The Life and Letters of Elizabeth Prentiss

Sketch of his Life and Character. The Fervor of his Piety. Despondent

Moods and their Cause. Bright, natural Traits. How he prayed and

preached. Conversational Gift. Love to Christ. Triumphant Death.

Mrs. Prentiss was fortunate in the place of her birth. She first saw the light at Portland, Maine. Maine was then a district of Massachusetts, and Portland was its chief town and seaport, distinguished for beauty of situation, enterprise, intelligence, social refinement and all the best qualities of New England character. Not a few of the early settlers had come from Cape Cod and other parts of the old Bay State, and the blood of the Pilgrim Fathers ran in their veins. Among its leading citizens at that time were such men as Stephen Longfellow, Simon Greenleaf, Prentiss Mellen, Samuel Fessenden, Ichabod Nichols, Edward Payson, and Asa Cummings; men eminent for private and public virtue, and some of whom were destined to become still more widely known, by their own growing influence, or by the genius of their children.

But while favored in the place of her birth, Mrs. Prentiss was more highly favored still in her parentage. For more than half a century the name of her father has been a household word among the churches not of New England only, but throughout the land and even beyond the sea. It is among the most beloved and honored in the annals of American piety. [1] He belonged to a very old Puritan stock, and to a family noted during two centuries for the number of ministers of the Gospel who have sprung from it. The first in the line of his ancestry in this country was Edward, who came over in the brig Hopewell, William Burdeck, Master, in 1635-6, and settled in the town of Roxbury. He was a native of Nasing, Essex Co., England. Among his fellow-passengers in the Hopewell was Mary Eliot, then a young girl, sister of John Eliot, the illustrious "Apostle to the Indians." Some years later she became his wife. Their youngest son, Samuel, was father of the Rev. Phillips Payson, who was born at Dorchester, Massachusetts, 1705, and settled at Walpole, in the same State, in 1730. He had four sons in the ministry, all, like himself, graduates of Harvard College. The youngest of these, the Rev. Seth Payson, D.D., Mrs. Prentiss' grandfather, was born September 30, 1758, was ordained and settled at Rindge, New Hampshire, December 4, 1782, and died there, after a pastorate of thirty-seven years, February 26, 1820. His wife was Grata Payson, of Pomfret, Conn. He was a man widely known in his day and of much weight in the community, not only in his own profession but in civil life, also, having several times filled the office of State senator. When in 1819 a plan was formed to remove Williams College to a more central location, and several towns competed for the honor, Dr. Payson was associated with Chancellor Kent of New York, and Governor John Cotton Smith of Connecticut, as a committee to decide upon the rival claims. He is described as possessing a sharp, vigorous intellect, a lively imagination, a very retentive memory, and was universally esteemed as an able and faithful minister of Christ. [2]

Edward, the eldest son of Seth and Grata Payson, was born at Rindge, July 25, 1783. His mother was noted for her piety, her womanly discretion, and her personal and mental graces. Edward was her first-born, and from his infancy to the last year of his life she lavished upon him her love and her prayers. The relation between them was very beautiful. His letters to her are models of filial devotion, and her letters to him are full of tenderness, good sense, and pious wisdom. He inherited some of her most striking traits, and through him they passed on to his youngest daughter, who often said that she owed her passion for the use of the pen and her fondness for rhyming to her grandmother Grata. [3]

Edward Payson was in all respects a highly-gifted man. His genius was as marked as his piety. There is a charm about his name and the story of his life, that is not likely soon to pass away. He belonged to a class of men who seem to be chosen of Heaven to illustrate the sublime possibilities of Christian attainment-men of seraphic fervor of devotion, and whose one overmastering passion is to win souls for Christ and to become wholly like Him themselves. Into this goodly fellowship he was early initiated. There is something startling in the depth and intensity of his religious emotions, as recorded in his journal and letters. Nor is it to be denied that they are often marred by a very morbid element. Like David Brainerd, the missionary saint of New England, to whom in certain features of his character he bore no little resemblance, Edward Payson was of a melancholy temperament and subject, therefore, to sudden and sharp alternations of feeling. While he had great capacity for enjoyment, his capacity for suffering was equally great. Nor were these native traits suppressed, or always overruled, by his religious faith; on the contrary, they affected and modified his whole Christian life. In its earlier stages, he was apt to lay too much stress by far upon fugitive "frames," and to mistake mere weariness, torpor, and even diseased action of body or mind, for coldness toward his Saviour. And almost to the end of his days he was, occasionally, visited by seasons of spiritual gloom and depression, which, no doubt, were chiefly, if not solely, the result of physical causes. It was an error that grew readily out of the brooding introspection and self-anatomy which marked the religious habit of the times. The close connection between physical causes and morbid or abnormal conditions of the spiritual life, was not as well understood then as it is now. Many things were ascribed to Satanic influence which should have been ascribed rather to unstrung nerves and loss of sleep, or to a violation of the laws of health. [4] The disturbing influence of nervous and other bodily or mental disorders upon religious experience deserves a fuller discussion than it has yet received. It is a subject which both modern science and modern thought, if guided by Christian wisdom, might help greatly to elucidate.

The morbid and melancholy element, however, was only a painful incident of his character. It tinged his life with a vein of deep sadness and led to undue severity of self-discipline; but it did not seriously impair the strength and beauty of his Christian manhood. It rather served to bring them into fuller relief, and even to render more striking those bright natural traits-the sportive humor, the ready mother wit, the facetious pleasantry, the keen sense of the ridiculous, and the wondrous story-telling gift-which made him a most delightful companion to young and old, to the wise and the unlettered alike. It served, moreover, to impart peculiar tenderness to his pastoral intercourse, especially with members of his flock tried and tempted like as he was. He had learned how to counsel and comfort them by the things which he also had suffered. He may have been too exacting and harsh in dealing with himself; but in dealing with other souls nothing could exceed the gentleness, wisdom, and soothing influence of his ministrations.

As a preacher he was the impersonation of simple, earnest, and impassioned utterance. Although not an orator in the ordinary sense of the term, he touched the hearts of his hearers with a power beyond the reach of any oratory. Some of his printed sermons are models in their kind; that e.g. on "Sins estimated by the Light of Heaven," and that addressed to Seamen. His theology was a mild type of the old New England Calvinism, modified, on the one hand, by the influence of his favorite authors-such as Thomas à Kempis, and Fenelon, the Puritan divines of the seventeenth century, John Newton and Richard Cecil-and on the other, by his own profound experience and seraphic love. Of his theology, his preaching and his piety alike, Christ was the living centre. His expressions of personal love to the Saviour are surpassed by nothing in the writings of the old mystics. Here is a passage from a letter to his mother, written while he was still a young pastor:

I have sometimes heard of spells and charms to excite love, and have wished for them, when a boy, that I might cause others to love me. But how much do I now wish for some charm which should lead men to love the Saviour!... Could I paint a true likeness of Him, methinks I should rejoice to hold it up to the view and admiration of all creation, and be hid behind it forever. It would be heaven enough to hear Him praised and adored. But I can not paint Him; I can not describe Him; I can not make others love Him; nay, I can not love Him a thousandth part so much as I ought myself. O, for an angel's tongue! O, for the tongues of ten thousand angels, to sound His praises.

He had a remarkable familiarity with the word of God and his mind seemed surcharged with its power. "You could not, in conversation, mention a passage of Scripture to him but you found his soul in harmony with it-the most apt illustrations would flow from his lips, the fire of devotion would beam from his eye, and you saw at once that not only could he deliver a sermon from it, but that the ordinary time allotted to a sermon would be exhausted before he could pour out the fullness of meaning which a sentence from the word of God presented to his mind." [5]

He was wonderfully gifted in prayer. Here all his intellectual, imaginative, and spiritual powers were fused into one and poured themselves forth in an unbroken stream of penitential and adoring affection. When he said, "Let us pray," a divine influence seemed to rest upon all present. His prayers were not mere pious mental exercises, they were devout inspirations.

No one can form an adequate conception of what Dr. Payson was from any of the productions of his pen. Admirable as his written sermons are, his extempore prayers and the gushings of his heart in familiar talk were altogether higher and more touching than anything he wrote. It was my custom to close my eyes when he began to pray, and it was always a letting down, a sort of rude fall, to open them again, when he had concluded, and find myself still on the earth. His prayers always took my spirit into the immediate presence of Christ, amid the glories of the spiritual world; and to look round again on this familiar and comparatively misty earth was almost painful. At every prayer I heard him offer, during the seven years in which he was my spiritual guide, I never ceased to feel new astonishment, at the wonderful variety and depth and richness and even novelty of feeling and expression which were poured forth. This was a feeling with which every hearer sympathised, and it is a fact well-known, that Christians trained under his influence were generally remarkable for their devotional habits. [6]

Dr. Payson possessed rare conversational powers and loved to wield them in the service of his Master. When in a genial mood-and the mild excitement of social intercourse generally put him in such a mood-his familiar talk was equally delightful and instructive. He was, in truth, an improvisatore. Quick perception, an almost intuitive insight into character, an inexhaustible fund of fresh, original thought and incident, the happiest illustrations, and a memory that never faltered in recalling what he had once read or seen, easy self-control, and ardent sympathies, all conspired to give him this preeminence. Without effort or any appearance of incongruity he could in turn be grave and gay, playful and serious. This came of the utter sincerity and genuineness of his character. There was nothing artificial about him; nature and grace had full play and, so to say, constantly ran into each other. A keen observer, who knew him well, both in private and in public, testifies: "His facetiousness indeed was ever a near neighbor to his piety, if it was not a part of it; and his most cheerful conversations, so far from putting his mind out of tune for acts of religious worship, seemed but a happy preparation for the exercise of devotional feelings." [7] This coexistence of serious with playful elements is often found in natures of unusual depth and richness, just as tragic and comic powers sometimes co-exist in a great poet.

The same qualities that rendered him such a master of conversation, lent a potent charm to his familiar religious talks in the prayer-meeting, at the fireside, or in the social circle. Always eager to speak for his Master, he knew how to do it with a wise skill and a tenderness of feeling that disarmed prejudice and sometimes won the most determined foe. Even in administering reproof or rebuke there was the happiest union of tact and gentleness. "What makes you blush so?" said a reckless fellow in the stage, to a plain country girl, who was receiving the mail-bag at a post office from the hand of the driver. "What makes you blush so, my dear?" "Perhaps," said Dr. Payson, who sat near him and was unobserved till now, "Perhaps it is because some one spoke rudely to her when the stage was along here the last time."

Edward Payson was graduated at Harvard College in the class of 1803. In the autumn of that year he took charge of an academy then recently established in Portland. Resigning this position in 1806, he returned home and devoted himself to the study of divinity under his father's care. He was licensed to preach in May, 1807, and a few months later received a unanimous call to Portland, where he was ordained in December of the same year. On the 8th of May, 1811, he was married to Ann Louisa Shipman, of New Haven, Conn. An extract from a manly letter to Miss Shipman, written a few weeks after their engagement, will show the spirit which inspired him both as a lover and a husband:

When I wrote my first letter after my late visit, I felt almost angry with you and quite so with myself. And why angry with you? Because I began to fear you would prove a dangerous rival to my Lord and Master, and draw away my heart from His service. My Louisa, should this be the case, I should certainly hate you. I am Christ's; I must be Christ's; He has purchased me dearly, and I should hate the mother who bore me, if she proved even the innocent occasion of drawing me from Him. I feared that you would do this. For a little time the conflict of my feelings was dreadful beyond description. For a few moments I wished I had never seen you. Had you been a right hand, or a right eye, had you been the life-blood in my veins (and you are dear to me as either) I must have given you up, had I continued to feel as I did. But blessed be God, He has shown me my weakness only to strengthen me. I now feel very differently. I still love you dearly as ever, but my love leads me to Christ and not from Him.

Dr. Payson received repeated invitations to important churches in Boston and New York, but declining them all, continued in the Portland pastorate until his death, which occurred October 22, 1827, in the forty-fifth year of his age. The closing months of his life were rendered memorable by an extraordinary triumph of Christian faith and patience, as well as of the power of mind over matter. His bodily suffering and agonies were indescribable, but, like one of the old martyrs in the midst of the flames, he seemed to forget them all in the greatness of his spiritual joy. In a letter written shortly after his death, Mrs. Payson gives a touching account of the tender and thoughtful concern for her happiness which marked his last illness. Knowing, for example, that she would be compelled to part with her house, he was anxious to have a smaller one purchased and occupied at once, so that his presence in it for a little while might make it seem more home-like to her and to her children after he was gone. "To tell you (she adds) what he was the last six memorable weeks would be altogether beyond my skill. All who beheld him called his countenance angelic." She then repeats some of his farewell words to her. Begging that, she would "not dwell upon his poor, shattered frame, but follow his blessed spirit to the realms of glory," he burst forth into an exultant song of delight, as if already he saw the King in His beauty! The well-known letter to his sister Eliza, dated a few weeks before his departure, breathes the same spirit. Here is an extract from it:

Were I to adopt the figurative language of Bunyan, I might date this letter from the land of Beulah, of which I have been for some weeks a happy inhabitant. The celestial city is full in my view. Its glories beam upon me, its breezes fan me, its odors are wafted to me, its sounds strike upon my ear, and its spirit is breathed into my heart. Nothing separates me from it but the river of death, which now appears but as an insignificant rill, that may be crossed at a single step, whenever God shall give permission. The Sun of Righteousness has been gradually drawing nearer and nearer, appearing larger and brighter as He approached, and now He fills the whole hemisphere, pouring forth a flood of glory, in which I seem to float like an insect in the beams of the sun, exulting yet almost trembling while I gaze on this excessive brightness, and wondering, with unutterable wonder, why God should deign thus to shine upon a sinful worm. A single heart and a single tongue seem altogether inadequate to my wants; I want a whole heart for every separate emotion, and a whole tongue to express that emotion. But why do I speak thus of myself and my feelings? why not speak only of our God and Redeemer? It is because I know not what to say-when I would speak of them my words are all swallowed up.

And thus, gazing already upon the Beatific Vision, he passed on into glory. What is written concerning his Lord and Master might with almost literal truth have been inscribed over his grave: The zeal of Thy house hath eaten me up.

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