Letters 7–19

Letter 7

I WAS very sorrow, sir, to find you gone, on my return from a short absence. . But they who know that everything is God's ordering are satisfied that He orders all for the best. I pray with all my Jieart that He will give you as much courage to withstand the world's judgments as He has done in the perils of war. Is it not a strange inconsistency that men should not fear the wounds which may prove mortal, and involve the soul's perdition at any hour, and yet be so timid, so cowardly under a biting sarcasm, or the criticism of people whom they utterly despise "i Thus ambition — that is to sayi the passionate love of a phantom — renders men fearless amid the greatest dangers, while their trust in an All-powerful God, and the hope of His eternal Kingd6m, cannot Strengthen them against the idle talk -of a hateful impiety. What poor cowards such men are, although they do pique themselves on their strength of mind and their courage! They do but drown natural fear with the excitement of pride and passion. Happy those who fear God^ and so fear nothing else! Happy those who, sitting loose to this world and the blind.praise thereof, know how to be equally fearless amid the dangers of war and the gibes of ungodly:men! They find their all in God, and fear losing nought save Him. Death itself can but give them a crown; it is the end of their troubles, the beginning of their bliss. They no more think of being ashamed of Jesus Christ and His Gospel amid the world, than they would be ashamed to be sane amid an asylum of lunatics.

The chief point in which you are now called to be faithful to the mercy and grace which have been given you, is to let yourself be seen for what you are, a true Christian. Do not be ashamed of Jesus Christ, and He will not be ashamed of you in the Judgment, before His Father's Face. Of course it is right to hide from the world's sight much which should not be displayed; but it must know plainly that you mean to be a Christian, that you renounce all vice, and shun impiety. The real way to spare yourself troublesome importunity and dangerous temptation is not to be neutral. If a man sides openly with religion, there will be murmurs at first, but these are soon hushed, and the world lets him alone; evil associates drop off, and seek what they want elsewhere. . . .

God must love you very much to give you so keen a desire for what is right, and so much to upr

TO AN OFFICER 21 hold you, after so much falling away on your part. Watch, pray, mistrust others, and still more mistrust yourself, so that you may never lose the fruits of such tender mercy. . . . May God keep you, both in body and in soul.

Letter 8

You must not suppose that you are necessarily farther from God because you lose the opportunity of reading good books. When God gives us such an advantage, we owe it to Him to use it diligently; but when He deprives us of it. He will supply the loss in His Mercy. At such times He Himself becomes an interior book to us; He is with us in every difficulty, He lets us hear His gentle Voice in the depths of the soul, teaching us the vanity, corruption, and worthlessness of all that is without/ writing a living, unchanging law in our hearts by His Holy Spirit. Be content, then, so long as you can do no more, with saying your Breviary carefully.' The words which touch you most in the Office will remain in your heart, and you can recall them amid scenes of dissipation where you can neither read nor pray. At such times the world will not be able to hinder you from realising how worthless it is; from lifting up your heart to God, to Whom alone you offer it; from invoking Him trustfully in

• The Minister Colbert had printed a Breviary adapted to familyuse for his owii household, and it is probably to this that F6nelon alludes. - ' every need, from ruling your words according to His law. This, sir, is an interior worship which is unseen of the world, and which escapes its (criticism. If any involuntary distractions break in upon such pious thoughts, do not be discouraged; take them up again quietly, place yourself anew beneath the Hand of God, and you will be almost as though you had never left it. In all such new beginnings make it. a rule to lift up your heart to God, and to offer yourself to Him, at certain fixed hours, and in certain important actions. You will thus insensibly acquire the habit of living as in His Presence, and it will become easy and acceptable to you. ...

Letter 9

. , . The two definitions you make are so correct that there is nothing to add. It is certain that when the foundations are laid of a thorough conversion of heart, a true repentance, and a serious meditation upon all the truths of Christianity in detail, — not in theory alone, but practically, — some people so entirely adapt themselves to these truths, that at last they accept them simply and permanently, without needing to go over the groundwork anew continually. In such a case these great truths all blend into such a real and close drawing to God, that such persons find all they seek in Him,' It is no longer the intellect reasoning and seeking; it is the will which loves, and plunges into boundless.

TO AN OFFICER 23 good. But such is not your condition. You need to walk long in the path of a sinner seeking God. Ordinary meditation is what beseems you; happy indeed if God vouchsafes to let you tread therein. Go oUj then, in the spirit of faith, like Abraham, not knowing whither you go; be content with your daily bread, and remember that in the Desert the manna gathered for a future day grew putrid at once; so true it is that God's children are bound to abide within the limits of His present grace, rather than to anticipate the designs of His Providence for them.

Meditate, then. This is the time for you to meditate upon all the mysteries of our Lord Jesus Christ, and all those truths which you have so long ignored and contravened. When God shall have altogether blotted out the impression, of worldly maxims in your heart, and the Spirit of Jesus Christ leaves no trace of your former prejudices, then it will be time to investigate the leadings of grace in you, and to follow, not anticipate them, step by step. Meanwhile, abide in peace in God's Arms, like a child on its mother's breast. Be satisfied with thinking over your points of meditation simply and easily; let yourself glide on amid such truths as touch you, and which you feel to be strengthening your heart; avoid all mental efforts which excite the brain, and tend less to a pure, straightforward will to please God than to a perilous activity of imagination. Shun, too, all subtle trains of thought; confine yourself to simple considerations, and go often over those. People who pass rapidly from one subject of meditation to another only foster their inquisitiveness and their unrest; they distract their minds by an over-abundance of ideas. You should give time for each truth to throw out deep roots in the heart; for knowledge is not the only matter, that which is essential is love. Nothing brings on indigestion so much as eating largely and hurriedly. Try to digest each truth leisurely, if you want to suck out its juices for your real nourishment But there must be no anxious selfdissection: remember that your meditation will be good in proportion as you make it without stiffness, excitement, or anxiety.

I know well that you will be troubled by many distractions; but the only thing to be done, if you would keep attentively to your subject, is to bear them without impatience, and let them melt away every time, that you find yourself wandering. While you do this your involuntary distractions will not harm you, while the unbaffled patience with which you bear them will profit you more than a more untroubled prayer, in which you would find greater satisfaction. The true way to overcome distractions is never to attack them directly and with irritation, never to be disheartened because of their extent or duration.

Letter 10

I THINK that my last letter answered all your questions. The matter for you now is to occupy-

TO AN OFFICER 25 yourself quietly with the subjects you have selected. This you should do as simply as possible, and to this end I would say: — Do not burden yourself with a number of different reflections on each subject, but pause just so long on each as it supplies food to your heart. By degrees you will get accustomed to look fixedly at truths, without jumping from one to another; and such a steady, fixed gaze at each great truth will tend to deepen its hold upon your heart. You will gain the habit of pausing on points out of liking and calm acquiescence; whereas for the most part people only glance at them with a passing consideration. This will be the true foundation of all that God may vouchsafe hereafter to work in you; and it will tranquillise the natural activity of your mind, which is perpetually seeking something new rather than diving deeper into what it has already accepted. All the same, it is not well to force yourself to go on meditating on any special point when you find no more life in it; I would only have you linger on it until you feel that you can get no more out of it. .

As to affections [in meditation], accept all which the subject may kindle, and let them possess you quietly; but do not work yourself up to great eflforts, which will only exhaust you, excite your brain, and cause dryness, because they would make you dwell too much on your own doings, fill you with a dangerous confidence in your own power of kindling your heart, and draw you too much to sensible satisfaction, so as to mislead you greatly in times of greater dryness. Be content to follow any affective movements which God may raise in vour heart through His truths simply and without premeditation. As to still more elevated matters, do not even think of them; there is a time for everything, and it is most important never to anticipate. One of the weightiest rules of the spiritual life is to abide in the present moment, and not look further. You remember how the Israelites in the Desert followed the pillar of fire or cloud, not' knowing whither it led them. They might only gather manna day by day, otherwise it grew corrupt

The question is not how to go fast, but well If one of your attendants was always trying to get on faster, you would say, " Friend, you will travel fast enough if you never stop, if you follow the route I have appointed, and arrive on the day I have fixed.** This is just what God says to you, and how He would have you serve Him. No will, even in the most important matters, but to follow His Will. Now give all your heed to laying the foundations of the building, digging them out thoroughly by absolute self-renunciation and unreserved yielding to God's orders. That done. He will raise such a building as He pleases on this foundation. Give yourself up to Him, and close your eyes. This walk of faith, such as Abraham's, knowing not whither you go, is a very noble walk, and full of blessings. God Himself will be your Guide, and journey with you as He journeyed with the Children of Israel, leading them through the Desert unto the Promised Land. Happy you, if you let God take entire hold of you, to work according to His own views; not your taste — whatsoever He will.

TO AN OFFICER 2/

XL tHTo tlbe %amr* 0n!|?tl»ttual Heconectioit.

Nothing need prevent you from making an act of recollection in the Presence of God when you are on horseback, and unable to use a book for special meditation. But you should mind: isty Not to use such recollection instead of your meditation, or omit that, when you can so arrange your time as to make it before or after you go out; ind, to add definite acts and reflections from former meditations to this one of the Presence of God, in so far as you can thereby quicken and recollect yourself the better; yrd^ never to weary yourself with this recollection, but to relieve your mind by intervals of innocent amusement as you may find needful. I am sure that by. degrees such consciousness of the Presence of God will become habitual and easy to you. As to your method of meditation, it is good, and you cannot do better than persevere in it. Be cheerful, as. one who has found his real treasure, and has no further need of anything. Take the day as it comes, without anxiety; each day, as our Lord tells us, will " take care for the things of itself." Each day brings its own grace and help as well as its troubles and temptations. Talk freely with God; be simple as a child with Him. The more your will is dead to all the vain longings and unholy pleasures of the world, the more you will be alive to that innocent, childlike happiness which is far beyond the most gorgeous scenes vainly devised by the great ones of this world for their satisfaction How weary and bored they are, poor people, amid their splendour! You wiil laugh at their folly, miscalled wisdom, in your true wisdom, which asks nought save God, and can entef in all simplicity into the joy of the Holy Spirit.

Letter 12

I DO not think you should rigidly carry out the rules you have laid down about games of chance. It is dangerous to make rules which are not really kept. In order to train your servants to faithful obedience, you should lay down no rules save such as you intend to have strictly obeyed, otherwise your authority will be lessened. I should forbid cards to your household, as they are lialle to get excited over such games; quarrels, heavy losses, and not unfrequently dishonesty in consequence of these losses, are apt to be the result. But then to make up, I should supply them with draughts and other amusing games, so as to leave them without excuse for those forbidden, only I would not allow playing for money. With respect to the more educated members of your household, I should be less strict, dealing with them through persuasion, and letting them feel that you do not patronise people who gamble, or who do not know how to occupy themselves. In order to find suitable occupation for them, see what special gift each one has: let one write for you, another will do some

TO AN OFFICER 29 accounts, various little commissions, etc. etc. It is idleness which makes it so difficult to get rid of gambling.

Letter 13

In all things judge others as little as possible. It is a simple course to avoid all such judgments as are unnecessary. This is not indecision, but a simple mistrust of, and practical detachment from, self which should extend to everything. By this means one believes what is to be believed, and one acts when necessary, in all simplicity and without self-confidence. Outside this one judges no man, and one is ready to listen to others, to believe one's self mistaken, to retrace one's steps in childlike humility, if one has erred. Such childlike meekness is what I desire for you. It will bring you infinite peace, both to yourself and as regards your neighbours.

Letter 14

I PRAY God to keep you faithful to His Grace' *' that He Which hath begun a good work in you will perform it until the day of Jesus Christ."' One must bear patiently with one's self without flattery; submitting unweariedly to all that tends to

« Phil. L 6. conquer our tendencies and interior repugnances, until we become open to the impressions of the Gospel of Grace. But this work must be done quietly, and without anxiety; as, too, it should be in moderation, not aiming at doing everything at once. Try to discuss little, but to do a great deal. If one does not take care, One's whole life slips away in theorising, and we want a second career for practice. There is always a risk lest we fancy ourselves to have advanced in proportion to our theories about perfection; whereas al} such grand ideas, so far from really promoting self-mortification, do but tend to foster the old Adam in us through self-confidence. Try to get thoroughly rid of selfadmtration and your own notions of perfection.; this will be a great step gained. Lowliness and mistrust of self with candour will be your foundationstones.

. ... I would have you always on your guard against haughtiness, self-trust, over-decision in speech. Be gentle and humble in heart, by which I mean that your gentle manner should spring from real humility; harshness and want of consideration always come from pride, and he who would grow milder must learn to humble himself from the bottom of his ^eart. A humble heart is always kind and pliable at bottom, even when the outside 4s rough owing to a naturally 'brusque inanner. Watch, pray, labour, bear with yourself without self-flattery. Let your reading and prayer tend to enlighten you as to your faults, to correct then*, and to overcome your natural disposition through God's Help.

TO AN OFFICER 3 1

Letter 15

When you are dissatisfied with X... on any matter, do not condemn her, or give way to your natural tendency to harsh judgments. Bear with her even in her greatest imperfections, and remember that your own are a makeweight. Often beneath a hard, rugged bark we find a vigorous tree full of sap, and bearing excellent fruit; and often a polished, attractive manner conceals much that is false and worthless. Bear with your neighbours continually, judge rarely, continually mistrust yourself, be on your guard against your likings and prejudices. Amuse yourself in your solitude without dissipating your mind, and without exceeding in any diversion. In your prayers give heed that you do not neglect consideration of the counsels of perfection, or of your own contrary defects; let simple affections have free course, and do not neglect such resolutions as may be suitable to your needs. ...

Letter 16

tSTo flDneJn ^icltne00.

I HEAR that you are ill, my dear son in our Lord. Your sufferings grieve me, for I love you dearly; but I can only kiss the Hand Which smites you, and I intreat you to do so lovingly with me. Formerly you misused health, and the blessings it implies; now pain and weakness are a natural penance resulting. I can only pray that God may subdue your mind more than your body, and that while relieving the last according to your need, He may thoroughly enlighten the former. One is so strong when one ceases to think one's self to be so, and when only feeling the weakness and limited powers of one's own mind. Then a man is always ready to believe himself mistaken, and to confess it and correct himself; then his mind is always open to other men's light, he despises nought save himself and his own thoughts; he is not prone to hasty decisions, his tone towards others is deferential, he is willing to be criticised himself without resentment.

Such is the health, dear invalid, which I wish for your mind, as well as a thorough bodily cure; meanwhile suffer with humility and patience. God knows how glad it would make me to have you here, but the storm lowers more than ever, and it will not do to renew it through our impatience; so wait awhile, and whenever it seems safe for you to come, your presence will be a great comfort to me amid my troubles.' In delaying your journey I lay a heavier burden on myself than on you.

Letter 17

Be more than ever w^atchful not to relax, to avoid

' The Marquis de Blainville's family connections would explain these allusions, as his visits to Cambrai might have seriously damaged his brothers-in-law, de Beauvilliers and de Chevreuse.

TO AN OFFICER 33 dissipation, and such society and connections as are likely to renew your taste for the world, or which might slacken your fervour. I often think of you with pleasure; but we must be content with such far-off thoughts, and with meeting through union with Him in Whom all distance is done away with. Do not see too many people. Yet neither would I have you weary yourself with study, with excessive solitude, or even with religious exercises. Do everything in moderation, vary and diversify your occupations, do not grow excited over any. Stop directly that you find yourself growing eager and excited. Mistrust your decisive, disdainful disposition; and directly that anything of that sort escapes you, try to alter your tone at once. Do not judge others without it is necessary, and meanwhile pass nothing over in yourself which is done with a view to make others think you better than you are. God will be with you if you heartily try to do all this. You will often fail, but do not be disheartened; begin again, and make up for th^ false steps into which you have swerved.

Letter 18

I. Be stedfast in your religious exercises; tfaa^ IS, in reading, daily meditation, regular confession, and communion.

II. Let your meditation always be systematic, and suited to your needs, with a view to mental humility and the repression of bodily sensuality.

III. Let your reading have a practical bearing, . and tend to the correction of your faults. Apply all you read to yourself.

IV. Be careful as to the society you frequent habitually, and be specially on your guard as to the.women with whom you are intimate.

V. Avoid harsh judgments of others, and let thd recollection of your own faults hinder you from fastidiousness and censoriousness.

VI. Accustom yourself to withhold judgment in all things on which you are not obliged to pronounce. The habit of judging hastily, especially in an adverse sense, fosters rash judgments, presumption, a harsh, malicious criticism, reliance on self and contempt for the opinions of others, all of which are out of keeping with the interior life in which gentleness and humility are needful.

VII. Shun the dissipation which sudden fancies always involve. Such an engouemeni,^ to begin with is too engrossing: it absorbs and chokes the inner life; then something else takes its place, and life is spent in a succession of such fancies. When an engouement is in its first stage, let it cool down, and pray over it; then when somewhat abated, use it moderately, and so far as will not harm you.

•VIII Never seek to change your position out of Anxiety', depression, a false shame, or the itching t T., 4;c «n thorouehly untranslatable a word that we have

X ^«^-«''«f ^ ™7fEngUsh word is a full equivalent for very much adopted it. ^^.^^^ ^^^^ ^^, ^^^ pe„o„ or the absorbing, passionate aeyoii thing all-engrossing for the time bcmg.

TO AN OFFICER 35 desire to be somebody {de faire un personnage). All the states of life which you have not tried have their thorns and snares and weariness, only you do not see them from without. ** Sufficient unto the day is the evil thereof. To-morrow will take care for the things of itself." For to-day think only of to-day.

. IX. The sacred profession which you contemplate requires great perfection in those who adopt it. A child brought up to it should be very innocent; a full-grown man should not leave the world to seek it without altogether extraordinary signs of vocation. Vexation at being useless in the world is not a sufficient reason for a man to intrude upon the ministry; he would probably find himself even more useless there than as a layman.

X. Hunting is a necessity for your health: this 13 a conclusive argument, so do not scruple about it. I have no fears as to the hunting; I am only afraid of the hunters. Do not let bodily exercise set aside moderate study. At one time you studied too eagerly, damaging your health, and even your inner life. Interest yourself in reading, without such application as is bad for your health; it will help to keep you from dangerous society.

XI. Endeavour to put your affairs in order, without letting your heart be engrossed by them, and without ambitious views.

XII. Do not omit any of your Court duties, which are matters connected with your office and common courtesy, but avoid eager pursuit of such undertakings as may kindle your ambition. ## Letter 19

You must not attempt to come here at present, unless in the course of service. . . . You ought not to think of leaving the service at present Ambition is a very dangerous thing; without it, in some degree, a man would soon grow weary, and with it he is likely to be led away. The thing would be to serve the King out of genuine fidelity to God, without seeking any mere worldly glory. Do not be disheartened by realising your faults. Nothing is so humiliating as pride when God opens our eyes to it and shows us its real folly. Anyhow, when you find out that you have given way to it, draw back, humble yourself, and let your conviction take a practical shape, otherwise your abhorrence of pride and love of humility will only be a matter of words. One chief point is to be straightforward and honest in the wish to amend; you will then put aside all evasions, false excuses, and self-justification. You will draw back and make amends, confess that you were mistaken and spoke too strongly; you will show that your pride is not deeply rooted, and that you suffer more from shame, than those whom you have injured. Whatever arises from quickness of temper is mere infirmity, which must be corrected; but it is not the most dangerous evil. Pride comes from a more deeply- seated root — it is of the devil himself; and

TO AN OFFICER 37 where it is fostered a man will be insincere, harsh, bitter, cutting, disdainful, critical.

Be reserved with others, avoid seeking ascendancy over them,' avoid derision and mockery. Recall the Presence of God; humble yourself before Him if you would be humble with men. Do not seek more from men than what you require for social purposes. Pray, read, and let your reading become a kind of meditation. Mistrust both your likings for the service and for the world, and do not dwell upon your notions of retirement, which are but a fine fancy. In a word, make as little as possible of all your fancies and notions. Confine your attention to the duties of each day, which are your daily bread.