This work, and the others of a similar kind which preceded it, were the result of the intervals of leisure occurring in the course of their author's professional life as a clergyman. While the wider world has known him only through these volumes, a smaller circle has long known and loved him as the faithful and able preacher and pastor,—as one to whom the most beautiful description ever written of the character of a good parson might be truly applied; for
"A good man he was of religioun,
That was a poure Persone of a toun:
But riche he was of holy thought and werk;
He was also a lerned man, a clerk,
That Cristes gospel trewely wolde preche,
His parishens devoutly wolde he teche.
* * * *
And Cristes lore and his apostles' twelve
He taught, but first he folwed it himselve."
And it is in this character that he now comes before us in the volume which is well entitled "The Simplicity of Christ's Teachings."
It is a misfortune that the qualities which distinguish most published sermons are not such as to recommend them on the score of literary merit. The volumes of religious discourses which are worthy to hold a place in literature, when judged by the usual critical standard, are very few. A very large proportion of those which are continually appearing from the press deserve no remembrance, and fortunately have no permanence. They are addressed to a special class of readers,—a class generally neither of highly cultivated taste, nor of acute critical perception. Their writers are rarely men of sufficient talent to win for themselves recognition out of their own narrow set. What in the slang of the day are called "sensation" sermons are no exception to the common rule. Their momentary effect, depending upon exaggeration and extravagance, is no indication of worth. We should no more think of criticizing them in a literary journal, than of criticizing the novels of Mr. Cobb or Mr. Reynolds. Some of the causes of the poverty of thought and of the negligence of style of average sermons are obvious. The very interest and importance of the subjects with which the preacher has to deal oftentimes serve to deaden rather than to excite the mind of one who takes them up in the formal round of duty. The pretensions of the clergy of many sects, pretensions as readily acknowledged as made, save them from the necessity of intellectual exertion. The frequent recurrence of the necessity of writing, whether they have anything to say or not, leads them into substituting words for thoughts, platitudes for truths. The natural weariness of long-continued solitary professional labor brings mental lassitude and feebleness. The absence of the fear of close and watchful criticism prevents them from bestowing suitable pains upon their composition. These and other causes combine to make the mass of the writing which is delivered from the pulpit poorer than any other which passes current in the world,—perhaps, indeed, not poorer in an absolute sense, but poorer when compared with the nature of the subjects that it treats. It is by no means, however, to be inferred, that, because a sermon is totally without merit as a work of literature, it is incapable of producing some good in those who listen to it. On the contrary, such is the frame of mind of many who regularly attend church, that they are not unlikely to derive good from a performance which, if weak, may yet be sincere, and which deals with the highest truths, even if it deal with them in an imperfect and unsatisfactory manner. And, indeed, as George Herbert says, good may be got from the worst preaching; for,
"if all want sense,
God takes the text, and preacheth patience."
Unquestionably, however, there is too much preaching in these days; too many sermons are written, and the spirit of Christianity is less effective than if the words concerning it were less numerous.
It is a rare satisfaction, therefore, to find such a volume of sermons as that of Mr. Brooks, which, though not possessing the highest merit in point of style, are the discourses of a thoughtful and cultivated man, with a peculiar spiritual refinement, and with a devout intellect, made clear by its combination with purity of heart and simplicity of faith. The religious questions which are chiefly stirring the minds of men are taken up in them and discussed with what may be called an earnest moderation, with elevation of feeling and insight of spirit.
Goethe's Correspondence with a Child. Boston: Ticknor & Fields. 1859.