Part 6

Now, it is altogether worthy of being remarked of those men who thus disrelish spiritual Christianity, and, in fact, deem it an impracticable acquirement, how much of a piece their incredulities about the doctrines of Christianity are with each other. No wonder that they feel the work of the New Testament to be beyond their strength, so long as they hold the words of the New Testament to be beneath their attention. Neither they nor any one else can dispossess the heart of an old affection, but by the impulsive power of a new one, and, if that new affection be the love of God, neither they nor any one else can be made to entertain it, but on such a representation of the Deity as shall draw the heart of the sinner toward Him. Now, it is just their unbelief which screens from the discernment of their minds this representation. They do not see the love of God in sending His Son into the world. They do not see the expression of his tenderness to men, in sparing him not, but giving him up unto the death for us all. They do not see the sufficiency of the atonement, or of the sufferings that were endured by him who bore the burden that sinners should have borne. They do not see the blended holiness and compassion of the Godhead, in that He passed by the transgressions of His creatures, yet could not pass them by without an expiation. It is a mystery to them how a man should pass to a state of godliness from a state of nature—but had they only a believing view of God manifest in the flesh, this would resolve for them the whole mystery of godliness. As it is, they can not get quit of their old affections, because they are out of sight from all those truths which have influence to raise a new one. They are like the children of Israel in the land of Egypt, when required to make bricks without straw—they can not love God, while they want the only food which can aliment this affection in a sinner’s bosom—and however great their errors may be, both in resisting the demands of the gospel as impracticable, and in rejecting the doctrines of the gospel as inadmissible, yet there is not a spiritual man (and it is the prerogative of Him who is spiritual to judge all men) who will not perceive that there is a consistency in these errors.

[_April 27._]

But if there be a consistency in the errors, in like manner is there a consistency in the truths which are opposite to them. The man who believes in the peculiar doctrines will readily bow to the peculiar demands of Christianity. When he is told to love God supremely, this may startle him to whom God has been revealed in grace, and in pardon, and in all the freeness of an offered reconciliation. When told he should shut out the world from the heart, this may be impossible with him who has nothing to replace it—but not impossible with him who has found in God a sure and a satisfying portion. When told to withdraw his affections from the things that are beneath, this was laying an order of self-extinction upon the man who knows not another quarter in the whole sphere of his contemplation, to which he could transfer them—but it were not grievous to him whose view has been opened up to the loveliness and glory of the things that are above, and can there find, for every feeling of his soul, a most ample and delighted occupation. When told to look not at the things that are seen and temporal, this were blotting out the light of all that is visible from the prospect of him in whose eye there is a wall of partition between guilty nature and the joys of eternity—but he who believes that Christ has broken down this wall, finds a gathering radiance upon his soul, as he looks onward in faith to the things that are unseen and eternal. Tell a man to be holy—and how can he compass such a performance, when his alone fellowship with holiness is a fellowship of despair? It is the atonement of the cross, reconciling the holiness of the lawgiver with the safety of the offender, that hath opened the way for a sanctifying influence into the sinner’s heart, and he can take a kindred impression from the character of God now brought nigh, and now at peace with him.

Separate the demand from the doctrine, and you have either a system of righteousness that is impracticable, or a barren orthodoxy. Bring the demand and the doctrine together, and the true disciple of Christ is able to do the one through the other strengthening him. The motive is adequate to the movement, and the bidden obedience of the gospel is not beyond the measure of his strength, just because the doctrine of the gospel is not beyond the measure of his acceptance. The shield of faith, and the hope of salvation, and the Word of God, and the girdle of truth—these are the armor that he has put on; and with these the battle is won, and the eminence is reached, and the man stands on the vantage ground of a new field and a new prospect. The effect is great, but the cause is equal to it—and stupendous as this moral resurrection to the precepts of Christianity undoubtedly is, there is an element of strength enough to give it being and continuance in the principles of Christianity.

The object of the gospel is both to pacify the sinner’s conscience, and to purify his heart; and it is of importance to observe that what mars one of these objects, mars the other also. The best way of casting out an impure affection is to admit a pure one; and by the love of what is good, to expel the love of what is evil. Thus it is, that the freer the gospel, the more sanctifying the gospel; and the more it is received as a doctrine of grace, the more will it be felt as a doctrine according to godliness. This is one of the secrets of the Christian life, that the more a man holds of God as a pensioner, the greater is the payment of service that he renders back again. On the tenure of “Do this and live,” a spirit of fearfulness is sure to enter; and the jealousies of a legal bargain chase away all confidence from the intercourse between God and man; and the creature striving to be square and even with his Creator, is, in fact, pursuing all the while his own selfishness instead of God’s glory, and with all the conformities which he labors to accomplish, the soul of obedience is not there, the mind is not subject to the law of God, nor indeed under such an economy ever can be. It is only when, as in the gospel, acceptance is bestowed as a present, without money and without price, that the security which man feels in God is placed beyond the reach of disturbance, or that he can repose in him, as one friend reposes in another, or that any liberal and generous understanding can be established betwixt them—one party rejoicing over the other to do him good—the other finding that the truest gladness of his heart lies in the impulse of a gratitude, by which it is awakened to the charms of a new moral existence. Salvation by grace—salvation on such a footing is not more indispensable to the deliverance of our persons from the hand of justice, than it is to the deliverance of our hearts from the chill and the weight of ungodliness.

Retain a single shred or fragment of legality with the gospel, and you raise a topic of distrust between man and God. You take away from the power of the gospel to melt and to conciliate. For this purpose, the freer it is, the better it is. That very peculiarity which so many dread as the germ of Antinomianism, is in fact the germ of a new spirit, and a new inclination against it. Along with the light of a free gospel, does there enter the love of the gospel, which in proportion as you impair the freeness, you are sure to chase away. And never does the sinner find within himself so mighty a moral transformation, as when under the belief that he is saved by grace, he feels constrained thereby to offer his heart a devoted thing, and to deny ungodliness.

To do any work in the best manner, you would make use of the fittest tools for it. And we trust that what has been said may serve in some degree for the practical guidance of those who would like to reach the great moral achievement of our text—but feel that the tendencies and desires of nature are too strong for them. We know of no other way by which to keep the love of the world out of our heart, than to keep in our heart the love of God—and no other way by which to keep our hearts in the love of God, than building ourselves up on our most holy faith. That denial of the world which is not possible to him that dissents from the gospel testimony, is possible, even as all things are possible to him that believeth. To try this without faith, is to work without the right tool or the right instrument. But faith worketh by love; and the way of expelling from the heart the love that transgresseth the law, is to admit into its receptacles the love which fulfilleth the law.

Conceive a man to be standing on the margin of this green world; and that, when he looked toward it, he saw abundance smiling upon every field, and all the blessings which earth can afford scattered in profusion throughout every family, and the light of the sun sweetly resting upon all the pleasant habitations, and the joys of human companionship brightening many a happy circle of society—conceive of this as being the general character of the scene upon one side of his contemplation; and that on the other, beyond the verge of the goodly planet on which he was situated, he could descry nothing but a dark and fathomless unknown. Think you that he would bid a voluntary adieu to all the brightness and all the beauty that were before him on earth, and commit himself to the frightful solitude away from it? Would he leave its peopled dwelling places, and become a solitary wanderer through the fields of nonentity? If space offered him nothing but a wilderness, would he abandon the homebred scenes of life and of cheerfulness that lay so near, and exerted such a power of urgency to detain him? Would not he cling to the regions of sense, and of life, and of society?—and shrinking away from the desolation that was beyond it, would not he be glad to keep his firm footing on the territory of this world, and to take shelter under the silver canopy that was stretched over it?

But if, during the time of his contemplation, some happy island of the blest had floated by; and there had burst upon his senses the light of its surpassing glories, and its sounds of sweeter melody; and he clearly saw that there a purer beauty rested upon every field, and a more heartfelt joy spread itself among all the families; and he could discern there a peace, and a piety, and a benevolence, which put a moral gladness into every bosom, and united the whole society in one rejoicing sympathy with each other, and with the beneficent Father of them all. Could he further see that pain and mortality were there unknown, and above all, that signals of welcome were hung out, and an avenue of communication was made for him, perceive you not, that what was before the wilderness, would become the land of invitation; and that now the world would be the wilderness? What unpeopled space could not do, can be done by space teeming with beatific scenes and beatific society. And let the existing tendencies of the heart be what they may to the scene that is near and visible around us, still, if another stood revealed to the prospect of man, either through the channel of faith, or through the channel of his senses—then, without violence done to the constitution of his moral nature, may he die unto the present world, and live to the lovelier world that stands in the distance, away from it.

SELECTIONS FROM AMERICAN LITERATURE.

THOMAS WENTWORTH HIGGINSON.

Quiet and fair in tone; condensed to the last point, and still perfectly clear; written in such pure English that the youngest reader can understand, yet free from an affectation of baby talk, which is often considered indispensable in children’s books—the “Young Folks’ History of the United States” makes a refreshing contrast to the kind of school book with which Abbott and Loomis, and men of their stamp have inundated the country. Not that these latter, in spite of bombast and dryness, may not have served a purpose in their day and generation, no better men having come forward heretofore, but that a more thoughtful and scientific age demands better work.—_Scribner’s Monthly._

Criticism on “Back-Log Studies.”

In “Back-Log Studies” there are, no doubt, some essentially inartistic things—some long episodes; for example, such as the “New Vision of Sin” and the “Uncle in India,” which are clearly inferior in texture to the rest, and not quite worth the space they occupy; but, as a whole, the book is certainly a most agreeable contribution to the literature of the Meditative school. And it is saying a great deal to say this. To make such an attempt successful there must be a lightness of touch sustained through everything; there must be a predominant sweetness of flavor, and that air of joyous ease which is often the final triumph of labor. There must also be a power of analysis, always subtle, never prolonged; there must be description, minute enough to be graphic, yet never carried to the borders of fatigue; there must also be glimpses of restrained passion, and of earnestness kept in reserve. All these are essential, and all these the “Back-Log Studies” show. If other resources were added—as depth of thought, or powerful imagination, or wide learning, or constructive power—they would only carry the book beyond the proper ranks of the Meditative school, and place it in that higher grade of literature to which Holmes’ “Autocrat of the Breakfast Table” belongs. Yet it may be better not to insist on this distinction, for it is Mr. Warner himself who wisely reminds us that “the most unprofitable and unsatisfactory criticism is that of comparison.”

It is as true in literature as in painting that “it is in the perfection and precision of the instantaneous line that the claim to immortality is made.” The first and simplest test of good writing is in the fresh and incisive phrases it yields; and in this respect “Back-Log Studies” is strong. The author has not only the courage of his opinions, but he has the courage of his phrases, which is quite as essential. What an admirable touch, for instance, is that where Mr. Warner says that a great wood-fire in a wide kitchen chimney, with all the pots and kettles boiling and bubbling, and a roasting spit turning in front of it, “makes a person as hungry as one of Scott’s novels!” Fancy the bewilderment of some slow and well-meaning man upon encountering that stroke of fancy; his going over it slowly from beginning to end, and then again backward from end to beginning, studying it with microscopic eye, to find where the resemblance comes in, until at last it occurs to him that possibly there may be a typographical error somewhere, and that, with a little revision, the sentence might become intelligible! He does not know that in literature, as in life, nothing venture, nothing have; and that it often requires precisely such an audacious stroke as this to capture the most telling analogies.

There occurs just after this, in “Back-Log Studies,” a sentence which has long since found its way to the universal heart, and which is worth citing, as an example of the delicate rhetorical art of under-statement. To construct a climax is within the reach of every one; there is not a Fourth-of-July orator who can not erect for himself a heaven-scaling ladder of that description, climb its successive steps, and then tumble from the top. But to let your climax swell beneath you like a wave of the sea, and then let it subside under you so gently that your hearer shall find himself more stirred by your moderation than by your impulse; this is a triumph of style. Thus our author paints a day of winter storm; for instance, the wild snow-drifts beating against the cottage window, and the boy in the chimney-corner reading about General Burgoyne and the Indian wars. “I should like to know what heroism a boy in an old New England farm-house, rough-nursed by nature, and fed on the traditions of the old wars, did not aspire to—‘John,’ says the mother, ‘you’ll burn your head to a crisp in that heat.’ But John does not hear; he is storming the Plains of Abraham just now. ‘Johnny, dear, bring in a stick of wood.’ How can Johnny bring in wood when he is in that defile with Braddock, and the Indians are popping at him from behind every tree? There is something about a boy that I like, after all.”

I defy any one who has a heart for children to resist that last sentence. Considered critically, it is the very triumph of under-statement—of delicious, provoking, perfectly unexpected, moderation. It is a refreshing dash of cool water just as we were beginning to grow heated. Like that, it calls our latent heat to the surface by a kindly reaction; the writer surprises us by claiming so little that we concede everything; we at once compensate by our own enthusiasm for this inexplicable lowering of the demand. Like him! of course we like him—that curly-pated, rosy-cheeked boy, with his story books and his Indians! But if we had been called upon to adore him, it is very doubtful whether we should have liked him at all. And this preference for effects secured by quiet methods—for producing emphasis without the use of italics, and arresting attention without resorting to exclamation points—is the crowning merit of the later style of Mr. Warner.

HENRY JAMES, Jr.

Mr. Henry James, Jr., inherits from his father a diction so rich and pure, so fluent and copious, so finely shaded, yet capable of such varied service, that it is, in itself, a form of genius. Few men have ever been so brilliantly equipped for literary performance. Carefully trained taste, large acquirements of knowledge, experience of lands and races, and association with the best minds have combined to supply him with all the purely intellectual requisites which an author could desire.—_Bayard Taylor._

As a story-teller, we know of no one who is entitled to rank higher, since Poe and Hawthorne are gone, than Mr. James. His style is pure and finished, and marked by the nicety of expression which is so noticeable among the best French writers of fiction.—_Louisville Courier-Journal._

The “Portrait of a Lady” is a very clever book, and a book of very great interest. We do not know a living English novelist who could have written it.—_Pall Mall Gazette._

Carlyle’s Letters to Emerson.

Carlyle takes his place among the first of English, among the very first of all letter-writers. All his great merits come out in this form of expression; and his defects are not felt as defects, but only as striking characteristics and as tones in the picture. Originality, nature, humor, imagination, freedom, the disposition to talk, the play of mood, the touch of confidence—these qualities, of which the letters are full, will with the aid of an inimitable use of language—a style which glances at nothing that it does not render grotesque—preserve their life for readers even further removed from the occasion than ourselves, and for whom possibly the vogue of Carlyle’s published writings in his day will be to a certain degree a subject of wonder.

Carlyle is here in intercourse with a friend for whom, almost alone among the persons with whom he had dealings, he appears to have entertained a sentiment of respect—a constancy of affection untinged by that humorous contempt in which (in most cases) he indulges when he wishes to be kind, and which was the best refuge open to him from his other alternative of absolutely savage mockery.

It is singular, indeed, that throughout his intercourse with Emerson he never appears to have known the satiric fury which he directed at so many other objects, accepting his friend _en bloc_, once for all, with reservations and protests so light that, as addressed to Emerson’s own character, they are only a finer form of consideration.… Other persons have enjoyed life as little as Carlyle; other men have been pessimists and cynics; but few men have rioted so in their disenchantments, or thumped so perpetually upon the hollowness of things with the idea of making it resound. Pessimism, cynicism, usually imply a certain amount of indifference and resignation; but in Carlyle these forces were nothing if not querulous and vocal. It must be remembered that he had an imagination which made acquiescence difficult—an imagination haunted with theological and apocalyptic visions. We have no occasion here to attempt to estimate his position in literature, but we may be permitted to say that it is mainly to this splendid imagination that he owes it. Both the moral and the physical world were full of pictures for him, and it would seem to be by his great pictorial energy that he will live.

Anthony Trollope.

His great, his inestimable merit was a complete appreciation of reality. This gift is not rare in the annals of English fiction; it would naturally be found in a walk of literature in which the feminine mind has labored so fruitfully. Women are delicate and patient observers; they hold their noses close, as it were, to the texture of life. They feel and perceive the real (as well as the desirable), and their observations are recorded in a thousand delightful volumes. Trollope therefore, with his eyes comfortably fixed on the familiar, the actual, was far from having invented a _genre_, as the French say; his great distinction is that, in resting there, his vision took in so much of the field. And then he _felt_ all common, human things as well as saw them; felt them in a simple, direct, salubrious way, with their sadness, their gladness, their charm, their comicality, all their obvious and measurable meanings.

Du Maurier.

He is predominantly a painter of social, as distinguished from popular life, and when the other day he collected some of his drawings into a volume, he found it natural to give them the title of “English Society at Home.” He looks at the “accomplished” classes more than at the people, though he by no means ignores the humors of humble life. His consideration of the peculiarities of costermongers and “cadgers” is comparatively perfunctory, as he is too fond of civilization and of the higher refinements of the grotesque. His colleague, the frank and as the metaphysicians say, objective, Keene, has a more natural familiarity with the British populace. There is a whole side of English life, at which du Maurier scarcely glances—the great sporting element, which supplies half of their gayety and all their conversation to millions of her Majesty’s subjects. He is shy of the turf and of the cricket field; he only touches here and there upon the river. But he has made “society” completely his own—he has sounded its depths, explored its mysteries, discovered and divulged its secrets. His observation of these things is extraordinarily acute, and his illustrations, taken together, form a complete comedy of manners, in which the same personages constantly re-appear, so that we have the sense, indispensable to keenness of interest, of tracing their adventures to a climax. So many of the conditions of English life are picturesque (and, to American eyes, even romantic), that du Maurier has never been at a loss for subjects. We mean that he is never at a loss for pictures. English society makes pictures all round him, and he has only to look to see the most charming things, which at the same time have the merit that you can always take the satirical view of them.

WILLIAM DEAN HOWELLS.

He is equal as an artist to the best French writers. His books are not only artistically fine, but morally wholesome.—_Magazin für die Literatur des Auslandes._