The Life and Letters of Elizabeth Prentiss

by George Lewis Prentiss

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 Friendship.

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 surpassing 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 partition.

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 God's children in all ages, they are yet traceable, in no small degree, to special causes and circumstances in her own case. Early in 1870 she had fallen in with a book entitled "God'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 God. 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 God, 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 God 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 passion 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 God'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 petition 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 assumed a serious form. But these sharp spiritual trials are generally complicated with external causes, or occasions; ill-health, morbid constitutional 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 assailed 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 God that passeth 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 surpasses the descriptions of the poet's pen, even though it be the pen of a Shakespeare, or a Goethe!