The Life and Letters of Elizabeth Prentiss

by George Lewis Prentiss

She illustrated in her own quaint way the truth that moods have nothing to do with the duty of prayer. When one of your little brothers asks you to lend him your knife, do you inquire first what is the state of his mind? If you do, what reply can he make but this: "The state of my mind is, I want your knife."

With her natural temperament and inherited tendencies she might, perhaps, under other influences have been drawn too far over to the emotional, or at least to the contemplative side of religious life. But she saw and avoided the danger. She discerned the harmony and just balance between the contemplative and the active Christian life, and felt that they ought to co-exist in every genuine experience. She attached as little meaning to a life of mere raptures as to one of bare, loveless duty. "Christian life," she wrote, "is not all contemplation and prayer; it is not all muscle and sinew. It is a perfect, practicable union of the two. I believe in your joyful emotions if they result in self-denying, patient work for Christ—I believe in your work if it is winged by faith and prayer." She had scored this passage in her copy of Fenelon: "To be constantly in a state of enjoyment that takes away the feeling of the cross, and to live in a fervor of devotion that continually keeps Paradise open—this is not dying upon the cross and becoming nothing."

Such experience and such views were behind the active side of her life, as represented by her personal ministries and by the work of her pen. The one book in which she endeavored to embody formally her views of Christian doctrine and experience did not, as might have been expected, find the same reception or the same response which were accorded to other productions. It was a book which appealed to a smaller and higher class of readers. But, when she wrought these same truths into pictures of living men and women—when she illustrated them at the points where they touched the drudgery and commonplace of thousands of lives—when she opened outlooks for hundreds of discouraged souls upon the roads where hundreds more were bearing the very same burdens, and yet stepping heavenward under their pressure—when she, who had walked in the fire herself, went to her sisters in the same old furnace and told them of her vision of the form of the Fourth—when she went down to the many who were sadly working out the mistakes of ill-judged alliances, and lifted the veil from sorrows which separate their subject from human sympathy because they must be borne in silence—when she told such how heaven might come even into their life—when she, with her hands yet bleeding from the grasp of her own cross, came to other sufferers, not to mock them by the show of an unattainable beauty and an impossible peace, but to offer them divine peace and the beauty of the Lord in the name of her Saviour—then she spoke with a power which multitudes felt and confessed.

I am sure that hers is, in an eminent degree, the blessing of them that were ready to perish. Weary, overtaxed mothers; misunderstood and unappreciated wives, servants, pale seamstresses, delicate women forced to live in an atmosphere of drunkenness and coarse brutality, widows and orphans in the bitterness of their bereavement, mothers with their tears dropping over empty cradles—to thousands of such she was a messenger from heaven.

Of all her seventeen or eighteen published volumes, "Stepping Heavenward" is the one which best represents her and her life-work—not that she produced nothing else of value, nor that many of her other books were not widely read, greatly enjoyed, and truly useful; but "Stepping Heavenward" seemed to meet so many real, deep, inarticulate cravings in such a multitude of hearts, that the response to it was instant and general….

She wrote for readers of all ages. Not the least fruitful work of her pen was bestowed upon the little ones; and in the number of copies circulated, the Susy Books stand next to Stepping Heavenward. Through those little half allegories she initiated the children into the rudiments of self-control, discipline and consecration, and taught eyes and hands and tongue and feet the noble uses of the kingdom of God. Even from these children's stories the thought of the discipline of suffering was not absent, and Mr. Pain, as many mothers will remember, figures among Little Susy's Six Teachers. With the same pure and wholesome lessons, and with the same easy vivacity she appealed to youth through "The Flower of the Family," "The Percys," and "Nidworth," and it would be hard to say by readers of what age was monopolised the interest in "Aunt Jane's Hero," "Fred and Maria and Me," and those two little gems—"The Story Lizzie Told," and "Gentleman Jim."

While all her writings were religious in the best sense, they were in nothing more so than in their cheerfulness. They were not only happy and hopeful in their general tone, but sparkled with her delicate and sprightly humor. The children of her books were not religious puppets, moving in time to the measured wisdom of their elders, but real children of flesh and blood, acting and talking out their impish conceits, and in nowise conspicuous by their precocious goodness.

I think that those who knew her best in her literary relations, will agree with me that no better type of a consecrated literary talent can be found in the lists of authors. She received enough evidences of popular appreciation to have turned the heads of many writers. Over 200,000 bound volumes of her books have been sold in this country alone, to say nothing of the circulation in England, France, and Germany. She was not displeased at success, as I suppose no one is—but success to her meant doing good. She did not write for popularity, and her aversion to having her own literary work mentioned to her was so well known by her friends, that even those who wished to express to her their gratitude for the good they had received from her books were constrained to be silent. "While," says her publisher, "she was very sensitive to any criticism based on a misconception or a perversion of her purpose, never, in all my intercourse with her, did I discover the slightest evidence of a spirit of literary pique, or pride, or ambition."

In attempting to sum up the characteristics of her writings, time will suffer me only to state the more prominent features without enlarging upon details.

First, and most prominent, was their purpose. Her pen moved always and only under a sense of duty. She held her talent as a gift from God, and consecrated it sacredly to the enforcement and diffusion of His truth. If I may quote once more the words of her publisher in his tribute to her memory—"her great desire and determination to educate in the highest and best schools was never overlooked or forgotten. She never, like many writers of religious fiction, caught the spirit of sensationalism that is in the air, or sought for effects in unhealthy portraiture, corrupt style, or unnatural combinations."