Letters 131–132

Letter 131. Christian Perfection

CHRISTIAN perfection is not the strict, wearisome, constrained thing you suppose. It requires a person to give himself to God with his whole heart, and so soon as this is accomplished, whatever he is called upon to do for God becomes easy. Those who are wholly God's are always satisfied, for they desire only that which He wills, and are ready to do whatever He requires; they are ready to strip themselves of all things, and are sure to find a hundredfold in that nakedness. This hundredfold happiness which the true children of God possess amid all the troubles of this world consists in a peaceful conscience, freedom of spirit, a welcome resignation of all things to God, the joyful sense of His Light ever waxing stronger within their heart, and a thorough deliverance from all tyrannous fears and longings after worldly

(Christian "Perfection 257 things. They make sacrifices, but for Him they love best; they suffer, but willingly, and realising such suffering to be better than any worldly joy; their body may be diseased, their mind languid and shrinking, but their will is firm and stedfast, and they can say a hearty Amen to every blow which it pleases God to deal them.

What God requires is an undivided will — a yielding will, desiring only what He desires, rejecting only what He rejects, and both unreservedly. Where such a mind is eventhing turns to good, and its very amusements become good works. Happy indeed is such an one! he is delivered from all his own passions, — from the judgments of men, their unkindness, their slavish maxims, their cold, heartless mockery; from the troubles of what the world calls fortune; from the treachery or forgetfulness of friends, the snares of enemies, his own weakness; from the weariness of this brief life, the terrors of an unholy death, the bitter remorse which follows sin, and from the eternal condemnation of God. From all these endless evils the Christian is set free; he has resigned his will to God and knows no will save His, and thus faith and hope are his comfort amid all possible sorrows. Is it not a grievous mistake to be afraid to give yourself to God and to commit yourself to so blessed a state of things? Blessed are they who throw themselves headlong and blindfold into the Arms of " the

Father of all Mercies and God of all Comfort."1 Nothing remains for them save to know Him better and better; no fear, save lest they be not quick enough to see what He requires. Directly that they discover any fresh light from His Law, they " rejoice as one that findeth a hid treasure." Let what may befall the true Christian, all is well to his mind; he only seeks to love God more, and the further he learns to tread in the way of perfection the lighter he feels his yoke.

Cannot you see that it is mere folly to be afraid of giving yourself too entirely to God? It merely means that you are afraid of being too happy, of accepting His Will in all things too heartily, of bearing your inevitable trials too bravely, of finding too much rest in His Love, and of sitting too loosely to the worldly passions which make you miserable. Try to despise all that is of the world that you may be wholly God's. I do not say that you should cut yourself off from all earthly affections; to one like yourself, who is leading a good, well-regulated life, all that is needed is that the motive power become that of Love. You would then do very much the same things that you do now, for God does not alter the condition He has assigned to each or the duties appertaining thereto: the alteration would be that, whereas now you fulfil your duties for your own satisfaction and that of 1 2 Cor. i. 3.

perfection 259 the world around, you would then pursue the same line as now; but instead of being eaten up by pride or passion — instead of living in bondage to the world's malicious criticism — you would act freely and bravely in the fulness of hope in God, — you would be full of trust, and looking forward to eternal blessings would comfort you for the earthly happiness which seems to slip from under your feet; God's Love would give wings to your feet in treading His paths and lifting you up beyond all your cares. If you doubt me, try: " O taste and see how gracious the Lord is!"

The Son of God says to all Christians without any exception, " If any man will come after Me, let him take up his cross and follow Me." ' The broad road leads to destruction; strive to follow that narrow path on which so few enter. Only the " violent take the Kingdom of Heaven by storm." You must be born anew, renounce and despise yourself, become as a little child, mourn that you may be comforted, and not be of this world, which is condemned because of unbelief.

These truths frighten many, and that because they only see what religion requires without realising what it offers, or the loving spirit by which it makes every burthen light They do not understand that such religion leads a person to the very highest perfection by 1 Matt. xvi. 24.

260 j&ptritnal filling him with a loving peace which lightens every woe. Those who have given themselves unreservedly to God are always happy. They realise that the yoke of Jesus Christ is light and easy, that in Him they do indeed find rest, and that He lightens the load of all that are weary and heavy laden, as He promised. But what can be more wretched than those hesitating, cowardly souls which are divided between God and the world. They will and will not; they are torn asunder both by their own passions and by remorse at their indulgence; they are alike afraid of God's judgments and those of men; they are afraid of what is evil and ashamed of what is good; they have all the trials of goodness without its comfort! If they had but the courage to despise idle talk, petty ridicule, and the rash judgments of men, what peace and rest they might enjoy in the Bosom of God!

Nothing is more perilous to your own salvation, more unworthy of God, or more hurtful to your ordinary happiness, than being content to abide as you are. Our whole life is given us with the object of going boldly on towards the Heavenly Home. The world slips away like a deceitful shadow, and eternity draws near; why delay to push forward? While it is time, while your Merciful Father lights up your path, make haste and seek His Kingdom.

Christian perfection 261

The first Commandment of the Law alone is enough to banish all excuse for any reserve with God: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind." ' Observe how our Lord heaped together expressions which would forestall all the soul's evasions and reservations as regards God's jealous Love, requiring not merely the heart's strength and power, but that of the mind and thought Who can deceive himself by thinking he loves God if he does not willingly ponder His Law, or try diligently to fulfil His holy Will? Be sure that all those who are reluctant to perceive fully what His Love requires are yet a long way off from it. There is but one true way of loving God, i.e. to do nothing save with and for Him, and to obey His every call with a "free spirit" Those who aim at a compromise, who would fain hold on to the world with one hand, cannot believe this, and so they run the risk of being among those "lukewarm" whom God will reject2

Surely those cowardly souls which say, " Thus far will I go, but no farther," must be most displeasing to God. Does it beseem the clay to dictate to the potter? What would men of the world think of a servant or a subject who presumed to offer such a half-service to his master or monarch, who shrank from a too hearty fulfilment of 1 Luke x. 27. 2 Rev. iii. 16.

262 j&ptrttiral his duty, and was ashamed to let his loyalty be seen? And if so, what will the King of Kings say if we pursue such cowardly conduct? The time is at hand, He will soon come; let us prevent Him, let us adore that eternal beauty which never grows old, and which imparts perpetual youth to such as love none else. Let us turn from this miserable world, which is already beginning to crumble away. How many great people we have lately seen pass away beneath the cold hand of Death! We shall soon be called to leave this world we love so dearly, and which is nought save vanity, weakness, and folly, — a mere shadow passing away.

Letter 132. Simplicity and Self-Consciousness

THERE is a simplicity which is merely a fault, and there is a simplicity which is a wonderful virtue. Sometimes it comes from a want of perception, and ignorance of what is due to others. In the world when people call any one simple they generally mean a foolish, ignorant, credulous person. But real simplicity, so far from being foolish, is almost sublime. All good men like and admire it, are conscious of sinning against it, observe it in others, and know what it involves, and yet they could not precisely define it. One may apply to it what is

«tmpltcitii an!) £elf=(Con$ciott$nej3!S 263 said in the Imitation of compunction of heart: " I would rather feel it than know how to de6ne it" '

I should say that simplicity is an uprightness of soul which prevents self-consciousness. It is not the same as sincerity, which is a much humbler virtue. Many people are sincere who are not simple; — they say nothing but what they believe to be true, and do not aim at appearing anything but what they are; but they are continually in fear of passing for something they are not; and so they are for ever thinking about themselves, weighing their ever)' word and thought, and dwelling upon themselves, in apprehension of having done too much or too little. These people are sincere, but they are not simple; they are not at their ease with others, or others with them; there is nothing easy, frank, unrestrained, or natural about them: one feels one would like less admirable people better, who were not so stiff. This is how men feel, and God's judgment is the same; He does not like souls which are self-absorbed and always, so to say, looking at themselves in a mirror.

To be absorbed in the world around, and never turn a thought within, as is the blind condition of some who are carried away by what is present and tangible, is one extreme as opposed to simplicity. And to be selfabsorbed in everything, whether it be duty to God or 1 Book I. c. i. 3.

man, is the other extreme, which makes a person wise in his own conceits, — reserved, self-conscious, uneasy at the least thing which disturbs his inward self-complacency. Such false wisdom, in spite of its solemnity, is hardly less vain and foolish than the folly of those who plunge headlong into worldly pleasure. The one is intoxicated by his outer surroundings, the other by what he believes himself to be doing inwardly; but both are in a state of intoxication, and the last is a worse state than the first, because it seems to be wise, though it is not really, and so people do not try to be cured; — they rather pride themselves on it, and feel exalted above others by it. It is a sickness somewhat like insanity; — a man may be at death's door while affirming himself to be well.

He who is so carried away by outer things that he never looks within is in a state of worldly intoxication; and he who dissects himself continually becomes affected, and is equally far from being simple.

Real simplicity lies in a. juste milieu, equally free from thoughtlessness and affectation, in which the soul is not overwhelmed by externals so as to be unable to reflect, nor yet given up to the endless refinements which selfconsciousness induces. That soul which looks where it is going, without losing time arguing over every step, or looking back perpetually, possesses true simplicity.

The first step, then, is for the soul so to put away out-

£impluitg artfc ^elf-Consnonjmes!* 265 ward things and look within as to know its own real interests; so far all is right and natural; thus much is only a wise self-love which seeks to avoid the intoxication of the world.

In the next step the soul must add the contemplation of God, Whom it fears, to that of self. This is a faint approach to real wisdom, but the soul is still greatly selfabsorbed: it is not satisfied with fearing God: it wants to be certain that it does fear Him, and fears lest it fear Him not, going round in a perpetual circle of self-consciousness. All this restless dwelling in self is very far from the peace and freedom of real love; but that is yet in the distance, — the soul must needs go through a season of trial, and were it suddenly plunged into a state of rest, it would not know how to use it

The first man fell through self-indulgence, and his descendants have to go through much the same course, gradually coming from out self to seek God. For a while, then, it is well to let the penitent soul struggle with itself and its faults, before attaining the freedom of the children of God. But when God begins to open the heart to something higher and purer, then is the time to follow on the workings of His power step by step; and so the soul attains true simplicity.

The third step is that, ceasing from a restless self-contemplation, the soul begins to dwell upon God instead, and by degrees forgets itself in Him, — it becomes full of Him and ceases to feed upon self. Such a soul is not blinded to its own faults or indifferent to its own errors; it is more conscious of them than ever, and increased light shows them in plainer form, but this self-knowledge comes from God, and therefore it is not restless or uneasy.

Much anxious contemplation of our own faults hinders the soul as a traveller is hindered by an excessive quantity of cumbrous wraps, which prevent his walking freely. " Superstition and scruples, and even, contrary as it seems at first sight, presumption, readily grow out of such self-consuming processes. Real Christian simplicity is generous and upright, and forgets itself in unreserved resignation to God. If we men expect our earthly friends to be free and open-hearted with us, how much more will God, our best Friend, require a single-hearted, open, unreserved intercourse? Such simplicity is the perfection of God's true children, the object at which we should all aim. The greatest hindrance to its attainment is the false wisdom of the world, which fears to trust anything to God, — which wants to achieve everything by its own skill, to settle everything its own way, and indulge in ceaseless self-admiration. This is the wisdom of the world which, S. Paul tells us, is foolishness with God;1 1 I Cor. iii. 19.

•"implicttg anb j9tlf=Con$ciouj5iu$$ 267 whereas true wisdom, which lies in yielding one's self up unreservedly to God's Holy Spirit, is mere foolishness in the world's eyes.

In the first stages of conversion we are forced continually to urge wisdom upon the Christian; when he is thoroughly converted, we have to fear lest he be wise overmuch, and it is needful to warn him that he " think soberly," as S. Paul says: ' and when at last he craves a nearer approach to God, He must needs lose himself, to find himself again in God; he must lay aside that worldly wisdom which is so great a stay to self-reliant natures, he must drain the bitter cup of the " foolishness of the Cross," which has so often been the substitute for martyrdom with those who are not called on to shed their blood like the primitive Christians. When once all self-seeking and brooding is overcome, the soul acquires indescribable peace and freedom: — we may write about it, but only experience can really teach any one what it is. The person who attains it is like a child at its mother's breast, free from fears or longings, ready to be turned hither or thither, indifferent as to what others may think, save so far as charity always would shun scandal; always doing everything as well as possible, cheerfully, heartily, but regardless of success or failure. Such a person embodies S. Paul's words: " It is a very small thing that I 1 Rom. xii. 3.

should be judged of man's judgment, yea, I judge not mine own self." *

But how far most of us are from this real simplicity of heart! Still the farther we are the more urgently we should seek it. Yet so far from being simple, the greater number of Christians are not even sincere. They are not merely artificial, but often false and dissimulating towards their neighbours, towards God, and towards themselves. What endless little manoeuvres and unrealities and inventions people employ to distort truth! Alas, " all men are liars! " 2 even those who are naturally upright and sincere, whose temper is what we call frank and simple, are often jealously self-conscious, and foster a pride destroying all real simplicity which consists in genuine self-renunciation and forgetfulness of self.

But, you will ask, how can I help being constantly self-engrossed when a crowd of anxious thoughts disturb me and set me ill at ease? I only ask that which is in your own power. Never voluntarily give way to these disturbing anxieties. If you are stedfast in resisting them whenever you become conscious of their existence, by degrees you will get free, but do not hunt them out with the notion of conquering them; — do not seek a collision, — you will only feed the evil. A continual attempt to repress thoughts of self and self-interest is I Cor. iv. 3. a Ps. cxvi. 10.

ant) 5elf-€on$ciou$ne.s*i 269 practically continual self-consciousness, which will only distract you from the duties incumbent on you and deprive you of the sense of God's Presence.

The great thing is to resign all your interests and pleasures and comfort and fame to God. He who unreservedly accepts whatever God may give him in this world — humiliation, trouble, and trial from within or from without — has made a great step towards selfvictory; he will not dread praise or censure, he will not be sensitive; or if he finds himself wincing, he will deal so cavalierly with his sensitiveness that it will soon die away. Such full resignation and unfeigned acquiescence is true liberty, and hence arises perfect simplicity. The soul which knows no self-seeking, no interested ends, is thoroughly candid; it goes on straight forward without hindrance, its path opens daily more and more to " perfect day," and its peace, amid whatever troubles beset it, will be as boundless as the depths of the sea. But the soul which still seeks self is constrained, hesitating, smothered by the risings of self-love. Blessed indeed are they who are no longer their own, but have given themselves wholly to God!

I have noticed to you before now how entirely the world takes the same view as God in this respect of a noble self-forgetting simplicity. The world knows how to appreciate among its own worldlings the easy, simple

2 yo Spiritual ^Letters manners of unselfishness, and that because there is really nothing more beautiful and attractive than a thorough absence of self-consciousness. But this is out of keeping among worldly people, who rarely forget self unless it be when they are altogether absorbed by still more worthless external interests; yet even such simplicity of heart as the world can produce gives us some faint idea of the beauty of the real thing. They who cannot find the substance sometimes run after the shadow; and shadow though it be, it attracts them for want of better things.

Take a person full of faults, but not seeking to hide them, not attempting to shine, affecting neither talent, goodness, nor grace, not seeming to think more of himself than of others, not continually remembering that " I " to which we are most of us so alive; such a person will be generally liked in spite of many faults. His spurious simplicity passes as genuine. On the contrary, a very clever person, full of acquired virtues and external gifts, will always be jarring, disagreeable, and repulsive if he seems living in perpetual self-consciousness and affectation. So that we may safely say, that even from the lower point of view nothing is more attractive or desirable than a simple character free from self-consciousness.

But, you will say, am I never to think of myself, or of

.simpltcitg ant) ,*>elf=£on.sciousne$$ 271 what affects me, and never to speak of myself? No, indeed; I would not have you so constrained; such an attempt at being simple would destroy all simplicity. What is to be done, then? Make no rules at all, but try to avoid all affectation. When you are disposed to talk about yourself from self-consciousness, thwart the itching desire by quietly turning your attention to God, or to some duty He sets before you.

And remember, simplicity is free from false shame and mock modesty, as well as from ostentation and selfconceit When you feel inclined to talk about yourself from vanity, the only thing to be done is to stop short as soon as may be; but if. on the other hand, there is some real reason for doing so, then do not perplex yourself with arguments, but go straight to the point " But what will people think of me?" do you say? "I shall seem to be boasting foolishly, to be putting myself forward! " All such anxious thoughts are not worthy of a moment's attention; learn to speak frankly and simply of yourself as of others when it is necessary, just as S. Paul often speaks of himself in his Epistles. He alludes to his birth,' to his Roman citizenship;2 he says that he was not " a whit behind the chiefest Apostles;" 3 that he had done even more than they all;4 that "he withstood

272 jepmtual Xettcrjj

Peter to the face because he was to be blamed;"1 that he had " been caught up into Paradise, and heard unspeakable words;"2 that he had "always a conscience void of offence toward God and toward men;"3 that he " laboured more abundantly than they all:"4 he bids the faithful " Be ye followers of me, even as I also am of Christ." 5 See with what dignity and simplicity he always speaks of himself, and is able to say even the loftiest things without displaying any emotion or selfconsciousness. He describes what concerns himself just as he would describe something that had happened a thousand years ago. I do not mean that we can or ought all to do the same, but what I do mean is that whenever it is right to speak concerning one's self, it should be done simply. Of course, every one cannot attain S. Paul's sublime simplicity, and it were dangerous indeed to affect it; but when there is any real call to speak about yourself in ordinary life, try to do so in all straightforwardness, neither yielding to mock modesty nor to the shamefacedness which belongs to false pride, for indeed false pride often lurks behind a seemingly modest, reserved manner. We don't want to show off our own good points exactly; but we are very glad to let others find them out, so as to get double credit both for our virtues and our modesty in concealing them.

1 Gal. ii. II. 2 2 Cor. xii. 4. 3 Acts xxiv. 1 6.

4 I Cor. xv. 10. 5 I Cor. xi. I.

If you want to know how far you are really called upon to think or speak of yourself, consult some one who knows you thoroughly; by so doing you will avoid self-opinionated decisions, which it is always a great thing to do. A wise spiritual guide will be much more impartial than we can ever be towards ourselves in judging how far we are justified in bringing forward our own good deeds; and as for unforeseen occasions rising up suddenly, all you can do is to look to God for immediate guidance, and do unhesitatingly what He seems to indicate. You must act promptly, and even should you be wrong, He will accept your right intention if you have sought with a single heart to do what you believed to be right in His Eyes.

As to speaking of one's self in condemnation I can say little. If a person does so in real simplicity, through a sense of abhorrence and contempt of self inspired by God, the results have been very marvellous among saints. But ordinarily for us who are not saints, the safest course is never to speak of one's self, either good or bad, needlessly. Self-love would rather find fault with itself than abide silent and ignored. As to your faults, you should be watchful to correct them. There are many ways of doing this, but as a rule nothing is more helpful in the attempt than a spirit of recollection, a habit of checking eager longings and impulses, and

Fen. Sf. Z.— //.] S entire resignation of yourself into God's Hand without a constant fretting self-inspection. When God undertakes the work, and we do not frustrate Him, it goes on apace.

Such simplicity as this influences all things, outward manner included, and makes people natural and unaffected. You get accustomed to act in a straightforward way, which is incomprehensible to those who are always self-occupied and artificial. Then even your faults will turn to good, humbling without depressing you. When God intends to make use of you for His Glory, either He will take away your failings or overrule them to His own ends, or at all events so order things that they should not be a stumbling-block to those among whom He sends you. And practically, those who attain such real inward simplicity generally acquire with it an ingenuous, natural outward manner, which may even sometimes appear somewhat too easy and careless, but which will be characterised by a truthful, gentle, innocent, cheerful, and calm simplicity, which is exceedingly attractive.

Verily such simplicity is a great treasure! How shall we attain to it? I would give all I possess for it; it is the costly pearl of Holy Scripture.' Worldly wisdom despises it, and oh, how it despises the world! But the carnal mind is enmity against God, and " they that are 1 Matt. xiii. 46.

£he presence of (Sol) 275 after the flesh do mind the things of the flesh; and they that are after the Spirit the things of the Spirit."1

CXXXIIL

OX THE PRESENCE OF GOD.

THE real mainspring of all perfection you will find contained in the precept given of old by God to Abraham: " Walk before Me, and be thou perfect." 2 The Presence of God will calm your spirit. — it will give you peaceful nights, and tranquillise your mind even amid the hardest day's work; but then for this you must give yourself up unreservedly to God. When once you have found God, you will realise that you need not to seek anything more among men; you must be ready to sacrifice even your dearest friendships, for the best of Friends is the Indweller of hearts. He is as a jealous bridegroom, who will tolerate no rival near him.

You do not need much time to love God, to renew the thought of His Presence frequently, to lift up your heart to Him and worship Him in its depths, to offer Him all you do and all you suffer; and this is the real " Kingdom of God within you," 3 which nothing can disturb. If outward distractions and your own lively imagination hinder your soul from conscious recollection,

• Rom. viii. 5. a Gen. xvii. i. 3 Luke xvii. 21.

at all events you must practise it in will; so doing the desire for recollectedness will become in itself a kind of recollection which will avail, especially if you turn resolutely towards God and do whatever He requires of you with a stedfast intention. Try at intervals to kindle within yourself a hearty desire to give yourself to God to the fullest extent of all your powers; your mind to know and think upon Him, and your will to love Him; and endeavour likewise to consecrate all your external actions to Him. Be on your guard not to let yourself be engrossed too entirely, or for any great length of time, with anything external or interior, the tendency of which is so to distract your heart and mind as to make it difficult for you to turn fully towards God.

The moment you feel that any extraneous object causes you overmuch pleasure or delight, sever your heart from it, and lest you should stop short in the creature, turn yourself at once to your only true End and Sovereign Good, God Himself. If you are stedfast in breaking off all creature-worship, and in reserving to God only that love and reverence which He requires, you will soon experience that true happiness which He never fails to give to the soul which sits loose to all earthly affections. When you are conscious that you are longing very earnestly for anything whatsoever, or that you are keenly excited about anything in which

Che presence of <S»oi) 277 you are engaged, be it great or small, try to pause, and repress the eagerness of your thoughts and the excitement with which you are acting, and remember that God Himself tells us His Holy Spirit is not to be found in the storm or the whirlwind. Be watchful not to throw yourself too actively into all that is going on, nor let yourself become engrossed by it; for this is one great source of distractions. Directly that you have ascertained what the Lord would have you to do in each matter as it arises, stop there, and give no heed to all the rest So doing you will be able to keep your mind calm and composed, and to shake off an infinity of useless matters which hamper the soul and hinder it from turning fully to God. One excellent method of maintaining inward calmness and freedom is to keep putting aside all useless reflections on the past, whether of regret or self-complacency, and when one duty is accomplished, to go steadily on with the next, — confining your attention entirely to the one thing God gives you to do, and not forestalling difficulties for the future any more than regrets for the past. And again, accustom yourself to make a frequent brief act of God's Presence through the day, and amid all your occupations; whenever you are conscious that anxiety or disturbance are springing up within, calm yourself thus: sever yourself from all that is not of God; cut short useless thoughts and broodings; avoid unpro-

278 j&piritual fitable talk. If you seek for God within your heart, you will infallibly find Him, and with Him peace and happiness. As to your active occupations, try even in those to let God have the largest share. If you would fulfil your commonest duties well, you must do them as in His Presence, and for His Sake. The sight of His Majesty and Love will calm and strengthen you. A word from the Lord stilled the raging of the sea,1 and a glance from us to Him, and from Him to us, will do the same in our daily life. Lift up your heart continually to God; He will purify, enlighten, and direct it. Try to be able to say with the holy king David, " I have set God always before me;"2 and again: "Whom have I in heaven but Thee, and there is none upon earth that I desire in comparison of Thee. . . . Thou art the strength of my heart, and my portion for ever."3 Do not wait till you can be alone to seek a recollected mind; the moment you become conscious of having lost recollection, strive to renew it. Turn to God simply, familiarly, trustfully. This can be done even amid the greatest interruptions as well as not, even when you are wearied and pestered with uncongenial society. All things, be sure, "work together for good to those that love God."4 You must be regular with such spiritual reading as is

iConformitp to <&oV$ cBill 279 suited to your needs, making frequent pauses to hearken to the voice which will help to call your inner self to recollection. A very few words thus studied are a true manna to the soul. You may forget the actual words, but they are taking root all the time secretly, and your soul will feed upon them and be strengthened.