hear at dear Dr. Skinner's funeral to-morrow his dying testimony, and I want you to know that it was whispered in my enraptured ear, that I was privileged to spend the whole of Tuesday and all he lived of Wednesday, at his side, and that mine were the hands that closed his eyes and composed his features in death. What blissful moments were mine, as I saw his sainted soul fly home; how near heaven seemed and still seems!

_To Miss E. S. Gilman, New York, Feb. 7, 1871._

I am glad to hear that you have such an interesting cla.s.s, and yet more glad that you see how much Christian culture they need. I am astonished every day by confessions made to me by young people as to their woful state before G.o.d, and do hope that all this is to prepare me to write something for them. I began a series of articles in the a.s.sociation Monthly, called "Twilight Talks," which may perhaps prove to be in a degree what you want, but still there is much land untraversed.

Meanwhile I want to encourage you in your work, by letting you feel my deep sympathy with you in it, and to a.s.sure you that nothing will be so blessed to your scholars as personal holiness in yourself. We _must_ practise what we preach, and give ourselves wholly to Christ if we want to persuade others to do it. I am saying feebly what I feel very deeply and constantly. You will rejoice with me that I had the rare privilege of being with dear Dr. Skinner during his last hours. If you have a copy of Watts and Select hymns, read the 106th hymn of the 2d book, beginning at the 2d verse, "Lord, when I quit this earthly stage," and fancy, if you can, the awe and the delight with which I heard him repeat those nine verses, as expressive of his dying love to Christ. I feel that G.o.d is always too good to me, but to have Him make me witness of that inspiring scene, humbles me greatly. In how many ways He seeks us, now smiling, now caressing, now reproving, now thwarting, and _always_ doing the very best thing for us that infinite love and goodness can! Let us love Him better and better every day, and count no work for Him too small and unnoticed to be wrought thankfully whenever He gives the opportunity. I hope I am learning to honor the day of small things.

_To Mrs. Humphrey, New York, March 14, 1871._

So you have at last broken the ice and made out, after almost a year, to write that promised letter! Well, it was worth waiting for, and welcome when it came, and awakened in me an enthusiasm about seeing the dear creature, of which I hardly thought my old heart was capable (that statement is an affectation; my heart isn't old, and never will be). Our plan now is, if all prospers, to go to Philadelphia on Friday afternoon, spend the night with you, Sat.u.r.day with Mrs. Kirkbride, and Sunday and part of Monday with you. I hope you mean to let us have a quiet little time with you, unbeknown to strangers, whom I dread and shrink from....

_March 28th._--What a queer way we womenkind have of confiding in each other with perfectly reckless disregard of consequences! It is a mercy that men are, for the most part, more prudent, though not half so delightful!... Well, I'm ever so glad I've seen you in your home, only I found you more frail (in the way of health) than I found you fair. We hear that your husband preached "splendidly," as of course we knew he would, and the next exchange I shall be there to hear as well as to see.

Coming out of the cars yesterday, I picked up a "Daily Food," dropped, I suppose, by its owner, "Sarah ----," of Philadelphia, given her by "Miss H. in 1853." It has travelled all over Europe, and is therefore no doubt precious to her who thus made it her friend. Now how shall I get it to her? Can you learn her address, or shall I write to her at a venture, without one? I know how I felt--when I once lost mine; it was given me in 1835, and has gone with me ever since whenever I have journeyed (as I was so happy as to find it again). [3] I think if I have the pleasure of restoring it to its owner, she will feel glad that it did not fall into profane hands. I thought it right to look through it, in order to get some clue, if possible, to its destination; I fancy it was the silent comforter of a wife who went abroad with her husband for his health, and came home a widow; G.o.d bless her, whoever she is, for she evidently believes in and loves Him. What sort of a world can it be to those who don't? [4] Remember me affectionately to yourself and your dear ones, and now we've got a-going, let's go ahead.

_April 1st._--What a pity it is that one can't have a separate language with which to address each beloved one! It seems so mean to use the same words to two or three or four people one loves so differently! Now about my visit to you. One reason why I did not stay longer was your looking worn out. When I am feeling so dragged, visitors are a great wear and tear to me. But I am afraid my selfishness would have got the upperhand of me if that were the whole story. I can't put into words the perfect horror I have of being made into a somebody; it fairly hurts me, and if I had stayed a week with you and the host of people you had about you, I should have shriveled up into the size of a pea. I can't deny having streaks of conceit, but I _know_ enough about myself to make my rational moments bid me keep in the background, and it excruciates me to be set up on a pinnacle. So don't blame me if I fled in terror, and that I am looking forward to your visit, when I hope to have delightful pow-wows with you all by ourselves.

I am glad that little book can be returned, and I will mail it to you.

I _couldn't_ send it without a loving word; it seemed to fall so providentially into my hands and knock so at the door of my heart. In what strange ways people get introduced to each other, and how subtle are the influences that excite a bond of sympathy!... What do you do with girls who fall madly and desperately in love with you? Do you laugh at them, or scold them, or love them, or what? I used to do just such crazy things, and am not sure I never do them now. Did you ever live in a queerer world than this is?

_To Miss E.S. Gilman, New York, April 29, 1871._

The subject of your letter is one that greatly interests me, and I should be glad to get more light upon it myself. As far as I know, those who live apart from the world, communing with G.o.d and working for Him chiefly in prayer, have least temptation to wandering and distracted thoughts, and are more devout and spiritual than those of us who live more in the world. But it stands to reason that we _can't_ all live so.

The outside work must go on, and somebody must do it. But of course we have the hardest time, since while _in_ the world we must not be of it. I have come, of late, to think that both cla.s.ses are needed, the contemplative and the active, and G.o.d does certainly take the latter aside now and then as you suggest, by sickness and in other ways, to set them thinking. Holiness is not a mere abstraction; it is praying and loving and being consecrate, but it is also the doing kind deeds, speaking friendly words, being in a crowd when we thirst to be alone, and so on and so on. The study of Christ's life on earth reveals Him to us as incessantly busy, yet taking _special_ seasons for prayer. It seems to me that we should imitate Him in this respect, and when we find ourselves particularly pressed by outward cares and duties, break short off and withdraw from them till a spiritual tone returns. For we can do nothing well unless we do it consciously for Christ, and this consciousness sometimes gets jostled out of us when we undertake to do too much. The more perfectly He is formed in us the more light we shall get on every path of duty, the less likely to go astray from the happy medium of not all contemplation, not all activity. And to have Him thus to dwell in us we are led to pray by His own last prayer for us on earth, when He asked for the "_I in them_." Let us pray for each other that this may be our blessed lot. Nothing will fit us for life but this.

In ourselves we do nothing but err and sin. In Him we are complete.

II.

Her Husband called to Chicago. Lines on going to Dorset. Letters to young Friends, on the Christian Life. Narrow Escape from Death. Feeling on returning to Town. Her "Praying Circle." The Chicago Fire. The true Art of Living. G.o.d our only safe Teacher. An easily-besetting Sin.

Counsels to young Friends. Letters.