"Virtue could see to do what virtue would
By her own radiant light, though sun and moon
Were in the flat sea sunk."
Sermons, Preached at Trinity Chapel, Brighton, by the late Rev. Frederick W. Robertson, M. A., the Incumbent. Fifth Series. Boston: Ticknor & Fields. 1864. For sale by D. Appleton & Co., New York.
The sermons of Mr. Robertson are very popular in England. They are remarkable for clearness and excellence of style, and earnestness of purpose. Many noble lessons are to be drawn from them, even by those who differ with the author on sundry points of doctrine. We wish, however, for the credit of theological exactness, that he had been somewhat more careful in stating the views of his adversaries. Referring to the use of indulgences, he says: 'The Romish Church permits crime for certain considerations.' The Roman Catholic doctrine as actually held is, that an indulgence is a remission of a portion of the earthly or purgatorial punishment due to any sin, after it has been duly repented of, confessed, abandoned, and restitution made so far as possible. It can consequently never mean a pardon for sins to come, as is often ignorantly supposed, and is apparently a reminiscence of the ancient practice of canonical penances inflicted on penitents.
Just now, when the entire scientific world is being convulsed by the attempted substitution of some inflexible law for a personal God with a living will, it is not strange that some phase of the same idea should creep into even the purest theology, and that in Mr. Robertson's theory of prayer we should find traces of the rigidity characterizing 'ultra predestinarian' as well as 'development' schemes of creation.
We cannot better conclude than by quoting the following passage from the sermon on 'Selfishness,' a home thrust to nearly all of us: 'It is possible to have sublime feelings, great passions, even great sympathies with the race, and yet not to love man. To feel mightily is one thing, to live truly and charitably another. Sin may be felt at the core, and yet not be cast out. Brethren, beware. See how a man may be going on uttering fine words, orthodox truths, and yet be rotten at the heart.'
Woman and her Era. By Eliza W. Farnham. 'Every book of knowledge known to Oosana or Vreehaspatec, is by nature implanted in the understandings of women.'—Vishnu Sarma. In 2 volumes. New York: A. J. Davis & Co., 274 Canal street.
This is a book which will excite violent criticism, and call forth opposition, as all new statements invariably do. Its author says it is twenty-two years since its truths took possession of her mind, and that they are as firmly grounded among the eternal truths for her, as are the ribbed strata of the rocks, or the hollows of the everlasting sea. Mrs. Farnham attempts to prove the superiority of woman in all, save the external world of the senses, the material structure of the work-a-day world. She regards the knowledge and acceptance of this fact as of vital importance to the order of society, the happiness of man, the development of his being, and the improvement of the human race. Her argument is not the sentimental one so often profaned in our midst. She traces the proofs of her assertions to the most profound sources, presents them in her acute analyses and philosophical arguments, and draws practical applications from them. She is sincere in her convictions, and able in her arguments; she sets up a high standard of womanly excellence for noblesse oblige, and teaches faith in God and humanity.
We have not space to follow Mrs. Farnham's argument: it would require a review rather than a cursory notice. She shows that there is an intuitive recognition of the superiority of woman in the universal sentiments of humanity, that man's love when pure assumes the superior qualities of the woman loved, that he looks to her to aid him in his aspirations for a better life than he has lived before; but woman never proposes to herself a reform from any gross or vicious habit by reason of her first lesson in love. The reverse is more apt to be the case.
In man the love of power is an infernal passion, because its root is self love; in woman, it is a divine impulse, connected only with the love of noble uses. Our author is no advocate for women's rights, there being two orders of human capacities, masculine and feminine. Man is master of the outer world: woman cannot cope with him there; her sphere is freer, deeper, higher, and of more importance to the future destinies of the race. This book will be sharply criticized by the clergy, pure and good men, but always hard on woman, although she keeps the lamp of faith trimmed and burning in the churches, believing her always a mere subordinate of man, and utter submission to him her chief virtue. The lady-killers and men of pleasure will scorn it, for it exposes many of their claims and vices, which they labor to hide with glittering veils of dazzling sophisms. Will our women read it? We think not. Mrs. Farnham treats of difficult subjects, with the freedom and innocence of an anatomist; but will our fair and shrinking students enter the dissecting room, even to learn some of the secrets of life?
We differ from Mrs. Farnham in many important particulars. We think she has made some errors fatal to the well-being of her system. But she has entered upon a new path, one in which there are indeed lions upon the way; she has advanced freely and boldly through its dangers; her aims have been generous and sincere; she has given the mature a suggestive and thoughtful book; and shall we not greet her when she returns with her hard-won trophies from the mystical land of earth's fair Psyches?