To his brother Edward in South Africa.
Brislington, Bristol; April 10, 1901.
I was much interested in … (your letter) and in seeing a little into your life. There is a strange family reserve among us which I sometimes deplore. Perhaps it must always be so, that we can tell most readily to strangers our deepest thoughts and feelings. Yet I feel that we ought, as far as we can in this short life, to understand one another. We have been led by different paths to understand different aspectsof Truth. Yet, when we have climbed to the top of the hill, I dare say we shall find that our paths were nearer to one another than we ever realised. At any rate, we shall meet on the top. I often think that your whole method of gaining truth must be unlike mine. I use my reason, but I am more than half affection, and it is that which helps me most. My strange love for some men makes me seek to live their lives, to see the world as they see it; above all, it forces me to pray. Prayer never seems to me irrational; yet I do not pray so much because my reason bids me as because my affection forces me. I sometimes feel that I should go mad if I didn't or couldn't. And then, again, I am incapable of telling them all I feel, and I have to find some one to tell it to, and I feel forced back on One who knows me through and through, and I find comfort in pouring out my soul to Him—in telling Him all, much that I dare say to no one else—in letting Him sift the good and evil—in asking Him to develop and satisfy the good, and to exterminate the evil. I cannot help trusting Him.
I know not where His islands liftTheir fronded palms in air;I only know I cannot driftBeyond His love and care.
You will tell me perhaps that I am too much like a woman in matters of faith. Yet so I am made. I must follow the lead of my whole being—not of my mind alone. I often wonder how it is that I love with such a strange, passionate, unutterable affection, and whether many men are like me.I am most pleased to hear of your doings, especially of your whist parties.
To F. S. H., chaplain on board H.M.S. Canopus.
Brislington; April 10, 1901.
I am glad that you like your 'parish.' I feel more and more that I should prefer being among sailors to being among soldiers. I am afraid that I should do little good among either. Still I like, or think that I should like, naval officers even more than army officers. If they do talk a great deal of 'shop,' that is a healthy sign. I only wish our officers in the army were—I will not say more proud of their profession (for they have, I dare say, sufficient pride)—but more anxious to learn and to think out matters connected with it. I dare say the naval officer is obliged to act more independently and to think for himself in an emergency; for the army discipline is carried to such an extreme that the man for some years has seldom any occasion to act on his own initiative—to rise to an occasion. He simply has to ask a superior what to do next. He tends to resemble the Hindu station-master who telegraphed 'Tiger on platform; please wire instructions.' If their talking shop is worrying occasionally, yet be of good comfort, it is on the whole a good sign. It is better than talking golf or polo all day, and better far than loose and unmanly conversation. The more you are interested in the matters yourself, not simply because you want to be all things to all men, if by any means you may gain one or two, but because you are a manand a Christian, and therefore all things human have an interest to you, the more you will enjoy such 'shop.' We want not only to affect an interest in what is of vital concern to our neighbours, but to feel it. I begin to realise more now than I used to that I must not simply watch football matches, or run with the boats, because I want to show interest, but because I am learning—however late in the day and however imperfectly—to feel a real concern for such matters. And, strange to say, I am more interested in them than I used to be. Since the Lord took human flesh and interested Himself in all human life, He has left us an example that we may follow in His steps. We must call nothing, and no man, common or unclean. My own life and my own interests are terribly contracted. Sometimes I have been foolish enough to glory in the fact, and to think that I honour God in caring only for my brother's soul and not for his whole life. But love has taught me that this is a low and incomplete view. God numbers the very hairs of our head, and he who loves and tries to help another must enter into his life and care for all that he cares for. I hope that God will spare me a little longer to work in College, and to learn to become one with others—to see life with their eyes, to let them teach me—that so, if it please Him, I may gain some of them for His service.
The disciple cannot expect to be above the Master. The Master was not popular. He explained His deepest teaching to a few—a very few. If you have one or two to whom you can explain part of your being, thank God. You will find thatone man understands one side, another appreciates another side. It is a comfort that there is One who knows us through and through. What a terrible blank life would be if we had no God to whom to pour out our whole soul! There are sides of our being which no one but God seems to be able to apprehend. I am feeling now comfort at nights in simply telling Him all—feelings which I cannot explain to any one else, asking Him to interpret, to sift, to allow the better to live, to annihilate the untrue. I do not cease to expect great things from Him, to expect that He will do for my 'parish' as a whole more than I have dreamed of or wished for. But then I am content if He works slowly, and does what I did not wish or expect to happen. He works slowly in nature, and I am not surprised if human nature is still more stubborn material for Him to work upon. But what a joy it is when one character in which we are interested, for which we have prayed and wrestled in prayer, shows slight but sure signs of healthy development! I feel inclined to shout for joy at the miracle—for it is a miracle—and I thank God and take courage. He does not let us see many results, but He lets us see just enough to help us to go forward. It is a help when what is clear and true to us begins to dawn upon another. 'My belief gains infinitely,' says Novalis, 'when it is shared by any human soul.'
Let your 'parish' clearly see that 'it is one thing to be tempted, another thing to fall.' Vile, foul thoughts which come to us are not in themselves a sign that we are falling. They are first of all fromoutside, and are suggestions entirely alien in origin from ourselves; they are from the devil. They only become wrong when entertained, when welcomed in the least degree as guests and allowed to stay. Our aim is to bring every thought at once into captivity.
I have just come back from the seaside, and as I looked at the sea I thought more than once of 'the ocean of Thy love.' The waves of the sea beat against a stubborn rock and seem to make no impression. But in a few years' time the rock begins to yield. The constant wash of the waves wears it away. So with our hard, stubborn wills. The ocean of His love will reduce them slowly but surely, and likewise the stubborn wills of men around us, thank God! When you are tired and human strength gives way, remember 'the best of all is—God is with us.' I often feel worn out, and then I love, as it were, to lean back upon Him—without speaking—as a child on its mother's arms.
I know not where His islands liftTheir fronded palms in air;I only know I cannot driftBeyond His love and care.
O brother! if my faith is vain,If hopes like these betray,Pray for me that I too may gainThe sure and safer way.
And Thou, O God, by whom are seenThy creatures as they be,Forgive me if too close I leanMy human heart on Thee.[1]
I am, I fear, but a poor friend. I wish you had some one who loved you as well as I did, and who was less weak and selfish. You must not give me up in spite of my defects. I love you and am proud of you—proud to think that you are doing work among men whom I should be powerless to influence. Easter once more brings new life and hope. May the God of all life, of all peace, of all hope, be with you and all your flock! May He guide pastor and sheep! Don't despair; go on manfully; you are doing greater work than you know, and if your eyes were open that you could see, you would find that the host that was with you was more than all that were against you. Into His keeping I commit you. Good-bye. Your friend
FORBES.
[1] Whittier.
To W. O.
Brislington: April 1901.
I am glad that the lot has fallen to you in fair places. 'It has been said with true wisdom that God means man not only to work but to be happy in his work.… Without some sunshine we can never ripen into what we are meant to be.' So writes Dr. Hort. I am reading his Life with great joy. He drank deep of life, and I want to do so also. I want to live in the present—in the sunshine of eternity. I feel more and more inclined to thank God for life and all the good things it brings, and for the friends He has given me, and the measure of strength and health to use in the service of man.
I had no idea where that Essay had gone. Isuppose it is most immature and unsatisfactory; yet the central idea, however imperfectly expressed, must surely be true. He took Manhood—in its weakness and strength—up into God. He was tempted. That thought helps me immensely. 'It is one thing to be tempted, another thing to fall.' We often accuse ourselves wrongly when foul thoughts spring up within us. They are temptations from without—from the devil. They only become sins when entertained as welcome guests. I have lately thought that Christ's life, like ours, was a life of faith, that it needed a real and constant effort of faith for Him to realise His relationship with the unseen Father. Here and hereafter human life is based on faith. If we get this idea into our minds, Christ's temptations become more real. They are temptations to faithlessness. I like your idea that Christ has entered into our manhood, into the phases (if there be such) 'of the life to come.'
Rest in the Lord. This thought comes home to me more than it used to do. I like to bring all the perplexities of life—the thoughts and feelings which I can explain to no one—of some of which I cannot say whether they are right or wrong, or where the right shades into wrong—and to leave them with Him to develop (if right), to sift, to correct. What a blank life would be without God!…
Easter brings fresh hope and life. It is glorious to begin existence in a world which has been redeemed. I am sure—since He rose and defeated death—we ought to trust to life, to delight in it. 'I am the Life.'
Breathe in the fresh air. It is one of the best gifts that the good God has bestowed upon us. We want fresh air not only in our lungs but all through, if I may say so, our being. I long to be more natural and happy—not that I wish for 'religious happiness,' but something quite different—the happiness which comes in the right exercise of power and in conscious dependence upon Him in whom we live.
In reply to a letter from H. P., a master at Clifton College, who was in doubt whether he ought to resign his mastership and go down to the College Mission in Bristol.
Christ's College, Cambridge: May 1, 1901.
I have not had time to think over the matter yet, but my first feeling is that you ought to be very slow to move. If men in your position, who feel keenly interested in the highest welfare of their pupils and long to influence them in spiritual matters, all go away to parish work, what is to become of our public school boys? Masters are only too anxious to leave for more 'directly spiritual' work, as they say. But in doing so they leave a work of exceptional difficulty and importance behind, and who is to take their place? I understand and appreciate your feelings, but I am not at all sure that you have any call to go.
How much directly 'spiritual' work have you with the boys? Could you, if you desired, get more?
I will pray over the matter. Do be slow before you decide to leave. I believe you ought to stay,although it may be more difficult to maintain your own spiritual life and ideals in a school than in a parish. You may be doing more good than you know. It is easier to find men to do parish work than to do school work of the highest kind.
There is a sermon of Lightfoot's in which he urges clergymen at the University not to go away, because it is hard to maintain their spiritual ideals at Cambridge, and because they seem to have so little direct spiritual influence. May not this apply to your work also?
To one about to be ordained.
Cambridge: May 1901.
It seems so clear to us that you have a call, that I find it hard to realise that you yourself are uncertain. But the very fact that you have been 'counting the cost,' and that you have no ecstatic joy at the prospect before you, encourages me. I am glad you realise the difficulties beforehand. What you don't fully see is the strength upon which you will be able to draw. I often think of those lines of Tennyson:—
O living Will that shalt endureWhen all that seems shall suffer shock,Rise in the spiritual rock,Flow through our deeds and make them pure.[1]
That Will can transform our will, and the very weakness of our natural will is then a help. The strengthis seen and felt to come from an invisible source: 'Thy will, not my will.'
The terrible need of men to fight against the forces of evil impresses me. The call is so loud on every side. And if men like you cannot hear it, I am driven almost to despair.… I often think of my father's words on his deathbed: 'If I had a thousand lives I would give them all—all to the ministry.'
The thought that gave me comfort at my own ordination was a text suggested to me by my brother: 'He had in His right hand seven stars.' In His right hand—we are safe there. I felt such a worm as I had never felt before. 'But fear not, thou worm Jacob.' … Don't look for happiness or peace at this time, but for the presence and power (whether felt or unfelt) of that God whom we both love and try to love better. Do not persuade yourself that you do not love God. You do, more than you have any idea of. The part of your 'Ego' which you would least wish to lose is not even your love for men—but for God. If you had your choice now, and had to decide what part of your being you would retain for eternity, it would be the latter. Beloved, if our heart condemn us, God is greater than our heart.… 'He who loves makes his own the grandeur that he loves.'
He had in His right hand seven stars. He is the Judge, but He also is our refuge and strength and hope.
[1]In Memoriam, cxxi.
{148}
To D. B. K.
Cambridge: July 1901.
When we set to work to help others we discover something of our own weakness. But along with that discovery comes the realisation of an inexhaustible fund of strength outside ourselves. We are fighting on the winning side. God must be stronger than all that opposes. It is uphill work, especially at first. But just as in learning a language or learning how to swim, after toiling on with no apparent result, there comes a day when suddenly we realise that we can do it—how we know not: so it is in spiritual matters. There is effort still, sometimes gruesome effort; but it is all different from what it was. We find the meaning of the paradox, 'Whose service is perfect freedom.' Love takes the place of law, and, although it is hard at times to serve God, it is still harder to be the permanent servant of Satan.
Your enthusiasm ought to increase, the more you look life in the face and see its sin and misery. 'God,' said Moody, 'can do nothing with a man who has ceased to hope.' Our hope in the possibilities of the individual and of society ought to grow brighter and saner as time goes on.… Missionary work—I have often wished to do it myself, but have been 'let hitherto.' … It is a tremendous help to me to know that we are both serving the same Master and that I can trust you to His love.
To an Auckland 'brother' after Bishop Westcott's Death.
Cambridge: August 1901.
My thoughts are with you at this time. I am most thankful that you have been a year with that man of God, and have gained ideals and inspiration for work which will haunt you all your life long. In moments of weakness, at times 'when your light is low,' the memory of his strenuous, holy life will be a power making for self-discipline and righteousness. And it is more than a memory. For he taught us by word and deed that we are all one man, that those who have realised what it is to belong to the body here will enter more fully into its life there. 'We feebly struggle, they in glory shine'—yet we are verily and indeed one. That thought is often a comfort to me. When I feel the contradictions and perplexities and weaknesses of my own life, I love to think that I am part of a whole—that I belong to the same body and share in the same spirit as some other man who is immeasurably my superior.
When one whom we have known and venerated on earth passes to the eternal home, it seems more like home than it was before. It is peopled not only with countless saints of whom I have heard, but with one whom I have known and seen, and hope to see again. His prayers for us, his influence upon us there are more effective than they could have been here.
The great triumph of Christianity is to produce a few saints. They raise our ideal of humanity. Theymake us restless and discontented with our own lives, as long as they are lived on a lower plane. They speak to us in language more eloquent than words: 'Come up higher.'
To F. J. C.
Belvedere Hotel, St. Moritz: Sunday, December 15, 1901.
I feel more and more thankful that I have not had to wait till the next world to know God's true nature and character and will. It is passing strange that He should love us so much, and wish to unveil Himself to us, 'that we might be a kind of firstfruits of His creatures.' But that phrase 'stewards of His mysteries' almost appals me. A steward must be faithful, and must render an account of the way in which he has used his master's goods. God grant that at the final reckoning we may not be found unprofitable servants.
How those simple words in the twenty-third Psalm satisfy us more and more as life advances, and as we realise that He is not our Shepherd only, but the chief Shepherd of the whole flock, and that He has yet other sheep whom He is looking for, and whom He will teach to hear His voice amid the babel tongues of the world. It is a comfort to me to feel that He has no private blessings for me apart from the rest of the family—that we are one in Him, and that each blessing unites us not only to the Head of the family, but to all the brothers within it.
I suppose at first it is hard to realise the unseen world for long together. But gradually that worlddominates our being, and interprets the world we see, and makes all life intelligible and well worth the living.
To H. J. B.
Hotel Belvedere, St. Moritz: December 16, 1901.
I feel a new man now in this fresh mountain air. If I always lived here I might be good for something. What a parable of life! If we could live in the higher world and breathe in its air, what strong, healthy men we should be! I stayed a night once with Westcott, and it seemed to me that he lived and moved and had his being in a higher region, to which I now and then came as a stranger, and he could see habitually, what I sometimes saw, the way of God in human life. I am sure we are meant to have our home in that higher world, and that we only see life sanely, steadily, and in its true proportions, when we view it from that vantage ground. I have always been thankful that I spent that night with Westcott, and thereby gained, not simply fresh inspiration, but a radically new revelation of human life and its possibilities. It gave me an insight into the dignity and the destiny of our common human nature.
You have never been long absent from my thoughts, and at last I have had time and strength to begin to pray for you as I could wish. It is the only way in which I can show my gratitude to you. I don't understand much about prayer, but I think of that strange, bold parable of the unrighteous judge and the widow, and I take my stand on that. I shallnot be content until your true self is formed; and I think that God must be very ready to answer the prayer, however imperfect its form may be, of one who loves another more than he can understand. I like St Paul's words:teknia mou ous odino mechris ou morphothe Christos en humin. Only I wish I were not such a worm myself. However, the thought of you compels me to live a better life. If I could only make all my thoughts of you into prayers and actions for you I should be more content.
[Transcriber's note: The Greek phrase in the above paragraph was transliterated as follows:teknia—tau, epsilon, kappa, nu, iota, alpha;mou—mu, omicron, upsilon;ous—omicron, upsilon, final sigma;odino—omega, delta, iota, nu, omega;mechris—mu, epsilon, chi, rho, iota, final sigma;ou—omicron, upsilon;morphothe—mu, omicron, rho, phi, omega, theta, eta;Christos—Chi, rho, iota, sigma, tau, omicron, final sigma;en—epsilon, nu;humin—(rough breathing mark) upsilon, mu, iota, nu]
Don't imitate Uriah Heep with 'Yours most humbly.' I won't stand that nonsense! and you give yourself away just a few lines above, when you assert that you are too proud to confer a favour on me, and read Greek Testament with me. What a funny chap you are! Can't you see, you idiot, what a pleasure you give me? We shall have to compromise, and I'll have to make some concession to your pride. Neither —— nor I know much about your section, but we could help you in your first part papers. Of course, he could do it miles better than I can; but, all the same, you are going to be my pupil. Promise me that you won't make any arrangement with him until you have talked the matter over with me. I'll make some compromise for the sake of your miserable pride, you wretched creature.
Write to me soon again, if it isn't a great bore. I can't recall as much as I could wish of your conversations with me. In fact, I have the unpleasant feeling sometimes that I did too much of the talking! But one or two things that you said to me live inmy memory, and make me wish to be more fit to talk to you.
St. Moritz is much as usual. It is a strange little world in itself. The comic and the tragic are blended weirdly together, and nature is unimaginably beautiful. I wish you could see this snow. It has an attraction for me, and I am sure it would have for you. I think you understand more about the meaning of beauty than I do. When I see a magnificent landscape, I want to share the sight with some one else. I feel quite lonely when I am interpreting it alone. I wonder why that is?
To F. J. C.
Hotel Belvedere, St. Moritz: December 21, 1901.
Christmas seems to mean more to me, the longer that I live. I gaze with bewilderment on that stupendous mystery of love—the very God entering into and raising our human nature. My whole conception of the meaning, the possibilities of our common human nature is transformed, as I see that it can become a perfect reflection and manifestation of the Divine nature. 'The Word became flesh, and lodgedin us.' The manger at Bethlehem reverses all our human conceptions of dignity and greatness. 'The folly of God is wiser than men.' It is to the humble—to babes—that God can reveal Himself. In them He can find His home.
O Father, touch the East and lightThe light that shone when Hope was born.
It is in Christmas that Tennyson found the birth ofHope. It is Christmas that, as life goes on, bids us never despair—of our own or of human nature around us.
To a friend at Cambridge.
Hotel Belvedere, St. Moritz: December 30, 1901.
I shall never forget this last Christmas Day, for your letter came in the evening. I read it again and again, and wonder at it more each time I read it. I can't tell you what I feel about it. I knew that you more or less liked and respected me, but I didn't know that you loved me. I've got what I wanted. When you merely respected me, I dreaded the day when you would find that I was different to what you thought I was. But now I feel I am safephobos ouk estin en te agape, however imperfect you find me. I know now that I can trust you not to throw me off. And love is not extreme to mark what is amiss,hoti agape kaluptei plethos amartion. I can't thank you for your kindness, but I thank God for giving me the most precious gift in the world, a human soul 'to love and be loved by for ever.' As I look at your letter I feel a mere worm, and my one wonder is how on earth a man like you can call me your friend. I can't thank you; but I'll do my best to live up to the standard you expect of me, and to be a true friend to you. And my idea of friendship is, as you know, prayer. I can't, worse luck, do much for you, but I do pray for you, and 'whatever ye ask in prayer, believing, ye shall receive.' It has been truly said that thehow, thewhere, and thewhenare not told us, but only thewhat. And I am quite certain that every prayer I offer for you is heard and answered, when I believe what I say; but the manner, the place, and the occasion of the answer—of these things I know nothing. I am sure that God loves to see us happy, and the pure joy of the knowledge that such a man as you loves me is almost more than I can bear. It throws a new light on life here, and on that fuller life to which God is leading us hereafter; like you, thank God, I cannot complain of lack of friends, but I have never had one who has written me such a letter, full of an affection for which I crave. The worst is, I can't repay your kindness. You bring me nearer to God, you make me realise in the strangest way His affection, you make me feel the worth and mystery of a human soul. I wish I could return your help somehow or other. Do show me the way. I wish you did not find it so difficult to pray for me. I am sure you are right in going back to such a man as St. Paul for subjects of prayer. The opening chapters of his letters to the Ephesians and Colossians give the kinds of requests which it is worth making on behalf of any one. There is surely no harm in finding that, as you pray for another, your own faith is growing. There is nothing selfish in that. It is rather the result of the lawdidote kai dothesetai humin.
[Transcriber's note: The Greek phrases in the above paragraph were transliterated as follows:phobos—phi, omicron, beta, omicron, final sigma;ouk—omicron, upsilon, kappa;estin—epsilon, sigma, tau, iota, nu;en—epsilon, nu;te—tau, eta;agape—alpha, gamma, alpha, pi, eta;hoti—(rough breathing mark) omicron, tau, iota;agape—alpha, gamma, alpha, pi, eta;kaluptei—kappa, alpha, lambda, upsilon, pi, tau, epsilon, iota;plethos—pi, lambda, eta, theta, omicron, final sigma;amartion—alpha, mu, alpha, rho, tau, iota, omega, nu;didote—delta, iota, delta, omicron, tau, epsilon;kai—kappa, alpha, iota;dothesetai—delta, omicron, theta, eta, sigma, eta, tai, alpha, iota;humin—(rough breathing mark) upsilon, mu, iota, nu]
Your faith can only grow with exercise, and you exercise it by praying for others. You would only be selfish if you prayed for some one elsein order thatyour own soul might be benefited.
But don't think too much of selfishness. Bringall your half selfish desires to Him who knows us through and through; and in His presence, almost unconsciously, your motives will gradually be purified. You will learn to walk in the light as He Himself is in the light. As I look back on this letter, a large part of it seems selfish. I expect much is; but, even in the selfish parts, there is something more besides. I can only just say what I feel, and ask God gradually to eliminate what is wrong. In His light I shall see light.
Life is large, and I am fearful lest, in attempting a rough and ready asceticism, I should exclude as wrong some elements which are in reality God-given. I feel that in the case of our affections and our longing for beauty. They are implanted in us, and tended and watered by One who is perfect Love and perfect Beauty. They easily lead us into sin, but that fact does not imply that they are wrong in themselves. We have to bring them to their source that He may interpret them, 'Too late have I sought thee,' said Augustine, 'thou Beauty, so ancient and so new, too late have I sought thee.' I cannot understand the mystery of your life, dearest, but I feel that all that craving for beauty is in some kind of way a craving for God. Only God demands the first place in your life before He will give you any satisfying interpretation of that aspect of His life. You must love Him for what He is—not simply because He is Beauty.
I slept and dreamed that life was Beauty,I woke and found that life is Duty.
They are not really contradictory conceptions. Nay, Duty has a spiritual beauty of her own. But sometimes they seem for a moment divergent, and then you must at all costs choose the latter, and you will find that
The topmost crags of Duty scaled,Are close upon that shining tablelandTo which God Himself is shield and sun.
And, if I am not mistaken, that land will be utterly full of an absolutely satisfying beauty.
But I feel that I scarcely yet understand anything about the meaning of Beauty. All I can do is to relate it immediately to God. If I see beautiful scenery, I am usually thinking of God and thanking Him. If I see human beauty, I feel that I am on holy ground, and I always try to pray for a face that attracts me. I feel that I have a duty in return for the revelation that has been given. But, as you see, I can explain but little. These are merely rules of practical life which we very imperfectly carry out. I cannot explain the relation of physical and spiritual beauty in human beings. I feel, of course, that there ought to be, there very often is, some such relation. But sometimes there is something utterly wrong, and apparently no such connective. The connection, I take it, is more perfect in nature; but in man, why, something has occurred, something anomalous, which mars the whole. Sin has come in somewhere, I suppose.
I can't express on paper what I feel, or give you any real conception of what you are to me. Youwould be startled if you knew. God bless you, and work out in you, not my miserable ideal of what I think you ought to be, but His own ideal, which exceeds all our thoughts and imagination, of what you are to be.
To G. J. C.
Christ's College: 1901.
… I was never so pleased to hear of any engagement as of yours. I thank God with all my heart. I cannot put my joy into words, but somehow or other it seems to bring me nearer to the source of all joy. I feel more than ever that He cares for us and is educating us, and I feel that He has been so good to you, because He loves you. The older I grow the more I am impressed by His infinite sympathy and concern for us. And when He gives us not only love but a return of love, it seems to me that He is giving us the very best thing that He has—a part, as it were, of Himself. 'The merciful and gracious Lord hath so done His marvellous works, that they ought to be had in remembrance.'
I cannot tell you how glad I am. But I thank God in my prayers for you; and I am sure that if He has been so good to you in the past, He will not forget you in the future.
To the same when he had just accepted a mastership at Eton.
Brislington, Bristol: 1901.
.… How good of you to write and tell me of your future work!… The responsibility of such alife is to my mind almost overwhelming. 'Who is sufficient for these things? Our sufficiency is of God.'
I am thankful that the offer came as it did—unsought by you. You will feel happier in accepting it. 'Infinite sympathy is needed for the infinite pathos of human life'—more especially of a boy's life. The first, second, third, requisite for a master is, in my judgment, sympathy. As I look back on my own school days, I cannot help feeling that most of my masters were either lacking in it or else strangely incapable of manifesting it in a form which I could understand. Sympathy with the dull, unpromising boy is a divine gift, and I trust that Holy Orders will confer upon you this grace also. I thank God that you are taking orders, and finding your work in teaching. Forgive this lecture from one who has no right to speak, and who is himself strangely deficient in sympathy.
To D. B. K.
Eastbourne: September 1901.
I am glad that you have been home. I feel that home is a revelation—a means whereby the Eternal Father shows us Himself and His purposes, a strengthening and refreshing of our tired souls.… I have prayed earnestly for you that your faith and love may not fail. I feel intensely the same difficulty as you, and I am only slowly learning to overcome it. I do not think we can learn to love people who are altogether different from us in many respects, all at once. I love some men with a strange, unsatisfied affection. All my thoughts about them I amgradually learning to resolve into prayers for them, and I want to live longer that I may pray for them more.
Well, it seems to me that God gives us this affection that we may learn to do to others as we would do to these. I cannot pretend to care for many with whom I come into contact as much as I do for the few. But I can pray for them, and the feeling will more or less come in time. Just try to pray for some one person committed to your charge—say for half an hour or an hour—and you will begin really to love him. As you lay his life before God, as you think of his needs and hopes, and failings and possibilities, as you pray earnestly for him as you would for some one whom you feel intense affection for; at the end of the time you will feel more interested in him, you will think of him not as one of a class but as a separate, mysterious person. You will not, it may be, have time to pray for many in this way, but you will learn imperceptibly to extend your sympathy—to feel real love for many more. I advise you to keep a record of these prayers. It is quite worth your while to take practically a day off sometimes, and to force yourself to pray. It will be the best day's work you have ever done in your life. Remember that!
Don't be troubled by comparing yourself with other clergymen. I think you are like me—not ecclesiastically minded. I don't have the sort of feelings which a large number of persons have about their work and their preaching. I can't put the difference into words, yet I feel it. But I must serve God in my own way, and I am sure that He will use me to do the work for which I am best fitted. And thesame is true of you. Try to refer all your actions to His standard; and test your work in His presence; and don't ask what So-and-so thinks of it.
I very much wish you had some gentlemen to associate with besides parsons. You must keep up as much as possible with your college friends; and use every opportunity which reasonably presents itself of seeing some 'society.' God knows what is best for you at present.
God nothing does or suffers to be doneBut thou wouldest do thyself, couldest thou but seeThe end of all events as well as He.
I am sure that He will not forget you. He knows what is best for your development. It may be that He takes you away from friends that you may learn to pray for them more and to see Him more clearly.
I think you will influence many men whom a more ordinary parson would not touch.… I am quite certain that if you have infinite hope—hope against hope—you will be a tremendous power in the place where God has put you.
Get as much exercise as you can, and always get a clear day off in the week, and don't give up any of your old interests. Don't always read 'religious' literature.… When the long day is done and we stand before the judgment seat, I believe that many will rise up and call you blessed. Only pray for individuals—for a long time together. To
To one about to be ordained.
Eastbourne: September 1901.
I shall indeed remember you on Sunday next. The words of the lesson come home to me to-day—kai eireken moi Arkei soi he chariu mou; he gar dunamis en astheneia teleitai.
We are poor creatures, but there is Grace—and we can come into contact with it—and that is all we need. We may have failed in the past, but Christ offers a new childlike life and endless hope.
I am glad to think that you will be returning to your difficult post at Cambridge. I am sure that you will return to it with fresh humility and courage—en pleromati eulogias Christou.
[Transcriber's note: The Greek phrases in the above paragraphs were transliterated as follows:kai—kappa, alpha, iota;eireken—epsilon, iota, rho, eta, kappa, epsilon, nu;moi—mu, omicron, iota;Arkei—Alpha, rho, kappa, epsilon, iota;soi—sigma, omicron, iota;he—(rough breating mark) eta;chariu—chi, alpha, rho, iota, final sigma;mou—mu, omicron, upsilon;he—(rough breathing mark) eta;gar—gamma, alpha, rho;dunamis—delta, upsilon; nu, alpha, mu, iota, final sigma;en—epsilon, nu;astheneia—alpha, sigma, theta, epsilon, nu, epsilon, iota, alpha;teleitai—tau, epsilon, lambda, epsilon, iota, tau, alpha, iota;en—en—epsilon, nu;pleromati—pi, lambda, eta, rho, omega, mu, alpha, tau, iota;eulogias—epsilon, upsilon, lambda, omicron, gamma, iota alpha, final sigma;Christou—Chi, rho, iota, sigma, tau, omicron, upsilon]
To W. D. H.
St. Moritz: January 4, 1902.
I hope that you are now less overworked than you were in October. You must at all costs make quiet time. Give up work, if need be. Your influence finally depends upon your own first-hand knowledge of the unseen world, and on your experience of prayer. Love and sympathy and tact and insight are born of prayer. I am glad you have a Junior Clergy S. P. G. Association. Try to take an intelligent interest in it, and mind you read a paper before long.