TO THE REV. WILLIAM UNWIN.
Olney, July 27, 1785.
My dear William,—You and your party left me in a frame of mind that indisposed me much to company. I comforted myself with the hope that I should spend a silent day, in which I should find abundant leisure to indulge sensations, which, though of the melancholy kind, I yet wished to nourish. But that hope proved vain. In less than an hour after your departure, Mr. —— made his appearance at the green-house door. We were obliged to ask him to dinner, and he dined with us. He is an agreeable, sensible, well-bred young man, but with all his recommendations I felt that on that occasion I could have spared him. So much better are the absent, whom we love much, than the present whom we love a little. I have however made myself amends since, and, nothing else having interfered, have sent many a thought after you.
You had been gone two days, when a violent thunder-storm came over us. I was passing out of the parlour into the hall, with Mungo at my heels, when a flash seemed to fill the room with fire. In the same instant came the clap, so that the explosion was, I suppose, perpendicular to the roof. Mungo's courage upon the tremendous occasion constrained me to smile, in spite of the solemn impression that such an event never fails to affect me with—the moment that he heard the thunder (which was like the burst of a great gun) with a wrinkled forehead, and with eyes directed to the ceiling, whence the sound seemed to proceed, he barked; but he barked exactly in concert with the thunder. It thundered once, and he barked once, and so precisely the very instant when the thunder happened, that both sounds seemed to begin and end together. Some dogs will clap their tails close, and sneak into a corner at such a time, but Mungo it seems is of a more fearless family. A house at no great distance from ours was the mark to which the lightning was directed; it knocked down the chimney, split the building, and carried away the corner of the next house, in which lay a fellow drunk, and asleep upon his bed. It roused and terrified him, and he promises to get drunk no more; but I have seen a woeful end of many such conversions. I remember but one such storm at Olney, since I have known the place, and I am glad that it did not happen two days sooner for the sake of the ladies, who would probably, one of them at least, have been alarmed by it. I have received, since you went, two very flattering letters of thanks, one from Mr. Bacon, and one from Mr. Barham, such as might make a lean poet plump and an humble poet proud. But, being myself neither lean nor humble, I know of no other effect they had than that they pleased me; and I communicate the intelligence to you not without an assured hope that you will be pleased also. We are now going to walk, and thus far I have written before I have received your letter.
Friday.—I must now be as compact as possible. When I began, I designed four sides, but, my packet being transformed into two single epistles, I can consequently afford you but three. I have filled a large sheet with animadversions upon Pope. I am proceeding in my translation—
"Velis et remis, omnibus nervis,"
as Hudibras has it; and if God give me health and ability, will put it into your hands when I see you next. Mr. —— has just left us. He has read my book, and, as if fearful that I had overlooked some of them myself, has pointed out to me all its beauties. I do assure you the man has a very acute discernment, and a taste that I have no fault to find with. I hope that you are of the same opinion.
Be not sorry that your love of Christ was excited in you by a picture. Could a dog or a cat suggest to me the thought that Christ is precious, I would not despise that thought, because a dog or a cat suggested it. The meanness of the instrument cannot debase the nobleness of the principle. He that kneels before a picture of Christ is an idolater. But he in whose heart the sight of a picture kindles a warm remembrance of the Saviour's sufferings, must be a Christian. Suppose that I dream, as Gardiner did, that Christ walks before me, that he turns and smiles upon me, and fills my soul with ineffable love and joy, will a man tell me that I am deceived, that I ought not to love or rejoice in him for such a reason, because a dream is merely a picture drawn upon the imagination? I hold not with such divinity. To love Christ is the greatest dignity of man, be that affection wrought in him how it may.
Adieu! May the blessing of God be upon you all! It is your mother's heart's wish and mine.
Yours ever,
W. C.
The humble and unostentatious spirit and the fine tone of Christian feeling which pervade the following letter, impart to it a peculiar interest.
TO THE REV. JOHN NEWTON.[284]
Olney, Aug. 6, 1785.
My dear Friend,—I found your account of what you experienced in your state of maiden authorship very entertaining, because very natural. I suppose that no man ever made his first sally from the press without a conviction that all eyes and ears would be engaged to attend him, at least, without a thousand anxieties lest they should not. But, however arduous and interesting such an enterprise may be in the first instance, it seems to me that our feelings on the occasion soon become obtuse. I can answer at least for one. Mine are by no means what they were when I published my first volume. I am even so indifferent to the matter, that I can truly assert myself guiltless of the very idea of my book sometimes whole days together. God knows that, my mind having been occupied more than twelve years in the contemplation of the most distressing subjects, the world, and its opinion of what I write, is become as unimportant to me as the whistling of a bird in a bush. Despair made amusement necessary, and I found poetry the most agreeable amusement. Had I not endeavoured to perform my best, it would not have amused me at all. The mere blotting of so much paper would have been but indifferent sport. God gave me grace also to wish that I might not write in vain. Accordingly I have mingled much truth with much trifle; and such truths as deserved at least to be clad as well and as handsomely as I could clothe them. If the world approve me not, so much the worse for them, but not for me. I have only endeavoured to serve them, and the loss will be their own. And as to their commendations, if I should chance to win them, I feel myself equally invulnerable there. The view that I have had of myself, for many years, has been so truly humiliating, that I think the praises of all mankind could not hurt me. God knows that I speak my present sense of the matter at least most truly, when I say that the admiration of creatures like myself seems to me a weapon the least dangerous that my worst enemy could employ against me. I am fortified against it by such solidity of real self-abasement, that I deceive myself most egregiously if I do not heartily despise it. Praise belongeth to God; and I seem to myself to covet it no more than I covet divine honours. Could I assuredly hope that God would at last deliver me, I should have reason to thank him for all that I have suffered, were it only for the sake of this single fruit of my affliction—that it has taught me how much more contemptible I am in myself than I ever before suspected, and has reduced my former share of self-knowledge (of which at that time I had a tolerably good opinion) to a mere nullity, in comparison with what I have acquired since. Self is a subject of inscrutable misery and mischief, and can never be studied to so much advantage as in the dark; for as the bright beams of the sun seem to impart a beauty to the foulest objects, and can make even a dunghill smile, so the light of God's countenance, vouchsafed to a fallen creature, so sweetens him and softens him for the time, that he seems, both to others and to himself, to have nothing savage or sordid about him. But the heart is a nest of serpents, and will be such whilst it continues to beat. If God cover the mouth of that nest with his hand, they are hush and snug; but if he withdraw his hand, the whole family lift up their heads and hiss, are as active and venomous as ever. This I always professed to believe from the time that I had embraced the truth, but never knew it as I know it now. To what end I have been made to know it as I do, whether for the benefit of others, or for my own, or for both, or for neither, will appear hereafter.
What I have written leads me naturally to the mention of a matter that I had forgot. I should blame nobody, not even my intimate friends, and those who have the most favourable opinion of me, were they to charge the publication of John Gilpin, at the end of so much solemn and serious truth, to the score of the author's vanity; and to suspect that, however sober I may be upon proper occasions, I have yet that itch of popularity that would not suffer me to sink my title to a jest that had been so successful. But the case is not such. When I sent the copy of "The Task" to Johnson, I desired, indeed, Mr. Unwin to ask him the question whether or not he would choose to make it a part of the volume? This I did merely with a view to promote the sale of it. Johnson answered, "By all means." Some months afterwards he enclosed a note to me in one of my packets, in which he expressed a change of mind, alleging, that to print John Gilpin would only be to print what had been hackneyed in every magazine, in every shop, and at the corner of every street. I answered that I desired to be entirely governed by his opinion; and that if he chose to waive it, I should be better pleased with the omission. Nothing more passed between us upon the subject, and I concluded that I should never have the immortal honour of being generally known as the author of John Gilpin. In the last packet, however, down came John, very fairly printed and equipped for public appearance. The business having taken this turn, I concluded that Johnson had adopted my original thought, that it might prove advantageous to the sale; and as he had had the trouble and expense of printing it, I corrected the copy, and let it pass. Perhaps, however, neither the book nor the writer may be made much more famous by John's good company than they would have been without it; for the volume has never yet been advertised, nor can I learn that Johnson intends it. He fears the expense, and the consequence must be prejudicial. Many who would purchase will remain uninformed: but I am perfectly content.
I have considered your motto, and like the purport of it; but the best, because the most laconic manner of it, seems to be this—
Cum talis sis, sis noster;
utinam being, in my account of it, unnecessary.[285]
Yours, my dear friend, most truly, W. C.
TO THE REV. JOHN NEWTON.[286]
Olney, Aug. 17, 1785.
My dear Friend,—I did very warmly and very sincerely thank Mr. Bacon for his most friendly and obliging letter; but, having written my acknowledgments in the cover, I suppose that they escaped your notice. I should not have contented myself with transmitting them through your hands, but should have addressed them immediately to himself, but that I foresaw plainly this inconvenience: that in writing to him on such an occasion, I must almost unavoidably make self and self's book the subject. Therefore it was, as Mrs. Unwin can vouch for me, that I denied myself that pleasure. I place this matter now in the van of all that I have to say: first, that you may not overlook it; secondly, because it is uppermost in my consideration; and thirdly, because I am impatient to be exculpated from the seeming omission.
You told me, I think, that you seldom read the papers. In our last we had an extract from Johnson's Diary, or whatever else he called it. It is certain that the publisher of it is neither much a friend to the cause of religion, nor to the author's memory; for, by the specimen of it that has reached us, it seems to contain only such stuff as has a direct tendency to expose both to ridicule. His prayers for the dead, and his minute account of the rigour with which he observed church fasts, whether he drank tea or coffee, whether with sugar or without, and whether one or two dishes of either, are the most important items to be found in this childish register of the great Johnson, supreme dictator in the chair of literature, and almost a driveller in his closet: a melancholy witness to testify how much of the wisdom of this world may consist with almost infantine ignorance of the affairs of a better. I remember a good man at Huntingdon, who, I doubt not, is now with God, and he also kept a Diary. After his death, through the neglect or foolish wantonness of his executors, it came abroad for the amusement of his neighbours. All the town saw it, and all the town found it highly diverting. It contained much more valuable matter than the poor Doctor's journal seems to do; but it contained also a faithful record of all his deliverances from wind, (for he was much troubled with flatulence,) together with pious acknowledgments of the mercy. There is certainly a call for gratitude, whatsoever benefit we receive; and it is equally certain that we ought to be humbled under the recollection of our least offences; but it would have been as well if neither my old friend had recorded his eructations, nor the Doctor his dishes of sugarless tea, or the dinner at which he ate too much. I wonder, indeed, that any man of such learned eminence as Johnson, who knew that every word he uttered was deemed oracular, and that every scratch of his pen was accounted a treasure, should leave behind him what he would have blushed to exhibit while he lived. If Virgil would have burnt his Æneid, how much more reason had these good men to have burnt their journals!
Mr. Perry will leave none such behind him. He is dying, as I suppose you have heard. Dr. Kerr, who, I think, has visited him twice or thrice, desired at his last visit to be no more sent for. He pronounced his case hopeless; for that his thigh and leg must mortify. He is however in a most comfortable frame of mind. So long as he thought it possible that he might recover, he was much occupied with a review of his ministry; and, under a deep impression of his deficiences in that function, assured Mr. R—— that he intended, when he should enter upon it again, to be much more diligent than he had been. He was conscious, he said, that many fine things had been said of him; but that, though he trusted he had found grace so to walk as not to dishonour his office, he was conscious at the same time how little he deserved them. This, with much more to the same purport, passed on Sunday last. On Thursday, Mr. R—— was with him again; and at that time Mr. Perry knew that he must die. The rules and cautions that he had before prescribed to himself, he then addressed directly to his visitor. He exhorted him by all means to be earnest and affectionate in his applications to the unconverted, and not less solicitous to admonish the careless, with a head full of light, and a heart alienated from the ways of God; and those, no less, who being wise in their own conceit, were much occupied with matters above their reach, and very little with subjects of immediate and necessary concern. He added that he had received from God, during his illness, other views of sin than he had ever been favoured with before; and exhorted him by all means to be watchful. Mr. R—— being himself the reporter of these conversations, it is to be supposed that they impressed him. Admonitions from such lips, and in a dying time too, must have their weight; and it is well with the hearer, when the instruction abides with him. But our own view of these matters is, I believe, that alone which can effectually serve us. The representations of a dying man may strike us at the time; and, if they stir up in us a spirit of self-examination and inquiry, so that we rest not till we have made his views and experience our own, it is well; otherwise, the wind that passes us is hardly sooner gone than the effect of the most serious exhortations.
Farewell, my friend. My views of my spiritual state are, as you say, altered; but they are yet far from being such as they must be, before I can be enduringly comforted.
Yours unfeignedly, W. C.
The Diary of Dr. Johnson, adverted to in the last letter, created both surprise and disappointment. The great moralist of the age there appears in his real character, distinct from that external splendour with which popular admiration always encircles the brow of genius. The portrait is drawn by his own hand. We cannot withhold our praise from the ingenuousness with which he discloses the secret recesses of his heart, and the fidelity with which conscience exercises its inquisitorial power over the life and actions. We are also affected by the deep humility, the confession of sin, and the earnest appeal for mercy, discernible in many of the prayers and meditations. But viewed as a whole, this Diary creates painful feelings, and affords occasion for much reflection. If therefore we indulge in a few remarks, founded on some of the extracts, it is not to detract from the high fame of so distinguished a scholar, whom we consider to have enlarged the bounds of British literature, and to have acquired a lasting title to public gratitude and esteem, but to perform a solemn and conscientious duty.[287] We are now arrived at a period when it is high time to establish certain great and momentous truths in the public mind; and, among those that are of primary importance, to prove that conversion is not a term but a principle; not the designation of a party but the enjoined precept of a Saviour; the evidence of our claim to the title of Christian, and indispensable to constitute our meetness for the enjoyment of heaven.
We now extract the following passages from the Diary of Dr. Johnson, with the intention of adding a few comments.
Easter-day, 1765.—"Since the last Easter, I have reformed no evil habit; my time has been unprofitably spent, and seems as a dream, that has left nothing behind. My memory grows confused, and I know not how the days pass over me."
"I purpose to rise at eight, because, though I shall not yet rise early, it will be much earlier than I now rise, for I often lie till two; and will gain me much time, and tend to a conquest over idleness, and give time for other duties."
Sept. 18, 1768.—"I have now begun the sixtieth year of my life. How the last year has past, I am unwilling to terrify myself with thinking."
Jan. 1, 1769.—"I am now about to begin another year: how the last has past it would be, in my state of weakness, perhaps not prudent too solicitously to recollect."
1772.—"I resolved last Easter to read, within the year, the whole Bible, a very great part of which I had never looked upon. I read the Greek Testament without construing, and this day concluded the Apocalypse. I think that no part was missed."
"My purpose of reading the rest of the Bible was forgotten, till I took by chance the resolutions of last Easter in my hand."
"I hope to read the whole Bible once a year, as long as I live."
April 26.—"It is a comfort to me, that at last, in my sixty-third year, I have attained to know, even thus hastily, confusedly, and imperfectly, what my Bible contains."
1775.—"Yesterday, I do not recollect that to go to church came into my thoughts; but I sat in my chamber preparing for preparation: interrupted I know not how. I was near two hours at dinner."
1777.—"I have this year omitted church on most Sundays, intending to supply the deficiency in the week. So that I owe twelve attendances on worship."
"When I look back upon resolutions of improvement and amendment which have, year after year, been made and broken, either by negligence, forgetfulness, vicious idleness, casual interruption, or morbid infirmity; when I find that so much of my life has stolen unprofitably away, and that I can descry, by retrospection, scarcely a few single days properly and vigorously employed, why do I yet try to resolve again? I try, because reformation is necessary, and despair criminal; I try in humble hope of the help of God."[288]
Our sole object, in the introduction of these extracts, is to found upon them an appeal to those who question the necessity of conversion, in that higher sense and acceptation which implies an inward principle of grace, changing and transforming the heart. We would beg to ask whether it was not the want of the vital power and energy of this principle, that produced in Johnson the vacillation of mind and purpose, which we have just recorded; the hours lost; the resolutions broken; the sabbaths violated; and the sacred volume not read, till the shades of evening advanced upon him? What instance can be adduced that more clearly demonstrates the insufficiency of the highest acquirements of human learning, and that nothing but a Divine power can illuminate the mind, and convert the heart? Happily, Johnson is known to have at length found what he needed, and to have died with a full hope of immortality.[289]
But we would go further. We maintain that all men, without respect of character or person, need conversion; for "all have sinned, and come short of the glory of God;" all partake of the corruption and infirmities of a fallen nature, and inherit the primeval curse. Shall reason, shall philosophy effect the cure? Reason sees what is right; erring nature, in despite of reason, follows what is wrong. Philosophy can penetrate into the abstrusest mysteries, ascertain by what laws the universe is governed, and trace the heavenly bodies in their courses, but cannot eradicate one evil passion from the soul. Where then lies the remedy? The Gospel reveals it. And what is the Gospel? The Gospel is a dispensation of grace and mercy, for the recovery of fallen man, and the application of this remedy to the heart and conscience effects that conversion of which we are speaking. But by whom or by what applied? By Him who holds "the keys of heaven and of hell," who "openeth, and no man shutteth," and whose prerogative it is to say, "Behold, I make all things new."[290] And how? By his word, and by his Spirit. "He sent his word and healed them."[291] "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever."[292] The word is the appointed instrument, the Spirit, the mighty agent which gives the quickening power:[293] not by any supernatural revelation, but in the ordinary operations of divine grace, and consistently with the freedom and co-operation of man as a moral agent; speaking pardon and peace to the conscience, and delivering from the tyranny of sense and the slavery of fear, by proclaiming "liberty to the captive, and the opening of the prison to them that are bound."
The last subject for reflection suggested by the Diary of Dr. Johnson, is the frequent neglect of the Sabbath, and his confession that he had lived a stranger to the greater part of the contents of his Bible till the sixty-third year of his age. This is an afflicting record, and we notice the fact, from a deep conviction that piety can never retain its power and ascendancy in the heart, where the Bible is not read, and the ordinances of God are frequently neglected. When will genius learn that its noblest attribute is to light its fires at the lamp of divine truth, and that the union of piety and learning is the highest perfection of our nature? We beg to commend to the earnest attention of the student the following eloquent testimony to the sacred volume from the pen of Sir William Jones.
"I have carefully and regularly perused these Holy Scriptures, and am of opinion that the Volume, independently of its divine origin, contains more sublimity, purer morality, more important history, and finer strains of eloquence, than can be collected from all other books, in whatever language they may have been written."[294]
Having quoted Sir William Jones's testimony, we conclude by urging his example.
"Before thy mystic altar, heavenly Truth,
I kneel in manhood, as I knelt in youth:
Thus let me kneel, till this dull form decay.
And life's last shade be brighten'd by thy ray.
Then shall my soul, now lost in clouds below,
Soar without bound, without consuming glow."[295]