3tljata. Neuj imk WORDSWORTH COLLECTION MADE BY CYNTHIA MORGAN ST. JOHN ITHACA. N. Y. THE GIFT OF VICTOR EMANUEL CLASS OF 1919 m ■:4>».V. ^ys2;< l^?feS4' I yis^ :::■■'" !^I^3. .yv> <■•. iV'^^' ^nMoi. cZu^ '^Q^hLt^ u /^ Cornell University Library The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924104090612 jSTe-vc^Toxfc, Baxp er ek. Jfrro£Lier e LIFE, LETTERS, LECTURES, AND ADDRESSES OF FREDK. ¥. ROBERTSON, I.A., INCUMBENT OF TRINITY CHAPEL, BRIGHTON, 184rr— 18G3. COMPLETE IN ONE VOLUME. NEW YORK: HARPER & BROTHERS, PUBLISHERS, FRANKLIN SQUARE. ^0% S RMC ^ LIFE AND LETTERS OF FREDK. W. ROBERTSON, M.A.. INCUMBENT OF TRINITY CHAPEL, BRIGHTON, 1847-53. EDITED BY STOPFORD A. BROOKE, M.A, BONOBABV CHAPLAIN IN ORDINABY TO TR£ q.UEEN. o RMC ^ LIFE AND LETTERS OF FREDK. W. ROBERTSON, M.A.. INCUMBENT OP TRINITY CHAPEL, BRIGHTON, 184T-53. EDITED BY STOPFORD A. BROOKE, M.A., HCNOBABY CHAPLAIN IN OnWNAKY TO THE ftUEEJT. INTRODUCTION. The " Life and Letters of Frederick W. Robertson " has now been two years before the public, and has passed through four editions. It is hoped that the present edition will bring the book into contact with a larger circle of readers. The matter is in all essential re- spects identical with that of the original two volumes. No abbrevi- ations have been made ; a few alterations only in the arrangement of the letters seemed advisable, and a few additional notes have been inserted. Not one of the letters has been omitted ; on the con- trary, a few are added, which have come to hand since 1865. The rapid sale of the previous editions proves the undiminished interest of the public in Mr. Robertson's life and character. The testimony of the reviews to the influence and value of his teaching, whether in sermons or letters, has been generous and comprehensive. Nor has this been confined to those who are in hannony with the tone of his mind, or agree with his opinions. A tolerance, a just weight given to his life, as distinguished from his theological views — a desire to find out the good and not the evil in the man whom they, nevertheless, oppose as a teacher, have marked the generality of the Evangelical, Anglican, and Dissenting reviews. It is pleasant to feel how much in twelve years the tone of criticism has altered for the better. There have been, with two miserable exceptions, no senseless imputations of infidelity or rationalism, no implied slander, no attempts to push forward " the truth " by depreciating or stain- ing Mr. Robertson's character. The educated and gentlemanly par- tisans of that school which most strongly opposes Mr. Robertson's theology have spoken of him with kindness and Christian charity. Of those who have reversed this mode of action I need not speak. The Ethiopian can not change his skin. It has seemed to me, in sending out this book in the form in which it will probably continue permanent, that this is the fitting place to speak of a few of the more salient criticisms which have been made upon the biography and its subject. It has l^een said by some critics that there is no adequate account given in this book of the " extraordinary " alteration in Robertson's opinions which took place at Cheltenham. But there was very lit ■■ tie to record till the moment of change arrived. Like all radical changes, it was the product of numberless small, and in themselves unnoticeable things — passing conversations, passing events, slight shocks, the books he read, the reflex action of his sermons on his own mind, and the set which the current of his thoughts took under the ereneral influences I have described in the text. It was a great vi Introduclion. change, but not greater than that which occurs again and again in the history of men who are forced to win faith out of doubt. It seems sudden and unexpected, but in reality it extended over three or four years. It is because we do not see the steps which led to it, and because its crisis came in a moment — that it appears to be ex- traordmary. But it was no more extraordinary than is the rapid development of a plant when it is removed irom a soil unsuited to it into one entirely congenial to its nature. It may be said that it is this very process of removing on which information is required, and little or none given in the biography. The fact is, all that could be given was given. There were no diaries of his feelings kept by Mr. Robertson. There were no letters written during that period which could be used. Those who knew him best seem to have known lit- tle about the workings of his mind, and all that they knew has been embodied in the biography. It was a slow and insensible growth — and I do not think he was conscious himself of its full meaning till just before the crisis came. Moreover, even had he written diaries at that time of his spiritual life — had he dissected himself in these, and watched hour by hour the progress of his soul, and recorded it — I would not have given it to the world. It is a diseased state of the public mind which de- mands to look into the heart of a man and to see it in all its naked- ness ; and nothing would have induced me to gratify this morbid curiosity. There are persons who wish to have eveiy thing explain- ed to them with mathematical precision — even the secret progress of the soul. I am glad not to have satisfied such persons, and if I could I would not have satisfied them. The " Record " newspaper, to which my thanks are due for the striking confirmation which its review has given to Robertson's se- vere judgment of its mission and sjiirit, has brought against me two charges of inaccuracy. It contradicts my cleclaration that it had re- asserted, after Robertson's death, a charge of socialistic opinions against him. In reply, I quote the passage on which my opinion was founded ("Record" newspaper, December 27, 1853). "It will be remembered that Mr. Maurice, Mr. Kingsley, the late Mr. Robert- son of Brighton, Mi\ Ross, and others of the same school, were all mixed up, a few years ago, with schemes of Christian Socialism." Captain Robertson sent two indignant denials of this charge to the " Record." They were inserted January 5th and January 12th, 1854 ; and the letter of the latter date was accompanied by an introduction, in which the editor states that the wrong done to Mr. Robertson, and complained of by his father, was " purely imaginary." It was not so at least to Captain Robertson, nor, as it seems, was it altogether so to the " Record ;" for in its first review of Robertson's Life there oc- cur these words : " In the beginning of 1854, we received a long letter from Captain Robertson, defending his son from the charge of socialism, implied in a short paragraph, in wliich he was named as having been associated with Maurice and Kingsley." The words I have italicized are a sufficient answer to the " Record's " accusation of inaccuracy. They prove, from its own columns, that if the charge of socialism was not defined, it was at least^ implied. Every one knows the way in which the " Record " does its work ; and in this Introduction. vii case, even after inserting Captain Robertson's two letters of contra- diction, it managed, in a comment upon them, to imply the charge over again. " We trust," it says, " on the contrary, that he (Mr. Rob- ertson) was saved from falling into the abyss of error round which he seemed to sport, and that, whilst numbered with Christian So- cialists," etc., etc. The second charge of inaccuracy is thus expressed : " It is an- other of Mr. Brooke's strange blunders to insert two letters from Mr. Maurice, which he alleges, without inquu-y and contrary to fact, to have been ' part of a correspondence published in the columns of the " Record." ' " I reply, that I am right, and the " Record " wrong. The two letters from Mr. Maurice did appear in the " Record," Jan- uary 12, 1854. Robertson has been accused of that which is called "negative theology." No accusation can possibly be further from the truth. If he spoke strongly against views, in his opinion erroneous, he nev- er did so without bringing forward a positive view on the subject, lest men should be left with a soul empty, swept, and garnished. His continual effort to bring into clear light the living spirit of dog- mas, forms, and even of errors, marks the positive character of his teaching. Above all, he insisted on the historical reality of the Life of Christ. He preached those facts as the foundation of all spiritual life; and he held that with the loss of the reality of the incarnation, the childhood, the temptation, the daily life, the miracles, the death, and the resurrection of Christ, we should lose Christianity. In this he differed, ah initio^ from all forms of negative theology ; and, at the same time, it resulted from the same antecedent that he differed from every form of theology which seeks to reduce all minds to one mode of doctrinal conception. For he rested on a life, not on a sys- tem. He did not deny the necessity of a system of theology, but he did deny the necessary permanence of any system. Christianity was founded on a Life, the spirit of which was infinite, and capable of in- finite ex2Dansion. It would, therefore, be necessarily born again and again under new forms, conditioned by the character and thought of the several countries and ages it existed in. But all this continu- ance, under diverse forms, of Christianity, depended, in Robertson's mind, on the historical reality of Christ's person and Christ's life. Probably, had he been asked what he thought of the " negative theology," which has now intruded upon the skirts of liberal theol- ogy, he would have quoted Goethe's words as an answer: "Every work of opposition is a negative work, and a negation is a non-enti- ty. When I have called the bad bad, have I gained much by that ? But if, by chance, I have called the good bad, I have done a great wrong. He who wishes to have a useful influence on his time ought to insult nothing. Let him not trouble himself about what is ab- surd, let him consecrate all his activity on this — on the bringing to light of new good things. He is bound not to overthrow, but to build up." I have quoted these wise words, because they express as clearly as possible one of the fundamental tones of Robertson's mind, and one of the chief characteristics of his teaching. It was part of his work, then, to assimilate within himself all that was true in all parties, and viii Introduction. to exhibit the truth of which any error was a perversion by bringing it face to face with the error. There is a no))le passage in Spenser's Faerie Queen., wliere the false Florimell, who liad been formed of "purest snow in massy mould congealed," and whom "a wicked spright, yfraught with fawning guyle," inhabited — the snow signify- ing the coldness, lifelessness, and slii^pery nature of all false repre- sentations of any truth or beauty : and the guileful spirit — the se- ducing nature of untruth in the garb of truth — is at last brought face to face with the true and living Florimell, " like the true saint beside the image set," and how then the " enchanted damzell van- ished into nought." It is a picture of Robertson's mode of dealing with false representations of doctrinal or moral truth. He brought them face to face with the real truths they counterfeited. His teach- ing has had the effect of extending far beyond its usual sphere this mode of action, out of which alone a true toleratiorr can arise, and the result has been the establishing on a wider basis of the idea of the necessary manifoldness of Christian thought which, it is so im- j)ortant to keep before our eyes, and which we are always in danger of losing. There is even among those who call themselves Liberal Churchmen a tendency towards an. intolerant denunciation and scorn of those whom they think less advanced than themselves. This is striking at the very keystone of the arch of their building, and, if the blows of this intolerance are continued, the result will be as fatal to the Liberal as it has been already to other parties in the Church. This sort of work is making them into a mere party ; and tlie moment a movement in the Church becomes, in essence, a party movement, it receives the seeds of death. The liberal school will be productive and powerful as long as every man in it is not so bound down by the exigencies of party as to lose that individuality, inde- pendence of thought, freedom of development, and variety of char- acter and teaching, which make at present the special strength of this school of theological thought. Liberal theologians ought to see and allow, if they would make then- toleration perfect and grad- ually win their opponents to their side, that at present a certain class of minds can not a^^proach God except through the channel of Evangelicalism, and another only through the channel of High- Churchism, just as these classes, in their turn, should see that the more modern form of theology is necessary as a means of arriving at God to another cast of mind and character. It is this union in di- versity wliich ought to be seized as the first principle of a Church, and to the reception of this principle Robertson's teaching, in spite of his intolerance of a certain type of evangelicalism, directly tend- ed, and is tending. I may mention, in connection with the above, that those evangel- icals who repudiate with pain the "Record" as their exponent, have complained that Mr. Robertson did not do justice to them, that he speaks of them in an unchristian manner, and that I have disfigured the pages of the Biography by exhibiting a hatred of Evangelicalism, With regard to myself, I have consistently refrained from doing that which has been imputed to me. I have known too many noble workers and Christian warriors belonging to that school to speak of it with hatred. I confess that I abhor the spirit in which the " Rec< , Introduction. ix ord" and its followers and admirers strive to defend their position of infallil^ility and persecution, and I think it the very spirit of the devil ; but I equally hate that spirit when it is manifested by any school, Anglican, Tractarian, or Liberal. I do not abhor it because it may belong to this or that party — I abhor it because it is the con- tradiction and the enemy of Christianity ; and I inserted that letter of Robertson's which has been so much spoken of, because I Ijelieved that the fierce language he used was well deserved, and I hoped that it would cling — because he was there attacking not religious feelings or iiitellectual error in doctrine, but a base and lying spirit, and that to l^rand it with a name which expressed its infamy was clearly a righteous act. But I should as soon have thought of confounding all Evangelicalism with the "Record" as I should have thought of con- founding all Christianity wi-th denunciation of the religious opinions of others. It is true I have said that Evangelicalism had a weaken- ing effect upon Robertson, and that when he escaped from it he sprang from a dwarf into a giant, and I suppose it is the extreme truth of that — it lies on the surface — which has irritated these crit- ics. But they have quite mistaken me. I do not hold that Evan- gelicalism has a weakening effect upon all men. It would be ridicu- lous to say that their system enfeebled such men as Scott, Wilber- force, or Venn. On the contrary, it strengthened them, and they coulcl not have done their work in an atmosphere of Liberal theolo- gy. But Robertson was differently constituted. That air which they breathed easily choked Robertson, and change of air gave him life, power, and mental energy. I spoke of the effect of Evangelicalism not on all men, but on tlih man, and to acciise me of intolerance in stating a fact of this kind is like accusing an Englishman of insular exclusiveness because he says that he could not live with any pleas- ure under the irritating, daily restrictions of French Imperialism. With regard to Robertson himself, I have always felt, and I have stated it, that he showed scant justice to the Evangelical School. He undervalued their efforts, and he did not allow sufficient merit to their theology. It was the only exception to his large and healthy tolerance. But he was a man and not an angel, and I never attempt- ed to exhibit him as superhumanly perfect. There are few who ar- rive at faultless tolerance, and those who do often do so from a de- fectiveness in their nature of noble anger and enthusiasm. I confess I would, in many cases, rather keep the latter, with the spice of intol- erance which distills from it, than, in losing the intolerance, find the man afflicted with a rigid prudence and a cold indifference. More- over, Robertson had, as I have said, some excuse. In London, and in great towns, the poison of religious virulence is diluted by the multi- tude of opinions — in the country the distance at which clergymen live from one another disperses the venom. But in places like Chel- tenham and Brighton it is concentrated, and Robertson being almost alone, with one or two exceptions who were passive, found it coming drop by drop upon his head. It is scarcely in human nature not to feel indignant and sometimes to let loose one's indignation, and it is not unnatural, as in Robertson's case, to fixll into the mistake that the spirit he suffered from in Brighton was the characteristic spirit of the school which was foremost in the attack upon him. X Introduce tion. The criticism whicli the Dissenting reviews have given to Robert son's career has been uniformly generous, and marked by a fresh and intellectual appreciation of his life and work. This generosity is the more remarkable, because Robertson used now and then somewhat strong expressions about Dissenters in his recoil from theu* want of union, and from their consequent loss of power. On looking back upon the last few years, and seeking for the re- sults which have flowed from Robertson's sermons, and from the publication of his letters, perhaps the greatest is the extension of lib- eral religious thought among those who would not have received it from any other man. It has filtered into the minds of thousands who would refuse to read the works of others of the Liberal school, but who can not help reading Robertson. His teaching, for exam- ple, is largely modifying Evangelicalism, because the higher Evan- gelicalism is capable of modification. In Ireland, and especially in Dublin, Robertson has had a very decided influence upon the preaching of many of the clergymen. In England, I have heard from every quarter of men of anti-liberal tendencies being changed — the whole basis of their theological thinking altered — by the reading of his sermons. It is not ditficult to find the reason of this. The fault of most of the sermons of the Liberal school is a Avant of emotion. They are often, too, purely efforts of the intellect. Often they want fervor — personal enthusiasm for Christ, pietistic warmth — appeals to the heart. In one word, they want the very element which made the sermons of the early Evangelicals tell so forcibly upon their hearers. Now Robertson possessed this fervent emotion- al piety, and he had derived it from his early connection with Evan- gelicalism. Such men as Shneon, ISre-ni:on, and others had an al- most mystical ardor of devotion, from which Robertson had diamk deeply. This was increased in him by his eager reading of such ser- mons as those of Newman and Manning, who were as fervent as Sim- eon and Martyn upon another side of Christian feeling. His early sermons exhibit a passionate exaltation of religious emotion, in which thought and logic are all but consumed in love. Afterwards, when he changed, this clement remained in him beneath his intel- lectual work, and made it warm and glowing ; and it is owing to the subtle and insensible influence of this Evangelical element, that he has crept into the hearts of so many of that school, and intro- duced into their teaching the leaven of lilDcral theology. I do not find that Robertson has had any wide-spread influence upon the High-Church party. This party is far more rigid in its sys- tem than the Evangelical, and though more tolerant in words, is less inclined to real toleration. The Evangelicals have the natural in- tolerance which accompanies a strictly dogmatic system, but the High-Church party have not only dogmatic intolerance, but, in ad- dition, priestly intolerance. Robertson's views on the nature of the Priesthood and on the nature of the Sacraments shut him out com- pletely from the sphere of the High-Churchmen. They always speak of him kindly, and with gentlemanly forbearance, but they reject him utterly and with rigid logic from any union with them. While ready with a somewhat patronizing dignity to admit of his life hav- ing claims on their admfration, they are too firmly wedded to their Introduction. xi ecclesiastical theory, which Eobertson repudiated, to permit his in- fluence to affect them. On the more advanced school of liberal theologians Robertson has also had very little influence. He is not radical enough in his views. He is not fond enough of destroying. He has too little to do with the intellectual side of Christianity, and too much to do with the emotional, for their pleasure. They wonder at his being so widely read. They admire his genius, reverence his life, but they find his theology w^eak and behind the age. They do not seem to under- stand that the generality of men really want for life, not an intellect- ual but a heartfelt religion ; and that it is because Robertson has given them the latter, in conjunction with a fair amount of liberal thought and of culture, that he has become the cherished compan- ion, in his sermons and letters, of so large a mass of their country- men. For it is not so much on declared followers of any particular school that Robertson has had the widest influence. It is upon that numerous class of men who are weary of going to church at all, wiio exist apart from any distinct denomination, who wish to be relig- ious, but Avho have turned away, sick at heart, from religions, that Robertson's teaching has told with the greatest eff"ect. Whether this influence will be permanent or not, is another ques- tion. One portion of it will, I am sure, be permanent; that portion which bears on the moral life and spiritual being of men. To all in spiritual difficulty, in doubt or in trouble, to all whom sorroAV has touched or whom suffering has enfeebled, to all those spirits whose sensitive organization has made life so subtle in its varieties of feel~ ing, so difficult to live, owing to the various asjoects in which to such persons both action and thought present themselves, he will always be the comforter and the guide of the way to the highest comfort. To all who are perplexed with casuistry, with the solution of jdccu- liar cases of moral action in which two duties appear to clash, or in which of two duties the highest is to be discovered and chosen ; to all who wish, by the accurate performance of the smallest duties of life, to reach the starting-point of the higher life where Christ re- places the law in our hearts by the Gospel, and coerced obedience to the moral law is succeeded by the willmg obedience which love ren- ders to a righteous Father, Robertson will always be a helper and a director. But considered only as a theological teacher, I doubt if his influence will be permanent. I do not see how it can last, in the rapid advance of the river of religious thought in England. I will try, in conclusion of this introduction, to mark as distinctly as possible Robertson's theological position. He represents the tran- sition period of the theological movement of this century in Eng- land. He was partly a prophet of the old, partly of the new. Hence he is a favorite with all those minds who in this age of inqui- ry have not determined their position. The religious Radical, while admiring his religious thinking, looks clown upon his theological teaching. The defined High-Churchman and Evangelical adopt the same position. The true Liberal clearly recognizes Robertson's posi- tion and Avork, but at the same time holds that to fix himself into another man's mould when time and knowledge are advancing, would deny not only the necessity of progress, but even the princi- xii Introdtiction. pies on wliicli Robertson insisted. But there are tliousands, on as it were a kind of theological bridge, to whom Robertson's teaching is dear, and whom he helps to see their position. Representing, as he did, the transitionary jDcriod some time before it appeared, these men find themselves retlected in him. Some of them cross over to the bank of Liberal Th-eology, others return to the shore they had left. He has helped them to find certainty of opinion, not only by showing them to themselves, but by the whole drift of his moral teaching, which above all else urges men to be true to their convic- tions. Again, his spiritual life, itself travelling through so many phases, has an attraction for such men. They see their own fluctuations there, and either pass on with him to his secure position, or go back, finding that they can not accept his conclusions. As long as this large section of men, who are unsettled, exists, Robertson's influence as a theological teacher will endure. But the moment a man, hav- ing used Robertson thus as a means of determining his position, be- comes a declared Liberal, or retires into the ojiposite ranks, Robert- son, as a theological teacher, though not as an ethical or religious teacher, ceases to be of any use to him. Therefore, when Liberal Christianity, assisted as it is by the march of social, scientific, and political events, becomes the regnant form of Christianity among the educated classes in England, Rol:)ertson will cease to possess his present wide-spread influence as a theologian. JSTevertheless, he will always be read. As a theological teacher, he will always be useful at that point of an inquiring man's religious life when his opinions are floating in solution. At the time of his death, High-Churchmen tried to claim Robert- son as tending to their ^dews. Since his death Evangelical review- ers have declared that he would have returned, if he had lived, to their orthodox fold. So much devotion, such love of Christ has seemed to them quite inexplicable in one who was wandering on the dark mountains of skepticism. Bat such a return Avould have been impossible to Robertson. The principles which formed the very back-bone of his mind were in direct opposition to principles which have been very generally enunciated in the late discussions ; such as the assumed infallibility of the Bible on all questions ; the necessity of stifling doubt ; the repression of all Vvdio stir vc^ theological dis- cussions ; the duty of keeping strictly in the old paths ; the habits of shutting the eyes to difficulties, and of answering opponents Avith- out the requisite knoAvledge ; the denial of the development of doc- trine and of religious progress, and the general depreciation, as an evil to be dreaded, of active and critical inquiiy. In none of these things could Robertson have concurred. He liked war and excite- ment. He believed in progress. He had no fear of God's truth )je- ing overwhelmed. To him Christianity could not lie in danger. I do not think he could have breathed in an atmosphere of obstinate theological optimism. It was not stir, or inquiry, or skepticism which he feared, but unrelenting conservatism and stagnation ; and there are few who will not believe that he was right, few \A\o will not declare, in spite of all our divisions and troubles, that the Church is in a healthier condition than it was twcntv vcars ac;© — ■ Introduction. xiii wlio will not liope, taking tlie very excitement as the ground of the hope, that the Church is advancing towards that condition of well- established health which is characterized by the possession, not of the spirit of fear, but of power, of love, and of a sound mind. A writer in the " Revue des deux Mondes" of February 1, 1867, saj's : " Should yovi ask now what is the present condition of Christianity in France, I answer, look at the two opposed camps where a rem- nant of life exists, one for the attack, the other for the defense of the Christian faith. Then look beyond these two camps, and what do you see remaining ? An innumerable crowd, inert, inanimate, a ver- itable Dead Sea in which no living being dwells. That is the world you must reconquer. This 'insouciance — torpeur — engourclisse- ment ' of the souls of men — this is the wound which is eating into our society — this is the real disease of the age." Kow it is this state which this writer so deplores, from which we in England, at least, are rescued. We live in a world of religious excitement, from the highest to the lowest ranks. We are going through a religious rev- olution, and it is not impossible that we shall manage it vath as much wisdom as v/e managed in 1688 our political revolution. " It is not very long ago," says another French writer, whom I quote from memory, " since some sentimental politicians discovered the model empire in China. They contrasted Europe torn with theolog- ical disputes — rent asunder with wars and revolutions — laboring like a ship in a hurricane, with the quiet national life and the unin- terrupted paradise of peace which for centuries had prevailed in China. But what is the true view ? China is dying of prolonged infancy. Europe is still fall of life — of faith in the future — of belief in itself" If we insist on reducing the Church to the standard of China, it will die, and deserve to die ; if we accept, as necessary elements of the Church in the age in which we live, the excitement, controversy, criticism, revolutionary opinions which are now disturljing us, and set ourselves to find means of bringing order out of disorder, we shall step soon into a more vigorous existence than ever. I am cer- tain that would have been Robertson's opinion. I shall not readily forget the fervor with which I heard him read, " Ring in the Christ Avhich is to l)e." No one holding such principles could have found a home in Evan- gelicalism, or have retired into that High-Church system which holds that the Christianity — and practice and ritual — of the past are bet- ter tlian those of the present or the future. I am far from deprecia- ting the noble and honorable work which the two conservative par- ties in the English Church have done, and may yet do. There are principles at the root of Ritualism, or rather lying hidden in it, which it would be a misfortune to the Church to lose, and which will probalily, as time goes on, shake off the mists of error which now conceal them, and come forth into clear light to help forvrard the march of Christianity. There are hopes, and I think with good grounds, that the large Evangelical party in the Church will soon, if it has not done it already, take up more liberal ground and revive into a LiJx'ral-conservative condition. This is earnestly to be de- sired, for it is most important that there should be a strong opposi XIV Introdtiction. tion to prevent the Liberal theologians from going too fast for Chris- tian safety. But one thing at least is necessary for the existence of such an opposition — that it should allow that theology has not reached its ultimate expression, and that it should reserve its strength, not to oppose all extension of theology, but only an uncon- sidered, hasty, and unwise extension. Theology is not Christianity, it is the scientific exposition of Christianity ; and to declare that it is now perfect is to degrade it from the ranks of all true sciences, which are always relative, perfectible, and therefore can not be de- livered to man in a moment. Those who say that no higher views of truth can be given or discovered by theology, say that we have exhausted the meaning of the words of Christ — tantamount to the absurdity of saying that we have exhausted the Infinite — and make of theology, not the temple, but the sepulchre of the human mind. To views such as I have expressed in these latter pages the whole of Robertson's teaching tended. Those who embark upon the river of his thought, and do not leave it, are carried out into this sea. It has its dangers, its quicksands, its deceitful currents ; and it needs, especially now, wary sailing and good pilots, but it ought to be a subject of earnest thought Avhether it is better to be sailing there, on to something better in the Infinite, or riding at anchor in a tranc^^uil, land-locked bay. PREFACE TO THE FIRST EDITION. There would seem to be no apology necessan^ for presenting to tlie public the Life and Letters of Frederick W. Robertson. The abiding influence of his published wi'itings on all those read- ers who are capable of being interested in spiritual questions and in Christian experience, has awakened in them a desii'e to know more of his career. Constant allusions made in the public press and in reviews to his pre-eminence as a preacher, the wide diffusion of his sermons not only over this kingdom, but also over part of the Continent and of America, the interest in his teaching, which now (more than twelve years after his death) is increasing rather than diminishing, have led men to ask whether his life corresponded to the ideal pictured in his writings — whether his private letters would be worthy compan- ions of his public utterances. The friends who lived with him and loved him — his congregation, and especially those working-men of Brighton Avith whom he was connected — have long and eagerly wished to have some record of his life. Those, on the other hand, Avho knew him not, but who, since his death have learned to reverence him as their teacher — who have found in his sermons a living source of impulse, a practical direction of thought, a key to many of the problems of theology, and, above all, a path to spiritual freedom — these, with an amount of feeling rarely given to one personally unknown, have hoped to possess some more intimate memorial of him, without whose life they had not lived. For these reasons this book has been undertaken. The publication of Mr. Robertson''s letters was considered to be of great importance. They seemed to add a personal interest to his sermons, to exjDlain fully his mode of thought, to indicate the source and progress of many of his views, and to supplement his general teaching. They are full of tender human thought, of sul^tle and del- icate feeling, and of much tried and suggestive experience. They possess, also, in common with his sermons, a peculiar literaiy interest. This interest lies not so much in the originality of their ideas as in the mode in which these ideas are represented. The choice of words in them is remarkable. There is sometimes a hap- py indefiniteness which belongs to and which suggests the infinite nature of the things discussed. A spirit pervades them which influ- ences unconsciously their reader, and renders him receptive of their truths, by inducing in hhn a kindred tone of heart. Even Robert- xvi Preface to the First Edition. son's slight sketches of an idea, traced perhaps in a single sentence, contain the naaterials for a finished composition. If he is not a cre- ator, he is eminently a lucid interpreter of thought. It is in this power of apt, logical, and striking expression that the chief literary interest of his writings consists. I can not but believe also that tli« noble, truthful life he lived, and the "very courageous" battle which he fought, will have an influ- ence as real and as helpful as his sermons. The inadequacy with which this life has been represented can not be more a subject of regret to his friends than it is to myself The fault can only, perhaps, be pardoned for the sake of the love and reverence with which the following pages have been written. I have to thank many of his friends, and especially his father, Captain Robertson, for their assistance and advice. I wish to draw attention to the interesting letters written from the Tyrol to Mrs. Robertson, and collected in the first Appendix, and to those from some of his friends which are inserted in the text and in the second Appendix.* In conclusion, I must regret the delay in the appearance of this book. It is due partly to my absence from England, but chiefly to my desire to make the collection of Mr. Robertson's letters as com- plete as possible. The arrival of new matter has often compelled me to recast whole chapters, and I have waited for months in the hope of ol^taining an important correspondence, and found, at last, my Jioi^e in vain. Stopfokd a. Brooke. London, Sept. 15, 18G5. ■"* In tL;s edition iucoiporated with the body of the work. CONTENTS CHAPTER I. PIrth of P. W. Eobertsou.— Childhood. — Love of Nature. — Chfiracter as a Boy at ths Academy in Edinburgh. — Youthful Interests. — Choice of Profession. — Military En- thusiasm.— Studies for the Indian Service.— Circumstances which led him into the Church. — Enters Oxford. — Contact with Tractarianism. — Religious Views and Chris- tian EtTort. — Reading. — Arnold and Wordsworth. — Speaking at " the Union." — His Opinion as to the Position of a Popular Preacher.— Two Letters recalling his College Life. — Ferment of his Mind at Oxford. — Letter expressing his Opinion of the Tract School and his Desire for a Military Chaplaincy. — Examination for De- gree. — He Studies for Ordination.— Letters reviewing the Position of the English Church Page 24 Letter Letters from May, 1S3S, to June, 1840. I. Reading. — Oxford Donnishness 46 II. Desire for the Coming of Christ 47 HI. Conversation with an"" Infidel " 47 IV. Separation from his Brother 48 V. Anticipations of the Difficulties of the Ministry 48 VI. To a Friend whose Birthday approached 49 VIL Farewellto Oxford 50 CHAPTER II. Passage from Collegiate to Active Life.— Growth of his Christian Faith.— Early Sad- ness of his Heart.— Ordination.— Curacy at Winchester.— First Appearance in the Pulpit.— DitHculties of his Work — Letter recalling his Life in Winchester.— Success as a Minister.— Description of him by a Friend.— Spiritual Life.— Devotional Read- ing.— Prayer.— Preachiug.— Despondency arising from Illness.— Examination for Priest's Orders.— Close of Ministerial Life at Winchester.— Continental Tour.— Geneva and its Parties 51 Jjettcrs from SeiJtemhar 17, 1840, to August 3, 1841. VIII. On first entering the Ministry 07 IX. To his Brother, on his Work .'!.......!!!..!..!.'.!.'..!!!. 67 X. To a Fi-iend, on the same Subject .'...'..!!!!!'..!..'. 63 XL Justification by Faith 68 XII. Aspiration after greater Self-devotion .".".'! 68 XIIL Geneva; Discussion with M. Malan on "Assurance"— with M- on the Deity of Christ 09 CHAPTER III. Marriage.— Death of his Sister.— He takes the Curacy of Christ Church, Chelten- ham. — Character and Influence of his Preaching.— His Despondency audits Causes. — His Influence in Society His Conversation. — His daring Character. — His Read- ing. — Extracts and Letter throwing Light on his Spiritual Development. — Influ- ences which contributed to the Change in his Opinions. — Progress of this Change. — Its Crisis. — He leaves Cheltenham for the Continent '70 xviii Contents. Letter Letters during his Journey. XIV. Arrival at Innsprnck. — Description of his Feelings. — Tomb of Hofer. — Chamois -Huutiug. — Lassitude of Heart and fiestlessness. — Walk to Botzen Page 87 XV. Account of Mental Difficulties.— Struggle after Truth.— In the " thickest Darkness" hold fast to Moral GoocL — Perplexity as to the Ministry. —Heidelberg 89 XVI. R(isum6 of the Crisis of Thought through which he was passing 01 Correspondence with Mrs. Robertson. .'. 01 1. Munich and Rubens.— The Journey to Inuspruck.— Loveliness of the Val- ley of the Inn. — Influence of Beauty on a troubled Heart. — Hofer 93 2. Color in the Fir Woods.— Impressions of the Tyrolese and their Religion. ^Storm clouds in the Pass of Ampezzo. — Walk to Corfara. — Magniticent View 94 3. First Impressions do not return ; Record them at once. — The Shepherd's Inn. — The Dolomite Mountains. — Botzen 96 4. Tyrolese Character and Religion. — Religious Superstitious Revereijce. — Dislilvc of English Travellers of the Germans. — I Travel as a Duty, not for Pleasure 97 5. The Stelvio.— Love of Solitude.— Scene alluded to in the Lectures on Poe- try. — Wood Logs in the Torrent 98 6. The Falls at Schaff hausen by Day and Night.— " I have bad Dreams " 99 7. Heidelbei-g. — View from the Terrace 100 8. Decision with respect to Curacy of Christ Church. — Openness to Sympathy. —Plans for the Future lOO 9. Disinclination for Ministerial Work. — luflueuce at Heidelberg over Socin- iaus and others. — He is Encouraged and again Depressed 101 CHAPTER IV. OXFORD. Return to CV.eltenham.— Surrender of Curacy of Christ Church.— He accepts the Charge of St. Ebbe's, Oxford.— Position in "Relation to the Hiiirh Church and the Evangelical Parties.— Results of his Work on the Parish of St. Ebbe's and on him- self.— Trinity Chapel, Brighton, is offered to him.— He refuses, but afterwards ac- cepts the ofi"er.— Sad Presentiments 102 CHAPTER V. BRIGHTON— 1847, 1S4S. Arrival at Brighton.— Trinity Chapel.— Death of his Infant Daughter.— Self-analysis and Resolutions on entering on "his Ministry at Brighton. — First Sermon. — Charac- teristics of his Teaching. —Rapid Increase of his ConKresjation. — He is Appreci- ated by Servants and Working-men.— Wide Sphere of his Work at Brighton.— How he met the Questions raised by the Revolutions of 1848.- Afternoon Lectures on the First Book of Samuel.— Results of these Lectures.— He is accused to the Bishop of preaching Political Sermons.— His Reply.— Foundation of the Working-man's Institute.- He is asked to Deliver the Opening Lecture.— His Answer, and his Opinions on the Institution. — Delivery of the First Address. — His boldness of Speech.— Endeavor to reconcile Rich and Poor.— Qualifications which fitted him to be a Mediator jos Letters from August 9, 1847, to Jmiuary 5, 1849. XVIL Reception of the "Address."— The Events of 1848 119 XVIII. Charge of Radicalism. — "Alone with Christ." — Grounds of the Brother- hood of the Race.— Pantheism. — "Baptism of John," and Baptism of the Spirit— " That which calls itself Evangelicanism " 120 XIX. " The Wear and Tear " of ceaseless Preaching „ 122 XX. " Every one is not called upon to be a Martyr for Truth " 123 CHAPTER VI. BRIGHTON — 1849. His Interest in all the Questions which agitated Society.— Clairvoyance and Mesmer- ism.— Speech at the Meeting for the "Early Closing Associa'tiou."— Opposition which M'as roused by his Preaching.— Work, and Hidden Life 123 Contents. xix Letter Letters from January, 1849, to November, 1850. XXI. Eeply to Strictures brought against a Sermon ou the Suicide of Ju- das Page 127 XXII. Ou the Death of a School Friend 131 XXIII. The Character of a Man is measured by the Poets whom he loves 132 XXIV. The true Means of developing our Human Nature 132 XXV. To a Friend about to become a Roman Catholic 133 XXVI. To the same 133 XXVII. To the same 134 XXVIII. Loneliness of Heart ; but Loneliness with Christ 134 CHAPTER VII. His Letters. — Complexity of his Character. — His Sensitiveness. — His Knowledge of Men. — His Life in Society. — Effect of Climate upon him. — Exquisite Perception of Natural Scenery.— Impressions received from Art, and how he used them.— Appreciation of Poetry.— Intensity of Enthusiasm and of Indignation. — His Elo- quence and its Characteristics.— Hatred of the Reputation of a"" Popular Preach- er."— The natural Morbidity and the dangerous Tendencies of his Character.— The Means he employed to conquer them.— His noble Truth and Self-devotion.— Causes of the Gloom which appears in his Letters 135 Letters, August and September, 1849. XXIX. Fichte. — Life in the " Supersensuous " World 147 XXX. "My sins nailed Him to the Tree " , . . 148 XXXI. Who are these who criticise my Sermons ? 149 XXXII. " When I felt the Days before me " 149 XXXIII. Souvenirs.— Joy in Early Morning Air.— Beautiful Aurora.— Delight that a Friend had determined to solve the Mystery of Life 150 XXXIV. Evil of Desultory Reading.— Desultory Life.— Sacrificial Expression. —Fickleness.— Night on the Sea 153 XXXV. Effects of Suspicion on Character.— Is Prayer "of the Nature of a Charm ?"— Where does the Inward Change begin ? 1.54 XXXVI. A Character .....T. 156 XXXVII. Another Character = 157 XXXVIII. " Is Sensibility to Sensuous Beauty necessary for the attamment of the Highest Excellence?" — The Sharpness of saying Farewell to half of One's Being l^S CHAPTER VIII. BRIGHTON, OCTOBER, 1849, TO DECEMBER, 1850. Visit to Cheltenham.— New Interest in the Lives of others and in Ministerial Work. — Depression. — Great Intellectual Activity. — Afternoon Lectures ou the Book of Genesis. — Gorham Case. — Sermons on Bai)tism, on the Sabbath, on the Atone- ment. — Virulent Opposition. — Solitary Position. — Summing up of his Life.— Internal Dissension in the Working-man's Institute. — Proposition to admit Infldel Publica- tions into the Library. — His Speech on the Occasion. — Its Meaning. — Its partial Success. — Reconstruction of the Association. — His Letters on the Subject. — Speech at the Meeting against the Papal Division of England into Dioceses.— Two Letters of Gratitude from Working-men 159 Letters from October, 1849, to December, 1850. XXXIX. Miss Martineau's "Feats on the Fiord." — Religious Superstitions. — Moments of Sacred Rest in Life 173 XL. Effect of Violent Tragedies, e.g. Phedre, on the Mind, also of Specula- tive Reading 174 XLI. Sabbath Observance.— Duty of Cheerfulness in Christian Life 175 XLII. The Blessing of the Lot of Woman.— The inarticulate Sorrows of the World. — How to conquer the oppressive Weight of Time.— Giving Happiness 176 XLIII. Transmission of Letters on Sunday.— The Puritan's Sabbath. — True Basis of a Day of Rest 178 XLIV. Irony and Indignation of Christ. — Resignation of Heart. — Recollection of Swiss Tour 178 XLV. Evil of taking Opiates 179 XL VI. Feelings during the Sunday Services.— Is human Love Idolatry ?— The Mystery of Suffering 180 XX Contents. Letter Letters from Oc^oher,lS-i9, to December, IS^O— Continued. XLVII. St. Paul's Estimate of Women.— Tlie Agony of Skepticism : . Page 18.T XLVIII. The Temperaments of the Northern and Southern Nations contrasted. ISl XLIX. Sunset, and Sympathy with Nature. — Desolate Loneliness with Truth better than a comfortable Life with the Consciousness of beint^ iu Error.— Walk by Night iu Hove Churchyard 1S2 L. Keble's Hymn for the 22d Sunday after Trinity.— Influence of Carlyle. 183 LI. " Walk in the Spirit," etc., etc. — Docs Friendship gain by Absence?. . 164 LII. The Mercy which is Just. — The Poetry of Prosaic Life. — When Solitude is useful to Character. — Keble's Hymn for the 23d Sunday after Trin- ity 1 S.> LIII. Inspiration ISG LIV. Description of a Stormy Day.— Capital Punishment— Keble's Line " Who for the spangles wears the funeral pall ?"^-Shelley's Gloom. — Love of cheerful, healthy Life 187 LV. Source of the Strength of the Will of Christ.— Sins of Thought.— Dr. Channing's Lile.— Did Channing Worship Christ ? 1S9 LVI. Depression.— Keble's Hymn for the 24th Sunday after Trinity. — The Temptation of Christ as enabling him to sympathize with Men 191 LVII. Swedenborg.— Story Illustrating how Skepticism is born of Supersti- tion 193 LVIII. Self-devotiou as a mere Instinct.— Majesty of Law.— Keble's Hymn for the 25th Sunday after Trinity 195 LIX. Eobespicrre's Theory and Practice of the Punishment of Death.— Ad- ministration of the Communion to the Jlurderer.— Superhuman For- giveness. — " Le mystcre de I'existence, c'est le rapport de uos erreurs avec nos peines."— The Trial of Christ, onlij three Years ! 196 LX. Shakspeare"and his Critics.— Healthy Humanity of Shakspeare 198 LXI. "Romeo and Juliet."— Threefold Web of Life.— A Friend's Analysis of the teaching in Trinity Chapel 199 LXII. Keble's Hymii for the Sunday next before Advent.- The Doctrine of the Atonement 201 LXIII. The true ISIode of beginning a Christian Life. — "My God, my God, why hast Thou forsaken me ?" — Christ as Conqueror of all Evil. — Are we guilty of His Death? — Character judged by Handwriting. — "If God is Love why do we need a Mediator ?" ." 202 LXIV. End served by the Mutilation of our Affections. — Rigid Rules do not produce Goodness. — Greek Art. — "Comus." — Deep Sadness. — DilR- cullies of position 205 LXV. January 4, IS.W : Duty of larger Interest in Humanity.— Death of the Queen Dowager 20T LXAT. Anecdotes of the Kaflir War 2(iS LXVIT. The same Subject 209 LXVIII. Afternoon Lectures on Genesis 210 LXIX. Anecdote of the Bishop of Glasgow. — Self-sacrifice. — Walk by the Sea- coast 211 LXX. Humble Resignation 212 LXXI. Relative Priority of Will and Law. — Where can we best worship, alone in the Temple of the Universe, or in a Church with living Men ? 212 LXXII. Need of devotional Reading.— Channing's Life 213 LXXIIT. Advice to a Friend perplexed by petty Domestic Troubles 214 LXXIV. Uselessness of mere Eloquence. — Lessing and Warburton . . .". 214 LXXV. Hatred of Evil.— Sad Fate of an English Lady.— Lessing's Speculation as to Pre-existence. — The " Veracity" of Woman 215 LXXVI. The Gorham .ludgment 210 LXXVII. Sermons on Baptism.— The Phrase "Too Late."— The so-called Means of Grace 217 LXXVin. On Baptism 218 LXXIX. Unconscious Influence.— "The Luxury of doing good?"— Intellectual Cultivation vernus Moral Good.— Lord Byron.— Phedre 220 LXXX. The Truth that God is Love can not be reached through the " Under- standing."— Anecdote of Himself.— The Necessity of the Economy of Truths.— Story of Rogers and "Junius" .". .. 2''2 LXXXI. Analogy of Morning, Midday, and Evening with Human Life — Advau : tage of living by the Sea-side.— Wild Feelings suggested by the stor- mv Sea 224 LXXXII. Speculative and Meditative form of Character contrasted with the Prac- tical and Contriving.— Blessed are they that Mourn , o.;5 LXXXIII. " The Course of true Love never did run Smooth."— Romance in Ear- ly Love 225 LXXXIV. Calmini; Power of English Country Scenery.— Wordsworth's Prelude. —Settled Depression.- To do Good for our ou'ii Sake ?. ; 22G Contents. xxi Letter Letters frovi October, 1849, to December, \850~ Contimiecl. LXXXV. " Ail is Well " Pagu 223 LXXXVI. The final Cause of Sorrow 22S LXXXVII. '■ Macbeth."— Regulation of outward Life 229 CHAPTER IX. 1851. Interest of Mr. Robertson in Social Questions.— Sermon Preached in Mr. Drew's Church to Workiug-men. — He is accused with Mr. Maurice and Professor Kings- ley of Socialistic Opinions. — His Answer. — The "Record'' Newspaper reasserts the Charge after his Death.— Letters of Mr. Maurice on the Subject.— Letters of Mr. iiwbertson oji Professor Kingsley's Sermon.— Letter from Mr. Drew containing Extracts from Mr. Robertson's Letters on the same Subject. — Declining Health.— Lectures on the Epistles to tl:e Corinthians Lecture to Worldug-men at Hurst- pierpoint.— Close of the Year 1S51 .' 230 Letters from March 14 to December 5, 1S51. LXXXVIII. Ruskin's "Stones of Venice." — A clear Conception, or an infinite Feeling of Truths, which is best ? 240 LXXXIX. Changes'in the Representation of the Virgin in Art.— The Virgin as Intercessor with the Father. — Analog()us Idea in "Evangelical- ism." — Truth at the Root of these Ideas.- Truth at the Root of Mariolatry. — Wrongs done to Women 240 XC. Ruskiu.— The way to read much and well.— The System of Louis Blanc 241 XCI. Warning to one entering Loudon Life 243 XCII. To the Same.— Excitement and its Correctives 243 XCUI. Edwardes's " Puiijaub."— " Why was John the most beloved ?"— De- sire for humbler, simpler Li fe 244 XCIV. Fear of Imbecility.— Description of strange Symptoms 245 XCV. Apologue a la Meneuius on the essential difference between the Na- ture of Man and that of Woman 245 XCVT. Opening of the Great Exhibition 24i XCVII. " Non-spiritualitv of the yearning for Death " 247 XCVIII. The Rest of the Future " 24S XCIX. Estimate of his o\\ti Ministry in the Pulpit 248 C. Mode of Looking at Dogmas. — The Opposition to his Teaching, and his Consolation 249 CI. Answer to the Question, " Is it ^vise to read both Sides of the Ques- tions of Religious Truth?" 250 CIL "The Progress of Society ?" 251 CIII. Visit from Mr. Maurice 252 CIV. What Science, in its mode of viewing things, can and can not do 252 CV. On the Book " The Law of Man's Nature " 253 CVL On the same 253 CVII. On an article on Carlyle 254 - CVIII. "The Necessarian Scheme." — The Measure of the Spirituality of " Material Manifestations " 254 CIX. Leigh Hunt.— Coveut Garden Market— Influence of Beauty on Love. 255 ex. Co-operative System 256 CXI. What am I, an Eclectic in Theology or not ? 257 CXn. Visits to the Poor. — Professor Kin'gsley's Sermon.— How to read the Bible ' 258 CXIIL The Pulpit.— Political Preaching.— Preaching for Show 259 CXIV. The possible work of Womanhood in the Future. — Tennyson's Vis- ion of Sin.— Clerical Backbiting 200 CXV. Justification by Faith 261 CXVL The Baptismal Controversv 262 CXVIL Luke xviii. 8.— Reading.— Kossulh 264 CXVIII. Daily Life and Reading. — Speculation and Faith 265 CXIX. Love to Christ. — "If a man love not his brother whom he hath seen," etc. — Kossuth 266 CXX. Attack by the "Record" 267 CXXI. Kossuth.— Transient Enthusiasm.— Policy of Non-intervention 267 CXXII. Eternity and Time.— Review of "In Memoriam " 268 CXXIII. Devout Feeling and Morality. — Socrates. —Hartley Coleridge.— " Binding and loosing Sin " 270 xxii Contents. CHAPTER X. 1S52. Feelings and luterests of Mr. Robertson iu Jauuary, 1852.— His Pleasure in OrnU thology.— His Resolute Labors.— Character of his Sermons.— His Humility, Gentle- ness. — His proud Sternness and Indignation. — Two Anecdotes iu Illustration. — His Eft'orts iu behalf of the Mechanics' Institute.— The two Lectures on the " In- fluence of Poetry on the Working -classes. "—Their Results upou the Working- men — Letters of Mr. Drummond and Lord Carlisle upon the Lectures, aud Mr. Robertson's Replies. —Criticism by the "South Church Uuiou." — Reply ou the points, "that Severance from all Parties aud Maxims is a. first Principle in Seek- ing after Truth;" that "Poetry is always most cultivated iu effeminate Ages." — Visit to Cheltenham. — Sermons preached at Lewes Assizes. — Address presented by the Young Men of his Congregation.— His Speech on the Occasion.— Letter about the Address. — Answer to the Accusation that his change of Views did not give him Peace of Mind.— Letters of Mr. Robertson to one of his Congregation ou his own Ministry, and on his "Deepening Convictiou " that the Truths which he taught were True.— "My Mind has grown by a regular Development year by year." — His Confirmation-class. — The Elections at Brighton in 1852. — Proposition to open the Crystal Palace