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LIBRARY OF ST. FRANCIS DE SALES.

WORKS OF THIS DOCTOR OF THE CHURCH TRANSLATED INTO ENGLISH.

BY THE

VERY REV. CANON MACKEY, O.S.B.

UNDER THE DIRECTION AND PATRONAGE OF HIS LORDSHIP THE

RIGHT REV. JOHN CUTHBERT HEDLEY, O.S.B.

Bishop of Newport and Udenevia.

IV.-LETTERS TO PERSONS IN RELIGION,

WITH INTRODUCTION BY BISHOP HEDLEY,

AND FACSIMILE OF THE SAINT'S HANDWRITING.

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"Ah! how happy are these well-beloved hearts of my daughters, in having given up some years of the false liberty of the world, in order to enjoy eternally that desirable slavery in which no liberty is taken away save that which hinders us from being truly free." — p. 151.

LONDON : BURNS & OATES, LIMITED.

NEW YORK, CINCINNATI, CHICAGO : BENZIGER BROTHERS. 1909,

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V

ST. FRANCIS OF SALES AND THE RELIGIOUS LIFE.

IT is a great pleasure to introduce to Catholic readers, and to others, this, the fourth, volume of the Rev. Henry Benedict Mackey's translation of the complete works of St. Francis of Sales. It comprises a very complete selection of the holy Doctor's Letters to " religious " persons. These letters are characterised not only by that depth, sweetness, and attractiveness which we find in all his utterances, but also by matured and powerful instructions, worthy of so great a spiritual director, on the subject of the religious life of persons consecrated to God.

Although St. Francis was not himself a religious, and was indeed occupied during his whole life rather with the care of souls, with anxious missionary work and with the reformation of people of the world, than with monks or nuns, yet it is well known that the religious state shared in his solicitude, his lights and his prayers. It is only necessary to mention the Order of the Visitation for religious women, which he founded, and which still happily flourishes, and to recall to mind the history of the vocation and direction of St. Jane Frances de Chantal.

But in truth the influence of St. Francis of Sales on the religious life is far more deep and widespread

viii St. Fralcis of Sales

than most people imagine. The beginning of the seventeenth century, when he lived (he died in 1622), was a time when religious life for women was beginning to take new shapes and directions. The moment had come, in God's providence, when women were to be uncloistered, yet true religious, and were to be formed into societies which should spread far beyond this or that particular diocese. It was not given to St. Francis to establish, or even perhaps to foresee, the new condition of things. For the history of his own foun dation is very curious and instructive. His first idea was to found a society of pious women under the diocesan Bishop ; a mere Congregation, not a religious order, with simple and not solemn vows, without any formal or canonical enclosure, wearing the dress of secular women, and devoting their lives to the " visi tation " of the sick and the poor. The scene at Annecy, when he finally declared to St. Jane Frances what she was called to, places before us in the most striking manner what was passing in his thoughts. She had fallen on her knees before him, and he said, in order to try her, " You are to be a Poor Clare." " Father," she replied, " I am ready." " No," he continued, " you are not strong enough — you must be a Sceur hos- pitaliere." " Father, whatever you please." " Not that either," said the Saint, " you must be a Carmelite." " Father, I am ready to obey." « No," he said, " what God wants from you is something different ; he des tines you* to establish an order which shall be ruled over by the charity and sweetness of Jesus Christ, into which shall be admitted the weak and the infirm, and whose work shall be to tend the sick and to visit the poor." When the holy Bishop uttered these words,

and the Religious Life. ix

St. Jane Frances tells us thao-She felt herself interiorly moved to acquiescence, and filled with light and gentle satisfaction, such as she had not experienced when he made the preceding proposals ; so that she knew that this was truly God's will. It was God's will ; but it was to be fulfilled in a way which, as it would seem, neither of them was given to comprehend even at that moment of divine impulse and illumination. It was all to come true ; but the reality was to be far more wonderful than their saintly humility then suspected. St. Francis of Sales was finally overruled by Mon- seigneur de Marquemont, Archbishop of Lyons, and consented that the Visitation should be a regular religious Order. By a special bull of Pope Paul V., he erected it as such in the year of our Lord 1618.

There were, perhaps, four things as to which St. Francis thought that a change would be good for religious women. Two of them I have already alluded to. The modification of enclosure he gave up, in as far as regards his own foundation. The authority or influence of a Mother-General seems at first sight a point to which he attached no importance ; for he insists, over and over again, that every house of religious women ought to be under the immediate jurisdiction of the diocesan Bishop. Nevertheless, it is clear to any one who studies his Letters and his method of directing foundations, that he held it to be of the utmost moment that the different houses of the Insti tute should be one in spirit and in practice. We have a letter — translated at p. 232 of this volume — in which he expresses himself most decidedly on the sub ject of a rumour that the Archbishop of Lyons is going to introduce new laws into the Visitation in that

x S/. Francis of Sales

city. In another letter, ^ e have directions to St. Jane Frances as to her " visitation " of the Houses of France (p. 234). Not that the Superioress of the Mother House, or even the Bishop of that House, had any absolute authority over foundations in another diocese ; but that it was essential that there should be such communication between the Houses that a kind of moral authority should be acknowledged as belonging to the chief seat of the traditions of the Order. The Visitation is the most conspicuous example in the Church of a religious Order of women holding together in spirit and flourishing in numbers through two cen turies by the power and virtue of the instructions of its saintly founders and the intercommunication of the Houses with one another and with the Mother House at Annecy. The government of women by women, admitted from the beginning of the Church in each particular convent, was not recognised on a larger scale till some time atterwards ; but the principle has worked in the Visitation since the time of St. Jane Frances. It is she who has been the perpetual Mother-General.

The third point in which the holy Bishop of Geneva made an innovation was the obligation of the Divine Office. This he endeavoured, and with success, to change, in the Visitation, into the Little Office. For his reasons, the reader may find some of them in Letter XXXIV. of the present translation (p. 1 6 1 ). He did not conceal his opinion that in more than one convent the recitation of the Divine Office was got through in a way that might " well make the Huguenots laugh."

The fourth point relates to what he calls the very spirit of the Visitation. When he yielded to the re-

and the Religious Life. xi

presentations of the Archbishdp of Lyons, and allowed his little Congregation to pass into the state of an Order, he reserved two things — which, indeed, as far as our present purpose is concerned, may be put down as one. He tells Mother Favre — the generous Savoyard who was among the first three admitted to the vows — that he had yielded without reserve to the Archbishop, except as regards the " principal end " of the Congre gation, viz. " that widows should be admitted into the monasteries, these to live in their secular dress till they were free from encumbrance and able to take the habit, and that secular women might come in and live there for a time for devotional purposes." Thus did he carry out, in spite of all, that inspiration of chari table " visitation " which he received in the beginning. His daughters were not to " visit " outside, but to re ceive within their own walls those who needed their help. It was the same loving thoughtfulness for others which made him prescribe that consideration of health and strength should not be allowed to exclude from the habit such candidates as were otherwise suit able. " Je suis grand partisan des infirmes," he writes to a Sister of the Visitation : —

" And am always afraid lest the inconveniences which they cause should excite a spirit of prudence in the houses, and a ten dency to desire to dismiss them without getting leave from the spirit of charity, under which our Congregation has been founded, and for which there has been expressly made the distinction of sisters which is seen therein. I favour then the cause of your sick person, and provided that she is humble and acknowledges herself indebted to charity, you must receive her, poor daughter. It will be a continual holy exercise for the charity of the sisters" (p. 189).

To St. Francis, indeed, the monastery was a refuge,

xii 6V. Francis of Sales

an infirmary, in which poor sick and suffering souls were to be treated and cured, and infirm bodies cherished and ministered to. He says, in the thir teenth Entretien, that the Spirit of the Visitation is the humble love of God and " extreme sweetness " to wards our neighbour.

It is interesting, and by no means fanciful, to trace the influence of these four points of St. Francis of Sales on the development of Institutes for religious women during the two centuries and a half which have elapsed since his time. These institutions may per haps be roughly classified under three different heads. First there are the associations, which are not strictly " religious congregations," because they only take pri vate, and generally temporary vows, such as the Sisters of Charity of St. Vincent de Paul. Next there are the Institutes, which have more or less followed the rule and spirit of St. Ignatius, such as the English Virgins, with those widespread Irish branches which have sprung from them ; also the Sacre" Cceur, the Sisters of Mercy, &c. In the third place come the Orders, chiefly French, on the model of the Congregation of Charity and Refuge founded by Pere Eudes. A moment's consideration will show that the three great legislators for religious in these latter centuries have been St. Vincent de Paul, St. Ignatius, and St. Francis of Sales. Perhaps the word " legislator " is not the right one ; these great Saints have, two of them at least, legislated for women ; but their influence has mostly come from their firm grasp of certain principles which Divine Providence inspired them to see clearly. The need for a society in which women might live in strict obedience, and yet wholly devoted to charity, was

and the Religions Life. xiii

made known to St. Vincent de Paul almost at the same time as to St. Francis. Does not the congrega tion of the Sisters of Charity seem almost to correspond to the ideal which the latter Saint showed to St. Jane? But God's thoughts are richer and more fertile than all that even his Saints can take in, and St. Vincent car ried out that inspiration in one way, St. Francis in another. The work of St. Ignatius lias been not less wonderful, though more indirect. It is worthy of re mark, that at the very moment when St. Francis was taking steps to have the Visitation approved at Rome, Mary Ward was in Rome also, and pleading her cause before the tribunals. The " innovations " proposed by that great foundress have nearly all been accepted now ; but at the time they were thought to be very doubtful indeed ; and what is worse, the behaviour of some at least of her associates was not calculated to inspire the authorities with confidence. Mary Ward wanted to do away with canonical enclosure, to let her nuns go about the country almost like missionaries, to undertake the teaching of catechism, and to have all the convents of her institute placed under one Mother-General. Her vision has been realised, in the Presentation, the Lo- retto Sisters, the Irish Sisters of Mercy, and those innumerable offshoots or modifications of these Orders which are even yet multiplying. St. Ignatius, in spite of the Pontifical privilege that his Order should never have to govern nuns, is the patriarch of these active Orders, and has given them their statutes, their disci pline, and their freedom for every charitable work. The devoted Congregations which I have called French, with their offshoots, have inherited the spirit of St. Francis of Sales. For example, the Constitutions of Pere

xiv St> Francis of Sales

Eudes's institute are almost word for word those of the Visitation, although it is true that he has added one or two which St. Francis himself might have signed. The holy Doctor wished his daughters to " visit " the poor and sick. God has brought the poor and the sick to the very doors of their cells, under the very roof of their chapels. That loving sweetness and devoted sacrifice which were his characteristics are multiplied day by day, all the world over, wherever communities of white-robed nuns gather around them the miseries of nature, of misfortune, or of sin, and practise upon their alleviation the lessons which St. Francis of Sales dictated to the first daughters of the Visitation.

The book now offered to the reader contains these lessons, not in the form of a cold abridgment, but in the warm and living words of the Saint himself. Most of the Letters are naturally addressed to Sisters of the Visitation — many to St. Jane Frances herself. But there are a few also to members of other religious orders. Those in which he speaks so prudently and tenderly of " reformation " are addressed mostly to the Abbess of Puits d'Orbe, a house which was Benedictine in name, but from which secular troubles had banished the Benedictine spirit for a century past. The " general instructions " at the end of this volume contain those treasured instructions which the Saint had either writ ten for particular sisters in a more formal shape than a letter, or which the sisters themselves had reduced to writing in the shape of memoranda for the spiritual life. Among them is the " Livret," or book of answers given by St. Francis to various questions on the spirit and practice of the Visitation.

The Letters translated by Father Mackey in this

and the Religious Life. xv

volume are of every kind — from trivial to weighty, from playful to severe, from the first instructions of beginners to the deepest counsels of mystical theology. The series of Letters to St. Jane Frances with which the Third Book opens are like a commentary on the sublimest parts of the Amour de Dieu. The letter in which he replies to some sister who had naively asked him how he would behave if he lived in her community, is such as one would expect from a finished master to a simple and well-meaning soul. We have letters to superiors, letters to " officers " of a house, letters to novices ; letters to the tempted, to the suffering, to the faint-hearted, to the over -busy. The volume is a series of illustrations of his well-known views — of detachment from earth, of abandonment to God, of patience with ourselves, of " extreme sweetness " for others. Like every great spiritual doctor, he does not trouble him self whether his teachings are " new things " or " old." There is little that can be called absolutely new in spiritual learning, unless it is also false ; but St. Francis leaves in the heart the impression of one who has been raised up to teach the importance of inte rior acts over exterior, of simple and direct "views" of God as against complicated spirituality, and of the ever-presence of Christ in every human creature around us. Of all this the book is full. Let me give one specimen — a passage in a letter probably written to Mother de Chastel, at Grenoble, in 1620 ; it is on the subject of trust in God and tranquillity : —

" You go considering your steps too much for fear of falling. You make too much reflection on the movements of your self- love, which are doubtless frequent, but which will never be dan gerous so long as, tranquilly, not letting yourself be annoyed by

xvi St. Francis of Sales

their importunity nor alarmed by their multitude yon, say No. Walk simply ; do not desire repose of spirit too earnestly, and you will have the more of it. Why do you put yourself in trouble ? God is good, he sees very well what you are ; your inclinations cannot hurt you, bad as they may be, since they are only left to you to exercise your superior will in making a more profitable union with that of God. Keep your eyes uplifted, my dear daughter, by a perfect confidence in the goodness of God. Do not be anxiously solicitous for him, for he told Martha that he did not wish it, or at least that he was better pleased that there should be no solicitude even in doing good. Do not examine your soul so much about its advancement. Do not want to be so perfect, but in simple earnest spend your life in your exercises, and in the actions which come to be done in their time. Be not solicitous for to-morrow. As to your path, God, who has guided you up to the present, will guide you to the end. Remain in entire peace, in the holy and loving confidence which you ought to have in the sweetness of heavenly Providence" (p. 199).

This volume will therefore serve as an admirable manual of spiritual reading for religious, especially for those whose institute is modelled on the Visitation, or carries out the great principle of mercy and compassion which lies at the root of all that St. Francis wished religious women to do.

Perhaps it may be necessary to make one observa tion here. If one wished to have a true idea of the perfection of a holy person, one would hardly get it from that person's letters to her confessor, or from the director's instructions to herself. We must not then judge of the advanced state of the first Mothers of the Visitation from what we read in these letters of their saintly founder and father. We know from other sources how holy and perfect many of them were. Their imperfections, such as they were, or as they seemed to be, have become our instruction, in drawing from one of the greatest of spiritual directors a series

and the Religious Life. xvii

of golden teachings, which will lift up and purify to the end of time souls much more in need of help than were those to whom they were first imparted.

But to many of us the great merit and satisfaction of this book of holy Letters will be that it keeps before us St. Francis himself. Nothing displays a human soul like a genuine letter. We have here St. Francis in every paragraph. We have even innumerable hints and suggestions of his outward life and occupations. We see him snatching a minute as the messenger waits to write " four lines " to his beloved daughters. We see him interrupted in his writing the Love of God, and just at the moment when he was filled with a " kind of realisation of the feelings of the blessed when they first see God in Paradise" (p. 166). We can follow him to his father's house, at Sales, where on a winter's day, Ash Wednesday of the year 1615, he is all alone in the gallery and the chapel, and where he sees the snow lying a foot deep in the court-yard, and John clearing a space to feed those pigeons which have furnished him with so many an illustration. One letter is written at Grenoble, where he is preaching the Lent in the cathedral known to so many of us, and it relates how all the previous night he had been lying awake revolving " a thousand good thoughts of sermons." He promises a lady his portrait — " I can not refuse you anything, my dear daughter ! . . . Why have I not striven to preserve the image of our heavenly Father in my soul ! " (p. 290). Sometimes he reveals his interior. " I must tell you," he says to St. Jane Frances, in the year 1621, "that this morn ing, having a little solitude (at Annecy), I have made an incomparable act of resignation, but one which I iv I

xviii St. Francis of Sales

cannot write. ... Oh how blessed are the souls which live by the will of God alone ! " (p. 240). " I would never excite myself," he writes to one of his daughters; " that, thank God, I do already ; for I never let my self become excited" (p. 395). And the following passage is very interesting to those who have been struck, as we all have been, by the tone of effusive tenderness which is sometimes perceptible in his com munication with his spiritual children : —

" There are no souls in the world, as I think, who love more cordially, tenderly, and (to speak in all sincerity) more lovingly than I ; and I even somewhat abound in affectionateness, and words thereof, particularly at the beginning. You know that it is according to the truth and the variety of that true love which I have for souls ; for it has pleased God to make my heart so. But still I like souls that are independent, vigorous and no_t feminine ; for such great tenderness disturbs the heart, disquiets it, distracts it from loving prayer to God, hinders entire resigna tion and the perfect death of self-love. That which is not God is, for us, nothing. How can it be that I feel thus, I who am the most affectionate person in the world, as you know ? Yet in truth I do feel it ; but it is a marvel how I reconcile it all together ; for it is my idea that I love nothing at all but God, and all souls for God. Ah ! Lord God, do yet this grace to my whole soul that it may be in you only ! " (pp. 203-4).

The saints derive from their association with Christ the power which belongs in its fulness to him, of transforming the heart of those who gaze upon them into their own likeness and the likeness of their Master. No saint seems to have this gift more marvellously than St. Francis of Sales. Therefore, every chance of looking upon him is most precious and acceptable to all who aspire to devotion.

I think the reader will approve of the translation, which has been made with very great care. The

and the Religious Life. xix

Saint's words and expressions are often archaic and sometimes obscure, and his language has not unfre- quently a trait of directness and simplicity which our modern usages hardly tolerate. But Father Mackey seems to have fairly hit the mean between slavish literalness and too great freedom. The division into six books will be found useful. All the letters to the Visita tion are kept together, viz., in Books II. and III., and arranged according to date. Book I. contains letters previous to the founding of the Visitation ; Book IV. letters to persons outside the Visitation ; Book V. "general instructions" for the Visitation, and Book VI. letters on various festivals. The index and analysis will make it easy to find passages and subjects. Father Mackey has added one or two excellent paragraphs of introduction and explanation. He has in many cases put for the first time the real names of the persons to whom the letters are addressed. He has also corrected many dates, and added others. The date will gener ally enable the reader to find the original letter in the French editions ; the few undated letters will mostly be found in the French collections after the dated ones. The headings of the letters are by the translator himself, those found in the French editions being very often wrong or misleading. The book, therefore, is much more than a mere translation. Father Mackey, in executing his task, has made use of all that minute knowledge of the life and writings of St. Francis of Sales which many years of patient study have put him in possession of, and which we may expect to bear still more abundant fruit in the future if his life be spared.

JOHN CUTHBERT, O.S.B.,

$i$hop of Newport 0,1$ Menevia,

TABLE OF CONTENTS.

PAGE

INTKODUCTION BY BISHOP HEDLEY ON ST. FRANCIS DE SALES AND THE RELIGIOUS LIFE vii

Bonfc E

LETTERS PREVIOUS TO THE FOUNDING OF THE VISITATION.

LETTER

I. — To THE FiLLES-DiEU AT PARIS.— Exhortation and

instruction on reforming their practice of poverty i II.— To A NOVICE SISTER.— The signs by which we may know whether what we feel comes from God or from the evil one: the way of tending to per fection 17

III- -To M. ANTOINE REVEL, NAMED TO THE SEE OF DOL. — On the virtues necessary for the episcopal office, and the way to acquire them ... 26

IV.— To MADAME ROSE BOURGEOIS, ABBESS OF Purrs D'ORBE.— On the devotion proper to a religious, and the means to obtain it : also on the method to be observed by a religious superior in reforming

her community 32

V.— To THE SAME.— Same subject 38

VI.— To THE SAME (the Abbess of Pints d'Orbe).— Advice on her own conduct, on the introduction of certain community exercises, and the general reformation

of her Abbey 39

Meditation for the Beginning of each Month . 49

VII. — To THE SAME. — Further instructions on the same sub jects. Announces the death of (Blessed) Ancina, and the intention of the Saint's mother to send her youngest daughter to be educated at Puits d'Orbe 52 VIII.— To THE SAME (the Abbess of Puits d'Orbe).— How to sanctify corporal suffering : instructions on peace and humility . « ... . . . 56

xxii Table of Contents.

LETTER

IX. — To THE SAME. — Advice on meditation, on sleep, 011 having Mass in bedrooms : further advice on the way to sanctify corporal sufferings ... 67 X.— To THE SAME (the Abbess of Puits d'Orbe).— Encouragement and consolation in bodily suffer ings, and in the difficulties she finds in reforming

her Abbey 72

XL— To THE SAME.— On religious enclosure and on

charity towards her sister the Prioress . . 74 XII. — To THE SAME. — The Saint's extreme solicitude for her, and for the success of her efforts to reform

her Abbey 76

XIII.— To THE SAME (the Abbess of Puits d'Orbe).— The evil of pride amongst religious : method to be used by superiors in introducing reforms : care in

admitting subjects 78

XIV.— To THE SAME.— Directions on enclosure, extra ordinary confessors, administration of revenues : how to behave to a disobedient subject : advice

as to her own perfection 80

XV.— To A YOUNG LADY.— Counsels relating to a vow

of chastity 83

XVI.— To F. CLAUDE DE COEX, PRIOR OF THE BENE DICTINE MONASTERY OF TALLOIRES.— Instruc tions for the beginnings of a reform in his com munity 86

XVII. — To MADAME DE CHANTAL.— Praise of a future

lay-sister of the Visitation : spirit of that Order . 89 XVIII.— To A PERSON OF PIETY. — On humility, resigna tion, and simplicity : remedies against drowsiness at prayer 89

1300k H.

EARLIER LETTERS TO SISTERS OF THE VISITATION.

I.— To MOTHER DE CHANTAL.— On entire devotion of

self to God : St. Francis's extreme affection for her 93 II.— To THE SAME.— The excellence of her vocation :

the Saint praises God for it 94

III.— To THE SAME (Mother de Chantal).— That she

should receive her son with signs of love . . 95 IV.— To THE SAME.— On entire submission to God in

spiritual trials qg

V.— To THE SAME.— Change of name for the sisters : St

Frances of Rome their patroness and model . 97

Table of Contents. xxiii

LITTER PAQE

VI.— To MOTHER DE BRECHARD, ACTING AS SUPERIOR ESS AT ANNECY. — That she shoiild moderate her activity and her solicitude, trusting in God . . 98

VII.— To MOTHER DE CHANTAL.— On Holy Communion

and abandonment to God 99

VIII. —To THE SAME. — On abandonment to God's pleasure,

even as to the exercise of faith, hope, and charity 101 IX.— To A SUPERIORESS OF THE VISITATION.— -Founders of a house must act according to the spirit of the Order : what the spirit of the Visitation is : blessed are poor communities . . . .104 X.— SACRED CHALLENGE (cartel de dtfi) to my dear daughters of the Visitation of Sainte Marie, as a good New Year's present for this year, 1614.

Francis, Bishop of Geneva 106

XL— To MOTHER DE CHANTAL.— Reason for having the

change of rooms, &c. , made at the end of the year 1 1 1

XII.— To A LADY.— Indifference and littleness the spirit

of the Visitation in

XIII. —To MOTHER DE CHASTEL. — Consolation and re medies in temptations to impatience : the struggle between the spirit and the flesh . . . . 113

XIV.— To MOTHER DE CHANTAL.— The Saint wishes her God-speed in her journey to Lyons, to make there the first branch of the Visitation . . . .116 XV.— To THE SAME, AT LYONS. —Encouragement in the difficulties of her enterprise : exhortation to charity and forbearance 118

XVI. — To THE SAME. — In the spiritual life we must ever be beginning again, with courage always increas ing : it is a maxim of the Saints to speak little of self : congratulations on having the Blessed Sacrament in the new house 120

XVII.— To THE SAME (Mother de Chantal). — The pigeons and little birds at Sales: thoughts on charity and simplicity. Her manner of prayer is good: his own prayer. Reference to the Treatise on the Love of God . . . .122

XVIII.— To THE SAME.— Consolations under calumny: holy indifference to be cultivated: liberty as to spiritual communications: imperfect souls to

be received and borne with 125

XIX.— To THE SAME. — The Saint consoles her by telling her that she is united to Christ though she does not feel his presence: "Hallowed be

thy Name" 127

XX.— To MOTHER FAVRE, SUPERIORESS AT LYONS.— The excellence of her vocation : advice in temp tation: care for observance of rule and for encouraging generosity of spirit. Various salu tations 128

xx iv Table of Contents.

LETTER PAGE

XXI.— To THE SAME.— Consolation and encouragement 132 XXII. —To THE SAME.— The excellence of acknowledg ing one's imperfections 133

XXIII.— To A SUPERIOR OF THE VISITATION [MOTHER FAVRE]. — Encouragement to renounce all for God, and to have no solicitude . . . .134 XXIV.— To THE SAME.— On good and on useless desires :

advice in temptation 137

XXV. — To MOTHER DE BR^CHARD, ABOUT TO FOUND THE HOUSE AT MOULINS.— Discouragement is the temptation of temptations : it is no fruit of humility, neither does corporal infirmity justify it. She is to rule on supernatural principles . 140 XXVI.— To MOTHER FAVRE, AT LYONS.— Exhortation

to charity and union 143

XXVII. — To A RELIGIOUS PRIEST. — Reasons why the Saint prefers the Little Office to the Great Office for the Visitation : he desires to be commanded

to establish a seminary 144

XXVIIL— To MOTHER FAVRE, AT LYONS.— On the change of the Visitation from a Congregation into an Order : entire detachment of the Saint . .147 XXIX. — To THE SISTERS OF THE VISITATION AT ANNECY.— Excellence of the religious state as compared with a secular life : they are to be spiritual bees . . .... 149

XXX.— To A RELIGIOUS OF THE VISITATION.— On the obligation of her vows, and on expulsion from

religious Orders 152

XXXI.— To A SUPERIORESS OF THE VISITATION.— The Visitation not founded for the education of

young girls 154

XXXII.— To A SUPERIORESS OF THE VISITATION.— A Superior must be weak with the weak : conso lation to be drawn from the thought of God's providence and of heavenly rewards . . . 155 XXXIII.— To MOTHER DE CHANTAL.— The Saint's extreme affection for her. The only aim of a Chris tian's life should be to give it more and more entirely to his Saviour . .' . . .158 XXXIV.— To A RELIGIOUS PRIEST.— Religious exercises by which the Sisters of the Visitation supply for not saying the Great Office . . . .161 XXXV.— To A SUPERIORESS OF THE VISITATION.— On longanimity and resignation. The excellence of founding a religious house : privileges of

founders 163

XXXVI.— To A SUPERIORESS OF THE VISITATION.— On the

freedom of spiritual communications . .164 XXXVII.— To MOTHER DE CHANTAL.— The weak to be

corrected with mildness 165

Table of Contents. xxv

Boafc SEE. LATER LETTERS TO SISTERS OF THE VISITATION.

LETTER PAGE

I.— To MOTHER DE CHANTAL, SUPERIORESS AT PARIS. — St. Francis exhorts her to the practice of self-renouncement : it consists in a perfect indif ference to all things, and an entire acquiescence

in the will of God 168

II. — FROM MOTHER DE CHANTAL TO THE SAINT.—

Answer to the preceding 170

III. — To MOTHER DE CHANTAL.— Same subject . . 171

IV.— FROM MOTHER DE CHANTAL TO THE SAINT.—

Answer to the preceding 173

V. — To MOTHER DE CHANTAL.— Same subject . .175

VI— To THE SAME.— Same subject . . . .176 VII.— To A SUPERIORESS OF THE VISITATION.— How to act when criticised : how to secure the love and

the respect of subjects 178

VIII.— To A SISTER OF THE VISITATION.— Abnegation

of self-will is the best austerity . . . .180

IX. — To A SUPERIORESS OF THE VISITATION.— On a difference as to ecclesiastical precedence. Monas teries to be content with moderate dowries. On self-love in austerities 181

X. — To A SUPERIORESS OF THE VISITATION (perhaps the same). — She is not to dwell on her miseries, and is to commit to God the care of her reputa tion. Singularity and self-will in spiritual exer cises a dangerous delusion. Virtue depends not on feeling, but on the consent of the will. On change of confessors 185

XI. — To A SISTER OF THE VISITATION. — Cautions

against a spirit of self-seeking and self-will . . 187 XII.— To A SISTER OF THE VISITATION.— Consolations in sickness : consideration for the sick a mark of the Visitation Order : confidence in God . .189 XIII.— To A SUPERIORESS OF THE VISITATION.— Counsels to be interpreted with discretion ; multiplicity of exercises chiefly intended for beginners . . 191 XIV.— To MOTHER ANNE-MARIE ROSSET, SUPERIORESS AT BOURGES.— On the reception of a certain sister, and on the Constitutions . . . .192

XV.— To MOTHER DE CHASTEL, AT GRENOBLE.— On receiving young postulants or aspirants, and the way of treating tnem : also on the rules for Asso ciated Sisters 193

XVI.— To A SUPERIORESS OF THE VISITATION (probably the same). — Directions as to the treatment of one

xxvi Table of Contents.

PAGE

of her daughters, and as to points of the rule : advice and encouragement for herself, particu larly as to simple confidence in God . . 19° XVII.— To MOTHER DE BR£CHARD, SUPERIORESS OF THE VISITATION AT MOULINS.— How she is to act in the difficulties which arose over the foundation at N overs : the most painful un- kindness is the unkindness of good people and friends : we must will God only . . . 200 XVIII.— To MOTHERDE CHANTAL. -—Human prudence not to be followed in accepting subjects. His ten der love for souls : he would have them strong 203

XIX.— To A RELIGIOUS OF THE VISITATION.— Per fection to be gained by the continual practice of divine love : the gift of prayer will be given to the soul that is empty of self: an alms vowed but not bestowed may be transferred to

an object equally good 204

XX.— To MOTHER DE CHASTEL, AT GRENOBLE.— On the difference which had arisen between the Countess de Dalet and her mother : vows of chastity : duties of daughters to parents : how religious superiors should act as between mother and daughter 207

XXL— To MOTHER DE CHANTAL. — She is not to appeal

to law in order to retain the dowry of a sister

who is going to leave the convent. Vanity

of earthly things and of human prudence . 210

XXII.— FROM MOTHER DE CHASTEL.— She asks to be

allowed to resign her charge . . . .211 XXIII. —To MOTHER DE CHASTEL.— Answer to the pre ceding 212

XXIV.— To MOTHER DE CHANTAL.— On the gifts of understanding and of counsel, which had fallen respectively to the two saints at the

annual drawing 213

XXV.— To A SUPERIORESS OF THE VISITATION (pro bably M. de Bre'chard). — We are not to trust to human prudence but to divine, and we should be as willing for God to be served by others as by ourselves 214

XXVI.— TO AN OUT-SlSTER OF THE VISITATION.— No thing is little in God's service ; but her office has a peculiar importance . . . .216 XXVII.— To A SUPERIORESS OF THE VISITATION (Mother Claude Agnes Joly de la Roche).— God gives strength to effect all that he orders . .217 XXVIII.— To MOTHER DE CHANTAL.— Thoughts of the greatness of God : directions as to her stay in Paris and the reciting of the Office : for many things there is no need to obtain express leave

Table of Contents. xxvii

LETTER PAGE

from Rome : the Saint's wishes as to the grille and the plan of his monasteries , . .218 XXIX.— To THE SAME.— On charity to candidates who suffer under some corporal infirmity : superiors to be able to change their officers as they

think best 22 1

XXX.— To A RELIGIOUS SISTER OF THE VISITATION (probably M. de Chastel). — Mothers should aim at the eternal good of their children. The chief qualification for the religious life is not strength of mind, but innocence and humi lity 222

XXXI.— To A SUPERIORESS OF THE VISITATION.— Directions hoAv to behave towards a postulant whose parents had insisted on her entering into the convent : also of another postulant whose dispositions were not perfect .... 224 XXXIL— To SISTER M. A. HUMBERT. — Remedies against

evil thoughts 227

XXXIII. — To A NOVICE OF THE VISITATION. — Congratu lations upon her profession .... 228

XXXIV.— To MOTHER DE BEAUMONT, SUPERIORESS AT PARIS. — She is to have an entire trust in God, and to be a loving mother and nurse to her

daughters 230

XXXV.— To MOTHER FAVRE.— On unity of spirit amongst the houses of the Visitation : the soul that truly loves God must have no attachment to any particular work or plan .... 232

XXXVI.— To MOTHER DE CHANTAL.— Questions and in structions as to the visiting of the houses and the foundation of Dijon. His opinion on the case of the Abbess of Port Royal. Description of the sisters whom he is going to send . . 234

XXXVIL— To A SUPERIORESS OF THE VISITATION.— On allowing benefactresses to stay in houses of the Visitation, and on receiving penitents : progress of the Institute : we must not defend

ourselves or judge others 238

XXXVIII.— To MOTHER DE CHANTAL.— Directions about her journeys. Total abandonment to the divine will 239

XXXIX.— To A SUPERIORESS OF THE VISITATION, HIS COUSIN. — On the excellence of helping souls to advance in divine charity . . . .241 XL.— To MOTHER DE CHANTAL.— Superiors not to be guided by the human spirit, and not to be too eager to escape temporal anxieties . . . 243 XLI.— To A SUPERIORESS OF THE VISITATION (Mother de Chantal ?). It is best for nuns to be subject to the Ordinaries 245

xxviii Table of Contents.

LETTER PAGB

XLIL— To A SUPERIORESS OF THE VISITATION. —

Candidates are to be j udged not according to

nature, but according to grace. Remarks on

the form of profession 247

XLIIL— To A SUPERIORESS OF THE VISITATION.— One religious Order is not to despise another : the excellence of littleness 248

XLIV.— To A SUPERIORESS OF THE VISITATION.— A Monastery is a school of perfection : obedience is the chief virtue required ; even prayer must

be regulated by this 249

XLV.— To MOTHER FAVRE.— She is to conduct her daughters variously according to the Spirit of God : they must resist the tendency to over- emulation 252

XLVL— To A MISTRESS OF NOVICES OF THE VISITA TION. — She must do her best with simplicity, and confidently leave the rest to God . . 253 XL VII.— To A SISTER OF THE VISITATION.— What it is to live according to the spirit, and what

according to the flesh 254

XLVIIL— To A SISTER OF THE VISITATION. — We can avoid sins, but must not expect to conquer every evil inclination : patience and persever ance required in the practice of charity and in the struggle against self-love .... 257

XLIX.— To A SISTER OF THE VISITATION.— On the renunciation of self in order to belong entirely

to God 260

L.— To A SUPERIORESS OF THE VISITATION.— Humility and sweetness the two chief virtues

of a Superior : "to ask nothing and refuse nothing " is the sum of the Saint's teaching .

261

Book IF.

FURTHER LETTERS TO RELIGIOUS OUTSIDE THE VISITATION.

I.— To THE ABBESS OF Purrs D'ORBE.— Consolation on losing Madame de Chantal : weakness is not to discourage her, if the will be good. Advice on certain points in the management of her community. Assurances of affection . . 263

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LETTER PAGE

II. — To SISTER FRANCES BOURGEOIS, SISTER OF THE ABBESS OF Purrs D'ORBE. — On trust in God, and resignation to his will in our employments : how far rash judgment is a grievous sin. : how to act when a venial sin is forgotten in con fession 267

III.— To M. CAMUS, BISHOP OF BELLEY.— On renounc ing the office of Bishop 270

IV.— To AN ABBESS.— On the excellence of mental

prayer, and on the virtues of religious life . 272 V.— To THE BISHOP OF BELLEY.— On the evil of law suits, and on the infringement of ecclesiastical rights 275

VI.— To MOTHER CLAUDINE DE BLONAY, ABBESS OF THE ORDER OF ST. CLARE.— On having all in common : on the necessity of having extra ordinary confessors : on the advantage of freedom in spiritual communications . . . 278 VII.— To A BENEDICTINE MONK OF THE ORDER OF FEUILLANTS.— Suggestions as to the method of composing a Summa of Theology . . . 284 VIII.— To DOM PLACID BAILLY, A BENEDICTINE MONK. — His esteem for Dom Placid's sister : the true spirit of Religious : on hearing the cross . . 288

IX. — To A LADY. — Promises two portraits of himself : simple loving affections the best kind of prayer : to follow attractions the secret of prayer . . 289 X.— To A RELIGIOUS SUPERIOR.— A request in favour of one of his subjects who had been expelled and wished to return 291

XI. — To AN ABBESS (apparently the Ahhess of Port- Royal).— Promises of friendship and of help in spiritual matters : it is not necessary to go against our inclinations when they are not sinful 293

XII.— To MERE ANGELIQUE ARNAULD, ABBESS OF THE BENEDICTINE ABBEY OF PORT-ROYAL. — On peaceful humility, union with Christ, and

Holy Communion 295

XIII. — To THE SAME. — On courageous humility and on equableness of mind : praise of Dom Sans' " Spiritual Exercises : " it is possible to pass a day without venial sin : she is not to practise too many austerities ...... 298

XIV. — To A RELIGIOUS SISTER.— A monastery is a spiritual hospital, where we must suffer what is necessary for the healing of the soul : remedy against the fear of spirits 301

XV.— To THE ABBESS OF PORT-ROYAL. — Encourage ment to trust in God : she must moderate her vivacity and quickness of temper : trials are to

xxx Table of Contents.

LETTER PAQK

be expected in the service of God, and to be

borne patiently 3°3

XVI.— To THE SAME.— On longanimity in the pursuit of perfection : necessity of calming the heart : for himself he desires God's will only : solicitude for some of her Religious and friends . . 306

XVII.— To THE SAME (the Abbess of Port-Royal).— She is not to be discouraged by the incon stancy or rebellions of nature, or even by fre quent venial failings if the will remain good : on avoiding affectation and indiscreet austerities 310

XVIII.— To THE SAME.— Sympathy on the death of her father : importance of exterior observance : the best way to treat thoughts of vanity : on doing everything in a composed manner : the Saint praises her for manifesting her defects : on dis tractions in prayer 313

XIX. — To THE SAME.— Further exhortations to com-

posedness, tranquillity, and patience with herself 318 XX.— To A YOUNG LADY AT PARIS (probably Mile, de Frouville).— The Saint shows her that under her circumstances she cannot safely stay in the world, and exhorts her to enter Religion . . 320 XXL— To MLLE. DE FROUVILLE, AT THE VISITATION, PARIS. — Congratulations upon her entering Re ligion : the incomparable advantages of that state : the Saint encourages her to make the

sacrifice perfect 326

XXIL— To FATHER STEPHEN BINET, S.J., AT PARIS.— The Saint explains his course of action with re gard to the desire of the Abbess of Port-Royal to enter the Visitation 328

XXIIL — To THE ABBESS OF SAINTE CATHERINE.— On certain measures of reform taken somewhat pre cipitately by some of her daughters . . . 330

XXIV.— To A YOUNG LADY.— Exhortation to enter the

Religious life. The marriage at Cana . .332 XXV.— To A CARMELITE SUPERIORESS. —That the Pro vidence of God is certain to give the means of f ulfilling the duties it puts upon her . . . 334

XXVI.— To A RELIGIOUS SISTER. — He thanks her for a nosegay she had sent him : advice on patience, fidelity, confidence in God, and mortification . 335 XX VII. —To THE ABBESS OF MONTMARTRE, OF THE ORDER OF ST. BENEDICT.— Encouragement and advice on the reformation of her Abbey . 338 XXVIII. — To A RELIGIOUS SISTER. — Tenderness in devo tion is not in our own power : the spiritual nosegay : it is better to use the opportunities which we have than to desire new trials of our fidelity : self-renunciation 340

Table of Contents. xxxi

LETTER PAQE

XXIX.— To A RELIGIOUS SISTER.— On patience with self

and sweetness with our neighbour . . . 342 XXX. — To A RELIGIOUS SISTER.— Patience and silence during trouble, with the thought of Christ

crucified and of eternity 343

XXXI. —To A RELIGIOUS SISTER.— On struggling with perseverance against her prevailing faults of impatience and hastiness 344

XXXII.— To A RELIGIOUS SISTER.— The Saint tells her what nosegay she can give to her guardian angel, her heavenly Valentine or Cavalier : he exhorts her to patience in the difficulty of teach ing a self-willed little girl 345

XXXIII.— To A RELIGIOUS SISTER.— On patience under a

humiliating infirmity 347

XXXIV. — To A RELIGIOUS SISTER.— Congratulations on the anniversary of her profession : it is a high point of humility to be humble with those who look down upon us : unceasing efforts to be

made against our faults 348

XXXV.— To A LADY ON THE POINT OF ENTERING INTO RELIGION. — Consolation in the difficulty which she finds in separating herself from the world : she is to give up worldly delicacies and vanities : his own practice in this respect. On a super stitious practice of curing by words . . . 350

Book V.

GENERAL INSTRUCTIONS TO SISTERS OF THE VISITATION.

I.— To MOTHER DE CHANTAL.— What was to be the

spirit of her Religious life 354

II.— To THE SAME.— Questions and answers on the same

subject 356

III.— To THE MOTHERS-SUPERIOR OF THE FIRST MONAS TERY OF THE VISITATION, RUE ST. ANTOINE, PARIS. — On the excellence and duties of their charge 363

IV.— To THE SAME.— Same subject : means to be used . 366 V.— To MOTHER JOLY DE LA ROCHE, SUPERIORESS AT ORLEANS. — "Collection of the particular instruc tions which Mon seigneur has given me for my amendment" 371

VI. — To THE SAME. — Advice for the charge of Superioress 377

TO.— To THE SAME.— The Saint's la^t advice to her on

her departure from Anuecy ..... . . . 384

xxxii Table of Contents.

PAOK

VIII.— ON THE VOCATION TO A RELIGIOUS LIFE . . 385 IX.— ON THE RECEPTION AND PROBATION OF RELIGIOUS

WOMEN 389

X.— To MOTHER ROSSET.— On her duties as Superior (at

Bourges) 392

XL— To SISTER CLAUDE-SIMPLICIAN FARDEL. — Descrip tion of the true daughter of the Visitation . . 394 XII.— To MOTHER FAVRE.— Method of receiving postu lants to the habit . 396

XIII.— SHORT SAYINGS FROM VARIOUS LETTERS . . 398

m.

LETTERS FOR VARIOUS FESTIVALS.

LETTER

I. —To MOTHER DE CHANTAL.— On Advent . . 403 II.— To A SUPERIORESS OF THE VISITATION (Mother Favre?). — Preparation for Christmas. On the sweetness of Christ's zeal, and how he receives

all who will come to him 404

III.— To A SISTER OF THE VISITATION.— On the birth

of Christ 405

IV.— To MOTHER DE CHANTAL. —Thoughts on Christ mas night 406

V. — To A RELIGIOUS SISTER.— The Infant Christ the

magnet of souls : how all may help to preach him 408 VI.— To A RELIGIOUS SISTER.— On the birth of the

Infant Jesus 409

VII.— To MOTHER DE CHANTAL.— On the mystery of

Christinas 411

VIII.— To A WIDOW LADY.— On the Feast of the Circum cision 412

IX.— To A SISTER OF THE VISITATION.— On the Cir cumcision : wishes for the New Year . . .413 X.— To A RELIGIOUS SISTER.— The New Year: the

Infant Saviour 415

XL— To A BERNARDINE SISTER, HIS COUSIN.— On the

Epiphany 416

XII.— To THE SAME.— On the Feast of Candlemas . . 417

XIIL— To MOTHER DE CHANTAL.— On St. Joseph . .419

XIV.— To THE SAME.— On the Ascension of Our Lord . 420

XV.— To THE SAME.— On the Feast of Pentecost . . 422

XVL— To A LADY.— On the Feast of Pentecost . . . 423

XVII. — To A BERNARDINE SISTER.— On the Feast of the

Blessed Sacrament 425

XVIII.— To MOTHER DE CHANTAL.— On the Feast of the

Blessed Sacrament .,,.,. 427

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LETTER PAGE

XIX.— To A RELIGIOUS SISTER.— On the Feast of St.

John Baptist 428

XX.— To MOTHER DE CHANTAL (?).— On the Feast of

St. John Baptist 430

XXL— To THE SAME (?).— On the Feast of St. John Bap tist 431

XXIL— To THE SAME (Mother de Chantal (?).— On the

Feast of St. John Baptist 433

XXIII.— To THE SAME (?).— On the Feast of St. John

Baptist 435

XXIV.— To THE SAME (?).— On the Feast of St. Peter . 436 XXV.— To A SUPERIORESS OF THE VISITATION.— On the

mystery of the Visitation 438

XXVI.— To A SISTER OF THE VISITATION.— On the Feast

of the Assumption 440

XXVII.— To A SUPERIORESS OF THE VISITATION.— On

the Nativity of the Blessed Virgin . . . 442 XXVIII— To A BERNAR'DINE SISTER, HIS COUSIN. — On the

Feasts of All Saints and All Souls . . . 442

CLASSIFIED INDEX.

[The Roman numerals refer to the Boole, the Arabic to the Letter.]

I.— NATURE OF THE RELIGIOUS LIFE IN GENERAL.

Spirit of religion, i. 13 ; ii. 35 ; iii. 3°, 3.i» 44, 45 J iv- 8>

14, 21 ; y. i, 2, 12. (See also Discipline, &c.) Spirit of Visitation in particular, i. 17 ; ii. 9, 12, 28, 31 ; iii.

37,43 ; v. n, 12. Vocation to religious life, i. 13 ; ii. 18 ; 111. 25, 30, 31, 42;

iv. 20, 24 ; v. 8, 9. Excellence of this vocation, ii. i, 2, 29 ; iii. 33 ; iv. 21,

24, 34-

Perfection, i. 2 (p. 23) ; iii. 16 (end) ; iv. 12 ; v. 13. II.— THE Vows OF RELIGION. Their ohligation, ii. 30. Poverty, i i, 6, 8 (p. 65) ; ii. 9 ; iii. 9, 21, 40 ; iv. 6 ; v.

13 (io).

Chastity, i. 6, 15 (private vow) ; 11. 20, 24 ; in. 20. Obedience, i. 6 ; iii. 8, 9, 10, n, 41, 42, 44. III.— OTHER RELIGIOUS VIRTUES.

Humility, i. 8, 13, 18 ; ii. 12, 22, 25 ; iii. 43 ; iv. 33, 34 ;

v. 13.

Mortification, ii. 20 ; iii. 8, 10, n ; iv. 26, 35 ; vi. 19. Renunciation of self, ii. 8, 23 ; iii. i, 2, 3, 4, 5, 6, 38 : v.

i, 2. (See also Resignation.) Resignation, ii. 4, 7.

Detachment, ii. n ; iii. 25, 35, 50 ; iv. 35. Fraternal charity, ii. 17, 26 ; iv. 15 ; v. 13. (See also

Sweetness.)

Sweetness, i. 5 ; ii. 25, 37 ; iii. 34. Patience and Suffering, i. 6, 8, 9, 10, 16 ; ii. 18 ; iii. 17,

48; iv. 29, 32, 33. Courage, i. i ; ii. 13, 15, 16, 23, 25, 32, 35 ; iii. 13, 22, 23,

27, 46 ; iv. 15, 17, 25, 31. (See also Perseverance.) Perseverance, ii. 23 ; iii. 48 ; iv. 16. (See also Courage.) Prudence and Discretion, iii. 7, 13, 18, 21, 25, 40. Simplicity, i. 18 ; ii. 16 ; iii. 16. Generosity, ii. 20, 33.

xxx vi Classified Index.

Devotion, i. 4.

Quietude, ii. 6 ; iii. 10 ; iv. 16, 18, 19 ; v. 5. Silence, ii. 16 ; iv. 30. IV.— OCCUPATIONS AND MEANS OF PERFECTION IN THE

RELIGIOUS LIFE.

Prayer, meditation and recollection, i. 6 (Form of medita tion at end), 8 (p. 63), 9, 18; ii. 17 ; iii. 19, 44; iv. 4, 9, 18, 32 ; v. 2, 6, 13. Enclosure, i. 6, n, 12, 14 ; iii. 26. Holy Communion and the Blessed Sacrament, ii. 7, 16 ;

iii. 9 ; iv. 12 ; vi. 17, 18.

Passion of Christ, i. 8, 9 ; ii. 7, 32 ; iv. 26, 30. Discipline and Regularity, i. i, 4, 5. 7, 16 ; iv. 18, 27. Office, v. 13 (8). ^ Little Office in Visitation, ii. 27, 34. Pious practices, ii. 10.

Books of Devotion, i. 3, 6, 7, 9 (p. 70) ; iii. 16. Blessed Virgin, Book vi.

St. Joseph, St. John Baptist, and other Saints, Book vi. The Angels, ii. 14 ; iv. 32. V.— AUTHORITY IN RELIGION.

The Pope, ii. 27, 34; iii. 15, 28, 37, 41 ; iv. 6, 22. Duties of superiors, i. 13; ii. 25, 32, 37; iii. 7, 27, 34, 39, 50 ; iv. i ; v. 3, 4, 5, 6, 10. (See also Discipline.) Confessors of nuns, i. 14 ; iii. 10 ; iv. 6. Bishops the best superiors of nuns, iii. 41. Reception, v. 9, 12. Expulsion, ii. 30. VI.— VARIOUS STATES AND ACCIDENTS OF THE SOUL IN THE

RELIGIOUS LIFE. Peace, i. 8 ; iv. 13, 14.

Dryness and Desolation, ii. 19; iv. 28. (See also Re nunciation.)

Temptations, ii. 24 ; iii. 32, 48. Desires, ii. 24.

Discernment of the movements of the Spirit, i. 2. Liberty of communication, ii. 18, 36 ; iv. 6.

Self-love, i. 8 ; iii. 47.

VII.— FESTIVALS AND SEASONS OF THE CHURCH IN THE RE LIGIOUS LIFE. Book vi. VIII.— THE EPISCOPAL OFFICE.

Virtues needed, and means to acquire them, i. 3. Resignation of the Episcopal Office, iv. 3.

BOOK I.

^Letters previous to tbe ffounbfnd of tbe Hesitation.

LETTER I.

To THE FlLLES-DlEU AT PARIS.

[These were Benedictine nuns of the order of Fontevrault. They succeeded (1485) certain sisters, who, having been established there by St. Louis to serve a hospital or hdtel-Dieu, were hence called " Filles-Dieu," a title which the new inmates of the house inherited. They were also called " Ladies of the Mother of Mercy. " The Saint had made their acquaintance when at Paris, and wrote to them immediately after his return to Savoy, during his retreat before consecration.]

Exhortation and instruction on reforming their practice 01

From Sales, 22d November 1602.

MY VERY REVEREND LADIES AND DEAR SISTERS — I have conceived so great a confidence in your charity that I seem no longer to require a preface or intro duction when I speak to you, whether absent, as I am now obliged to do, or present, in case God should ever so dispose as to give me the blessing of seeing you again. In everything I love simplicity and can dour ; I believe that you love them too ; and I beseech you to continue to do so, because this is very becoming

IV. A

2 Letters to Persons in Religion. [BOOK i.

to your profession. I consider that the white tunics you wear are a sign thereof. I will say simply to you, then, what has led me to write to you all together.

I beg you to be assured that I am greatly urged by the extreme affection which I have for the good of your house ; for even here, where I can render you but slight service, it ceases not to suggest to me a multitude of desires which are useless to you and to me. Still, I dare not reject these inclinations, because they are good and sincere, and above all because I firmly believe that it is God who has given them to me. If they tend to make me suffer some disquiet, it is not from their own nature, but through the weakness of my spirit, still subject to the movement of the winds and tide. Now there is a wind which agitates my spirit in the affection which it bears you, and I cannot restrain myself from telling you of it ; for it is the only subject which has made me steal leisure to write to you from amidst the pressing business which sur rounds me in this beginning of my office.

I quitted Paris with the satisfaction of having in some sort manifested to you the esteem in which I held the virtue of your house, the thought of which gave me much consolation and interior profit, animat ing me to the desire of my own perfection. The sacred Word says * that Jonas found the shade of the ivy exceeding grateful, but that a hot and burning wind withered it up in an instant. A wind had almost the same effect on the consolation which I had in you ; but be assured, I beseech you, that it was the south wind of charity.

* Jonas iv. Precisely speaking, it was " the worm " which destroyed the ivy or gourd, as the Saint himself says further on. [Tr.]

LET. i.] Previous to Founding of Visitation. 3

It was a report which I was forced to believe when I considered all the circumstances. God knows how grieved I was, both for what was said to me and because it only became known to me at a time when I had not leisure to treat of it with you ; for, unless my affection deceives me, I think that you would have given me a favourable hearing, and would not have been displeased with any remonstrance I might have made, since you would never have discovered in my soul or in any of its movements aught save full and pure affection for your spiritual progress and the good of your monastery.

But, as it was my duty not to stop for this, being called here for a greater good, I have decided to write to you on this subject, although I debated some time with myself whether this would be good or no. On the one hand, it almost seemed to me that it would be useless, seeing that my letter would give occasion to replies from you, and would require others from me ; that it would perhaps arrive unseasonably ; that it would not exactly represent either my aim or my affection ; that you are where you will have counsels by word of mouth from a multitude of persons who deserve to be in greater esteem with you than I am, and that if you do not believe Moses and the Prophets who speak to you, you will hardly believe this poor sinner who can but write to you ; and, further, seeing that, as I hear, certain other preachers, better and more experienced in the conduct of souls than I am, have spoken to you on this subject without effect.

But, on the other hand, all these reasons had to give way to my affection, and to the duty which my extreme desire of your good imposes on me. God

4 Letters to Persons in Religion. [BOOK L

oftentimes employs the weakest instruments for the greatest purposes. How do I know but that he may will to convey his inspiration into your heart through the words which he will give me to write to you ? I have prayed ; I might say much more and only say the truth; but this shall suffice, — I have wetted my lips with the blood of Jesus Christ in the Mass to be able to send you suitable and fruitful words. These, then, I will here place on this paper : may God gra ciously introduce and adapt them to your spirits to advance his glory therein.

My dear sisters, I am told that there exist in your house private pensions and allowances which cause differences in the treatment of the sick ; that those in health have particular indulgences in food and dress without necessity ; and that your conversations and recreations are not entirely edifying. I have heard all this, and much more which follows from it. And I upon it have many things to say ; but have patience, I beg you ; do me the honour of reading attentively and calmly what I am going to represent to you about it ; favour in this my zeal to serve you.

My good ladies, you should correct your house of all these defects, which are without doubt contrary to the perfection of the religious life. The paschal lamb had to be without stain ; you are lambs of the Pasch, that is, of the passage, for you have passed from the Egypt of the world into the desert of Eeligion, on your way to the Land of Promise. Without doubt you must be free from all appearance of stain or blemish. But are these not very dark and manifest stains, these faults and grave irregularities which I have noted above, particularly in such a house? They

LET. L] Previous to Founding of Visitation. 5

must be corrected, then. You must, it seems to me, correct them because they are, apparently, little, and therefore must be opposed while they are so ; for if you wait till they grow, you will not easily be able to mend them. It is easy to divert rivers at their source, when they are as yet weak ; but farther on they get beyond our power. Catch us, say the Can- ticles,'55' the little foxes which destroy the vines. They are little ; do not wait till they become great ; for if you wait it will not only not be easy to catch them, but by the time you would catch them they will already have spoilt everything. The children of Israel say in one of the Psalms :t 0 daughter of Babylon miserable. . . . Messed he that shall take and dash thy little ones against the rock ! The disorder, the irregularity, of religious bodies is truly a daughter of Babylon and of confusion. Ah ! how blessed are those souls who suffer no more than the commencement of these things, or rather, who dash and shiver them on the rock of re formation ! The asp of relaxation and irregularity is not yet within the enclosure of your monastery, but take good heed to yourselves, these faults are its eggs ; if you warm them in your bosoms, they will break out some day unto your loss and perdition when you are least expecting it.

But if these defects are small, as some may fancy, are you not much less excusable for not correcting them ? How sad, said St. Chrysostom to-day, in his homily on the Gospel of this feast of St. Cecilia which we are celebrating, — how sad to see these virgins, who have put down and triumphed over the most powerful enemy of all, which is the ardour of the flesh, let * ii. 15. t cxxxvi.

6 Letters to Persons in Religion. [BOOKI.

themselves be overcome by that puny enemy, Mammon, god of riches ! And certainly proprietorships, that is, enjoyment of private means, in religion, come under the head of Mammon of iniquity. That is why, said he, these poor virgins are all called foolish, — because after having conquered the stronger they yield to the feebler.

Your house excels in many other points of perfec tion, and in them is beyond comparison with all others ; will it not be a sad reproach to let its glory be tar nished by these miserable imperfections ? You are called, by an ancient glory and prerogative of your house, Miles de Dieu, Daughters of God ; would you lose this honour by failing to reform these little defects ? — will you for a mess of lentils lose the birth right which your name would seem to have given you with the consent of entire France ?

It is, surely, a mark of very great imperfection in the lion and the elephant, that after having conquered tigers, oxen, rhinoceroses, they quail, grow terrified, and tremble, the one before a little fowl, the other before a rat, the mere sight of which makes them lose courage. That is a great flaw in their nobleness, and similarly it is a great tare (which signifies deduction) off the goodness of your house, that in it there are particular pensions, and the like weak points, while it is seen to deserve praise in so many other things.. Be faithful, then, in the reformation of these little imperfections, in order that your Spouse may place you over many perfections, and bring you one day to his glory.

Now, however, I beg you to let me tell you my opinion concerning these defects. It is true they are small if put in comparison with greater ones ; for they are only beginnings, and a beginning, whether

urn. i.] Previous to Founding of Visitation. 7

in evil or in good, is always small. But if you consider them in comparison with the true and entire religious perfection to which you ought to aspire, they are undoubtedly very great and very dangerous. Is that, I ask you, a small evil which affects and injures a noble part of your body, namely, the vow of poverty ? One can be a good religious without reciting in choir, without wearing this or that particular habit, without abstinence from such or such things ; but without poverty and community of goods no one can be so.

The worm which gnawed the gourd-tree of Jonas seemed to be little ; but its venom was so strong that the tree died from it. The defects of your house seem very slight ; but their effect is so evil that it spoils your vow of poverty.

Ismael was a little child, but as soon as he began to vex and trouble Isaac, the wise Sara made him depart, with Agar his mother, from out of the house of Abraham, that is, of the great heavenly Father. Here have been a Sara and an Agar ; the superior, and in a certain way superhuman, part, and the other lower and human ; the spirit and the interior, the body and exterior. The spirit brought forth the good Isaac — the vow which you have offered on the moun tain of Religion ; as Isaac, on the mountain of Vision, voluntarily offered himself in sacrifice. The flesh and corporal part only brings forth Ismael, that is, the care and the desire of exterior and temporal things. So long as this Ismael, this care and desire, attacks not your Isaac, that is, your vow and profession, although he remain with you and in your house, I am satisfied, and, which is the chief thing, God is not offended ;

8 Letters to Persons in Religion. [BOOK L

but when he troubles your vow, your poverty, your profession, I beg you, nay, I conjure you — send him off, drive him away. Be he little as you will, as merely a child as you please, let him be no bigger than an ant, still he is evil, he is mischievous, he will ruin you, he will subvert your house.

Moreover, I consider this evil very great in your house because it is maintained there, because it is in repose and dwells there as an ordinary resident. It is the chief evil I see in the case that these proprietor ships are already citizens. Dying flies, says the Wise Man,"5'5" spoil the sweetness of balm and ointment. If all they did were to pass over the ointment and suck it as they passed, they would not spoil it ; but staying in it dead and as it were buried, they corrupt it. I will grant that the shortcomings and defects of your house are only flies ; but the evil is that they stay upon your ointment, they stay and are buried therein with your approval. However small the evil may be, it easily increases when it is cherished and maintained. No enemy, say soldiers, is little when he is despised.

Such are the reasons which God has given me for beseeching you to resolve to reform your house in these little or great faults which I am told are in it ; and I cannot assuage my desires on this point.

Then I have turned to consider what impediments might be making the holy work difficult, and to tell you my opinion about them. I suspect that you there fore consider there is no proprietorship contrary to your vow, because perchance all is done under the permission and license of the superior. This word, permission, or license, has already a bad sound by the * Eccles. x. i.

LET. i.] Previous to Founding of Visitation. 9

side of spirit of perfection. It would be better to live under laws and ordinances than to introduce exemptions, licenses, and permissions. Here you have already a subject for reformation.

Moses had given a permission and license concerning the integrity of marriage. Our Lord, reforming this holy sacrament and restoring it to its purity, declared that Moses had only given the permission under force and compulsion — for the hardness of your hearts* Often enough superiors bend what they cannot break, and allow what they cannot hinder : and the permis sion has afterwards this artfulness and malice, that having lasted some time it extends itself, and, unlike other things that get old, it gets stronger, and seems little by little to lose its ugliness and its deformity. Permissions enter into monasteries only by favour ; but having got foothold they stay on by force, and never leave but by severity.

Besides, I say that there is nothing so like as two drops of water — yet the one may be from roses, the other from hemlock ; one cures, and the other kills. There are permissions which may be to a certain extent good ; but the present one is not ; for at last it is a proprietorship, though veiled and hidden ; it is the idol which Rachel had hidden under her garments. Persons say : the superior allows this, and it is by her good pleasure — this is Rachel speaking ; but this pen sion belongs to one certain sister and not to another — there is the idol of proprietorship. If it be not proprietor ship for one to have more necessity without the means of supplying it, and the other less necessity with more means, how comes it that while you are all sisters your

* Matt. xix. 8.

io Letters to Persons in Religion. [BOOKI.

pensions are not sisters ? One suffers, and the other suffers not ; one is hungry, I will almost say, with St. Paul,* and another abounds. There is no community of Our Lord's there. Call it what you like, but it is a pure proprietorship ; for where there is no proprietor ship there is no mine and thine — the two words which have produced the misery of the world. The religious who has a penny is not worth a penny, said the Ancients.

The love and tender affection you bear to your house may also be a great hindrance to the reformation of it ; because this passion cannot permit you to think ill of it, nor to listen in a good spirit to reprehensions which may be given you about it. But take care, I pray you ; for self-love is cunning ; it pushes and insinuates itself into everything, while making us be lieve it is not there at all. The true love of our houses makes us jealous of their real perfections, and not of their reputation merely. The wife of good Tobias took offence at a caution of her husband's, be cause it seemed to imply a doubt as to the honour of his family. She was too touchy; if there was no fault in the matter she should have praised God ; if there was, she should have amended it, We must eat butter and honey, like Our Saviour, make our spirits meek and humble, choose the good and refuse the eml.\ Bees love their hives, which are, as it were, their con vents ; I said to you once that they were like nature's nuns in the animal creation ; and they fail not to keep a jealous watch over all that is in their hives, and to clean them out at certain periods.

Nothing is so constant under heaven but it tends to * I Cor. xi. 21. t Isa. vii. 15.

LETT, i.] Previous to Founding of Visitation. 1 1

dissolution ; nothing is so clean but it contracts some dust. It is good not to mention without reason the defects one may see in a house, nor to show them to others ; but to be unwilling to acknowledge them, or to confess them to those who may be of use in mending them, is an ill-regulated love. The spouse in the Canticles * confesses her imperfection : / am black, she says, but beautiful, . . . do not consider me that I am brown, because the sun hath altered my colour. I think you can say the same of your house ; it is fair and virtuous indeed, but the course of time and the long years have altered its colours. Why will you not restore them by a holy reformation ? When there is some little passing fault in a house, one may take no notice ; but when it is permanent and customary, then it must be driven out, those being called in who can help to do so. It was an ill-regulated love in David to be unwilling to have Absalom put to death, in spite of his wickedness and rebellion. Whoever loves his house procures its soundness, purity, and reformation.

I think there is another obstacle to the reform of your house ; viz., that you perchance consider it could not maintain itself without these pensions, because it is poor. On the contrary, I think that this monas tery is poor because it has these pensions. There are in Italy two noble republics, Venice and Genoa. In Venice the private individuals are not so rich as at Genoa. The wealth of private persons hinders that of the public. If once you were really poor in particular, you would afterwards be rich in common.

God will have us trust in him, each according to his vocation. It is not required for a layman and

* i. 4, 5-

1 2 Letters to Persons in Religion. [BOOK L

ordinary man to depend upon the Providence of God in the way that we must, who are churchmen ; for to us it is forbidden to amass wealth by engaging in trade, whereas to persons in the world it is not for bidden : the secular clergy, again, are not bound to trust in this same Providence as much as religious are; for religious must trust in it so strongly as to have no care whatever, individually, about their means of subsistence : and amongst religious those of S. Francis excel in this point, viz., the confidence and re signation they have towards Divine Providence, having no means of support either in particular or in common, but perfectly fulfilling that of the Psalmist : * Cast thy care upon the Lord, and he shall sustain thee.

Each one ought to cast all his care on God, who indeed sustains the whole world; but each one does not cast it on God with the same degree of resignation : some cast it on him through the labour and occupation which God has given them, and through which God sustains them ; others aim at it more simply, without any intermediate way of getting their living : They sow not, neither do they reap, and your heavenly Father feeds them.^ Now your condition as religious obliges you to resign yourselves to God's Providence without the help or favour of any private pensions or proprietor ships ; which, therefore, you should give up.

David is in admiration of the way in which God giveth the young ravens their food : J and indeed it is a thing most admirable. But does he not feed the rest of the animal creation ? Of course ; yet not in that way, nor immediately ; the others are helped by their fathers and mothers, and have some means of working. * Pa. liv. 23, f Matt. vi. 26. $ Ps. cxlvi. 9.

urr. i.] Previous to Founding of Visitation. \ 3

But those our Lord feeds almost miraculously, and so does he ever feed those, his devout servants and crea tures, who by the condition of their state and profes sion have devoted themselves to common life with individual poverty, using no intermediate means con trary to their condition.

The Cordeliers considered that they could not live in that strict poverty which their primitive rule required ; the Capuchins have clearly shown them that they could. So long as St. Peter trusted in him who called him he was safe; when he began to doubt and to lose con fidence he sank in the waters : let us do what we ought, each in his condition and profession, and God will not fail us. Whilst the children of Israel were in Egypt he fed them by the food which the Egyptians furnished ; when they were in the desert, where there was no food, he gave them the manna, a food common to all and particular to none, and which, if I am not mistaken, represents a certain common life. You have come out of the world of Egypt, you are in the desert of religion ; seek worldly means no longer ; firmly hope in God ; he will sustain you, undoubtedly, even if he have to rain down manna for you.

Then I doubt whether there may not be another hindrance to your reformation. Perhaps those who have proposed it to you have handled the sore some what roughly ; but would you therefore reject your cure ? Surgeons are sometimes obliged to enlarge the wound in order to lessen the mischief, when under a small sore the flesh is much bruised and crushed : perhaps that was why they sent the lancet somewhat deeply into the living flesh. I praise their method, although it is not mine, particularly with noble and

14 Letters to Persons in Religion. [BOOKI.

well-trained souls, as yours are. I think it is better simply to show them the mischief, and to put the knife into their hands to make the incision themselves. Do not, however, on that account cease to reform your selves. I am wont to say that we should receive the bread of correction with great respect, even though he who brings it may be disagreeable and unacceptable. Just as Elias ate the bread brought by ravens, so must he be welcome to us who procures our good, though he may be in every other respect disagreeable and unwel come. Job scraped off the corruption of his sores with a potsherd ; this was a hard humiliation, but it was a useful one. Good advice ought to be well received whether steeped in gall or preserved in honey.

Let not all these hindrances be powerful enough, I beseech you, to keep you back from undertaking this your most necessary reformation. I pray God to send his Angels to bear you up in their hands, lest perhaps you dash your feet against the stones * of stumbling. It remains for me to tell you my opinion concerning the order you should follow.

Ask God, by common and express prayers, to let you see the defects of your house, and the means of remedying them and of receiving grace. Since he is the God of peace, pacify your spirits, put them in repose ; do not let the spirit of contention, which may have possessed your souls with regard to those who have up to this time tried to correct you, form any obstacle to the celestial light ; cling no longer to your own cause, or to that of your house ; do just as you would if you wanted to institute a new Congregation. According to your order and your rule, treat one

* Ps. xc. II,

LET. i.] Previous to Founding of Visitation. 1 5

another in this matter with a spirit of gentleness and of charity. Then will your Beloved, with his Angels, regard you as we do the bees when they are sweetly busy with the making of their honey, and I doubt not that this holy Lord will speak to your heart, saying to you what he said to his servant Abraham, Walk before me and be perfect* Go farther into the desert of perfection : you have already made the first day's journey by chastity, and the second by obedience, and a part of the third by some sort of poverty and com mon life ; but why do you stop in so excellent a path, and for so slight a cause as private pensions? Go farther ; finish the journey ; have all in common ; renounce private proprietorship, so that, according to the sacred Word, you may make a holy immolation and entire sacrifice in spirit and in goods.

After you have treated of your affair with your Spouse and with one another, call to your assistance and direction some of the more spiritual persons who are round about you ; they will not fail you. I would name some of them ; but you will name them better than I, and I dare say the very ones whom I should wish to name : they are persons extremely good for this purpose, gentle and gracious souls, indulgent when it comes to the point, though their rebukes may seem a little harsh and bitter. To these should you entrust this your affair, that they may decide what may seem most suitable ; for your sex is subject, since the crea tion, to the condition of obedience, and never succeeds before God save by submitting itself to direction and instruction. Look at all the estimable Ladies of the Mother of Mercy up till this present, and you will * Gen. xvii. I.

1 6 Letters to Persons in Religion. [BOOK i.

find that I say the truth. In everything, however, I am presupposing that the authority of Madame de Fontevrault holds its place.

I am perhaps speaking and writing too much on a subject which you very likely have already had too much dinned into your ears ; but God, in whose pre sence I write to you, knows that I have much more affection than I use words in this matter. I am un worthy to be heard, but I think your charity to be so great that you will not despise my advice, and I believe that the good Jesus has not given me so much love and confidence towards you without giving you a reciprocal affection, in order to take in good part what I propose to you for the service of your house, which I esteem and honour equally with any other, and think one of the best I have seen. This it is which has made me desire that it should be better, and perfect. It grieves me to see such grand qualities as those of your house subject to such paltry imperfections, and, as the Scripture says,* to see your strength delivered into captivity, and your beauty into the hands of the enemy. It is sad to see a precious liquor lose its worth through the presence of a little dirt, and an exquisite wine by the admixture of water : thy wine, says the prophet, is mingled with water. ,t

I will speak to you as did your holy Patron St. John, who was ordered to write to the Bishops of the East : { I know your works, which are almost all good — you are almost such, good religious — but I have a few things against you : something is wanting to you. I praise you on the whole, said St. Paul to his Corin thians, but in this I praise you not§ I pray and * Ps. Ixxvii. 61. f Isa. i. 22. J Apoc. ii. § I Cor. xi. 22.

LET. ii.] Previous to Founding of Visitation. 1 7

beseech you by the charity which is between us, take from your house what is in excess, and add to it what is wanting. Give me, I humbly beg of you, this con solation, to read my letter in repose and tranquillity of mind, and to weigh it not in the ordinary balance, bat in the scales of the sanctuary and of charity ; and I beseech God to give you the resolution necessary for your good, for the greater sanctification of his holy name amongst you, in order that you may be in name and in fact his true daughters. I promise myself the help of your prayers for my whole life, and more par ticularly for this entrance which I am making into the laborious and dangerous office of bishop, in order that while preaching to others I may not myself become a castaway*

May God be our peace and consolation.

I am, and will be throughout my whole life, Reverend Ladies and most dear sisters in Jesus Christ, yours, &c.

LETTER II. To A NOVICE- SISTER.

The signs "by which we may know whether what we feel comes from God or from the evil one : the way of tending to perfection.

ANNECY, i6th January 1603. MY VERY DEAR AND BELOVED SlSTER AND DAUGHTER

IN JESUS CHRIST — May God be your repose and your consolation.

I have received your two letters by the President

* 76. ix. 27. IV. B

1 8 Letters to Persons in Religion. [BOOKL

Favre, a little later than you expected and I desired, but soon enough to give me consolation, in that I see therein some evidence that your mind is more at ease. May God be eternally blest for it !

In answer, I will first say that I do not want you to use any phrase of ceremony or of excuse with me, since by the will of God I bear you all the affection you could desire, and I cannot help it. I love your soul with a strong love, because I think God so wills, and tenderly, because I see it still weak and young. Use all confidence, then, and liberty in writing to me, and ask what you may think proper for your good. Let this be said once for all.

I see in your letter a contradiction which you have put in without noticing it ; for you tell me that you are delivered from your disquiet, and yet I see you thoroughly disquieted by seeking to acquire perfection all in a moment. Have patience ; I will tell you by- and-by what to do.

You ask me if you are to receive and yield to feel ings [of devotion]. You say that without them your spirit languishes, and that still you cannot receive them without suspicion ; and it seems to you that you ought to reject them. Another time that you write to me on such a subject as this, give me an example of the matter which you ask my advice, about ; that is to say, of some one of those feelings which has given you the most reason for doubting whether it should be received ; for I shall much better understand your meaning. In the meantime here is some advice on your question.

Feeling and sweetness may come from the friend or from the enemy, that is, from the evil spirit or froiu

LET. IT.] Previous to Founding of Visitation. 19

the good one. Now, we can tell whence they come by certain signs, all of which I cannot well name to you ; but here are some of them which will suffice.

When we do not stay in them, but simply use them by way of recreation, to enable us afterwards to fulfil our duties, and the work with which God has charged us, more courageously, it is a good sign ; for God gives them sometimes for this purpose. He bends down to our weakness ; he sees that our spiritual taste is out of order ; he gives us a little sauce, not that we may eat the sauce only, but that he may tempt us to eat the solid meat. It is, therefore, a good sign when we do not stop at feelings ; for the evil one, when it is he who gives the feelings, desires that we should -stay in them, and that eating only the sauce our spiritual appetite should be weakened, and, little by little, ruined.

Secondly, good feelings do not inspire thoughts of pride, but, on the contrary, they strengthen us to reject those which the evil one may take occasion from them to whisper to us, so that the superior part ever remains entirely humble and lowly. It understands that Caleb and Josue would never have brought back the grapes from the Promised Land, to entice the Israelites to conquer it, unless they had considered their spirits to be weak and in need of stimulating ; and so, instead of thinking itself to be something on account of these feelings, it argues and acknowledges its weakness, and humbles itself lovingly before its Beloved, who pours out his balm and his perfume that the young maidens and weak souls like itself may perceive, love, and run after it. But when they are evil feelings that possess us, instead of making us

2O Letters to Persons in Religion. [BOOK i.

think of our weakness, they make us think we are getting them as a reward and prize.

Good feelings, when they depart, do not leave us weakened, but strengthened, not afflicted, but cheered ; evil ones, on the contrary, when they arrive, give us some joy, and departing, leave us full of distress. Good feelings, when they go away, recommend that during their absence we should cherish, serve, and follow virtue, for the increase of which they had been given to us ; evil ones make us believe that with them virtue goes away, and that we are unable to observe it as we should.

In short, good feelings do not want us to love them, but to love him who gives them (not that they are un worthy to be loved, but that is not what they seek); whereas evil ones would have themselves loved above all things. Hence the good ones do not make us eagerly seek them or cherish them ; but bad feelings encourage us ever to seek virtue with eagerness and disquiet.

By these four or five marks you will be able to tell whence your feelings come from ; and if they come from God you must not reject them, but, acknowledg ing that you are as yet but a poor little infant, take the milk of your Father's breasts, who, from the pity which he feels for you, fulfils also to ypu the office of mother. Thy breasts, says the spouse to her Beloved,* are better than wine, smelling sweet of the lest ointments. They are compared to wine, because they rejoice, in vigorate, and put in good order the spirit, which without these little consolations would sometimes be unable to digest the travails which it must receive.

* Cant. i. I, 2.

LET. ii.] Previous to Founding of Visitation. 2 1

Receive them, then, in God's name, with this sole con dition, that you be ready not to receive them ; and do not love them, but reject them, when you know by the decision of your superiors that they are not good and not for the glory of God ; and be ready to live without them, when God shall consider you worthy and able. Receive them, then, I say, my dear sister, thinking yourself weak as to your spirit, since the doctor gives you wine, in spite of the fevers of imperfections which are in you. If St. Paul recommends wine to his disciple for his corporal weakness, I may well advise you to take spiritual wine for your spiritual weakness.

Such is my answer, clear enough, I think ; to which I add that you must never make a difficulty as to re ceiving what God sends you on the right or on the left, with the preparation and resignation that I have said : and if you were the most perfect being in the world, you ought not to refuse what God gives you, provided that you are ready to refuse it if such were his plea sure. At the same time you must believe that when God sends you these feelings it is for your imperfec tion, and it is this you must fight against, not the feel ings which tend against it.

As for me, I have only one scruple — that you tell me these feelings are from the creature. I believe you meant to say that they come to you through the creature and yet from God ; for in the rest of - your letter you give me reasons to think thus. But even if they were from the creature they would not there fore have to be rejected, since they lead to God, or at least they are led to God ; you have only to take care not to let yourself be taken by surprise, according to the general rules for using creatures.

22 Letters to Persons in Religion. [BOOKI.

I will now tell you what I promised. I seem to see you agitated and restlessly anxious in your seeking after perfection ; for this it is which has made you afraid of these little consolations and these feelings of devotion. But I tell you in truth, as is written in the Book of Kings,* God is not in the strong wind, nor in the earthquake, nor in those fires, but in the soft and tranquil breathing of a wind that can scarce be felt.

Let yourself be governed by God ; think not so much for yourself. If you desire me to command you, since your mistress wishes it, I will do so willingly, and will first order that, having a general and universal re solution to serve God in the best fashion you can, you do not busy yourself with examining and minutely analysing what is the best fashion. This is a draw back incident to the nature of your spirit, which seeks to tyrannise over your will, and to guide it by lower and narrow rules.

You know that God wills in general that we should serve him by loving him above all things and our neighbour as ourselves. In particular he wills that you should keep a rule ; that is enough. You must do it in good faith, without narrowness and subtlety ; the whole after the way of this lower world, in which per fection resides not ; in human way, and according to time, waiting for a day on which to do it after divine and angelic manner, and according to eternity.

Eagerness, agitation, does not help on an undertaking at all. Here the desire is good, but let it be without agitation. It is this eagerness which I expressly forbid you as the mother-imperfection of all imperfections. * 3 Kings xix.

LET. ii.] Previous to Founding of Visitation. 23

And therefore do not examine so anxiously whether you are in perfection or not. For this I give you two reasons : the one, that our inquiry will be useless, be cause if we were the most perfect people in the world we ought never to know or recognise it, but ever esteem ourselves imperfect; our examination should never aim at learning whether we are imperfect or not, for we must never have a doubt about it. Whence it follows that we must not be astonished to see ourselves imperfect, since we must never see ourselves otherwise in this life ; nor must we vex ourselves about it, for there is no help for it ; but we must humble ourselves for it, for by this we shall repair our defects ; and we must quietly correct ourselves, because this is the discipline for which our imperfections are left us ; and though we are not excusable if we do not strive to correct them, yet we are excusable if we do not entirely succeed — the case of imperfections being different from that of sins.

The other reason is, that this examination, when it is made with anxiety and perplexity, is but a waste of time ; and those who make it resemble soldiers who in training for battle should have so many encounters and bouts among themselves that when it came to right down earnest they would find themselves tired and spent; or they are like musicians who should get hoarse with practising to sing a motet; for the spirit wearies itself over such a searching and con tinual examination; and when it comes to the moment of execution it can no more. Such is my first com mandment.

The second, following the first : If thine eye be simple thy whole body will be lightsome, says our

24 Letters to Persons in Religion. [BOOKI.

Saviour.* Have a simple judgment ; make not so many reflections and returns on self, but walk simply and with confidence. For you, there are but God and yourself in this world ; all the rest ought to touch you not, save in so far as God commands, and in the way he commands. I beg you, do not look about you so much ; keep your gaze fixed on God and on your self ; you will never see God without goodness, nor yourself without misery ; you will see his goodness favourable to your misery, and your misery the object of his goodness and mercy. So do not look at any thing except this, — I mean with fixed, settled, and deliberate gaze ; only glance at all the rest.

Wherefore, study but little what others do, or what will happen to them ; but regard them with a simple, kind, gentle, and affectionate eye. Do not require more perfection from them than from yourself, and do not be surprised at the diversity of imperfections ; for imperfection is not more imperfection for being extravagant and odd. Do as the bees do; suck honey from all flowers and herbs.

My third commandment is, that you do as little children do ; whilst they feel their mothers holding them by the sleeve they go boldly and run about, and do not alarm themselves when the weakness of their legs makes them slip a little to one side.; in the same way, as long as you perceive that God holds you by the goodwill to serve him which he has given you, walk boldly, and do not alarm yourself about those little baulks and stumbles you make, and do not distress yourself about them, provided that at certain intervals you throw yourself into his arms, and kiss

* Matt. vi. 22.

LET. IL] Previous to Founding of Visitation. 2 5

him with the kiss of charity. Walk joyously and open-heartedly as far as you can ; and if you do not walk joyously, at least walk courageously and faithfully.

Do not give up the company of the sisters, although it may not be according to your taste ; rather give up your taste when it may not be according to the general way of the sisters. Love the holy virtue of forbearance and self- adapting ; for thus, says St. Paul,* you will fulfil the law of Christ.

Lastly, God has given you a temporal father, from whom you may receive much spiritual consolation. Love your spirit better than your body ; follow out his advice as that of God ; for God will give you many blessings by his instrumentality. He has sent me his translation of Blosius's Institution; I have had it read at table, and have enjoyed it exceedingly : read it, I beg you, and dwell upon it, for it deserves it.

For the rest, when there occur to you doubts in this life which you have undertaken to lead, I admonish you not to let yourself wait for me ; for I am too far off you to help you, and this would make you delay too much. There is no want of spiritual fathers to help you ; employ them with confidence. I do not say this from any wish not to have your letters, for they give me consolation, and I wish to have them, yea, with all the details of the movements of your spirit, and the length of this letter will testify sufficiently that I do not grow weary of writing to you ; but I say it in order that you may not lose time, and that whilst awaiting help from such a distance you may not be overcome and injured by the enemy. * Gal. vi. 2.

26 Letters to Persons in Religion. [BOOKI

As to my sacrifices, doubt not that you have part in them continually. Every day I offer you on the altar with the Son of God ; I trust that God will deign to be pleased thereat.

Assure our Sister Anne Seguier, my very dear daugh ter in Jesus Christ, of the same, and madame your mis tress, whose salutations I have presented to good M. Nouvelet, who was much gratified. If you knew the great multitudinousness of my affairs, and the embar rassment which this charge causes me, you would take pity on me, and would sometimes pray to God for me ; and He would be greatly pleased. I beg of you and of Sister Anne Seguier that you often say to God, like the Psalmist, / am thine, save me ; * and, like Mag dalen, when at his feet, Rdbboni — Ah ! my Master ! — and then let him act as he pleases. He will make of you, in you, without you, and yet by you and for you, the sanctification of his name, to which be honour and glory. — Your affectionate servant in Jesus Christ, &c.

LETTER III. To M. ANTOINE REVEL, NAMED TO THE SEE OF DOL.

On the virtues necessary for the episcopal office, and the way to acquire them.

ANNECY, end of 1603.

SIR, — I have received two of your letters, but I have not yet answered them because when they arrived I was not here, but in Piedmont, whither I was obliged

* Ps. cxviii. 94.

LET. in.] Previous to Founding of Visitation. 27

to go on account of the temporal revenues of this see. Now, sir, I send you the document from Rome which you desire. I have opened it to see whether it con tains all you want, and I see all is there, and some thing more which does not concern you, and does not affect the document as to what is required for you. So there is my promise fulfilled in that particular. If any difficulty remain, please use the same confidence with me about it. I assure you, sir, that I shall never weary of doing services for your pleasure and for your soul, which I hope God will employ for the service of many others.

The other part of my promise is harder for me to put into effect, on account of the incessant occupations which overwhelm me ; for I think I am in an office more burdensome than any other of its kind. But still I give you here an outline of what I have to put before you.

You are entering upon the ecclesiastical state, and at the same time you mount to the very summit of that state. I will say to you what was said to a shepherd who was chosen to be king over Israel : Thou shall le changed into another man* You must be other, in your interior and in your exterior ; and to make this great and solemn change you must revolutionise your spirit and alter it throughout. Would to God that our charges, more tempestuous than the sea, had also that property which the sea has of making those who embark upon it cast up and vomit forth all their evil humours ! But it is not so here ; for very often we embark and spread our sails to the wind in very sickly state, and the farther we sail and voyage

* I Kings x. 6.

28 Letters to Persons in Religion. [BOOKI.

over the high seas, the more evil humours we beget. Well, praised be God, who has given you the desire not to do thus ! I hope that he will also give you the power not to do it, that his work may be perfect in you.

To help you in this alteration you must use the living and the dead. The living, because you must find one or two thoroughly spiritual men of whose conversation you may be able to avail yourself. It is an extreme benefit to have those to whom we can give our spiritual confidence. I pass over M. du Val, who is good at all things and universally fitted for such offices. I tell you another — M. Galemant, cwri of Aumale. If by chance he were at Paris, I know fchat he would help you much. I mention to you a third, a man to whom God has given much, and whom ft is impossible to approach without great profit — M. de Berulle. He is entirely such as I would wish to be myself. I have hardly seen a soul which pleases me as his does ; in fact, I have not seen one nor come across one ; but there is this drawback, that he is extremely occupied. You may make use with as much confidence of him as of any one, but with some regard for his engagements. I have a great friend whom M. Eaubon knows, M. de Soulfour ; he is very capable in these matters. I should like you to know him, as I consider you would get much benefit from him.

As to the dead, you must have a little library of spiritual books of two kinds — the one for you as an ecclesiastic, the other for you as bishop. Of the first sort you should have some before entering on your charge, and should read them and reduce them to practice ; for we must begin with the private (monas-

LET. in.] Previous to Founding of Visitation. 29

tique) life before coming to the active and public life. I beg you to have the entire works of Granada, and to make them your second breviary. Cardinal [St. Charles] Borromeo had no other theology to preach with, and yet he preached excellently. But that is not its chief utility : the chief is, that it will train your soul to the love of true devotion, and to all the spiritual exercises which are necessary for you. My advice is, that you begin to read him in his large Guide to Sinners, then that you proceed to the Memo rial, and then read him all ; but to read him with fruit you must not simply hasten to get him down; you must weigh him and see his value, and, chapter after chapter, you must ruminate him, and apply him to your soul with many considerations and prayers to God. You must read him with reverence and devo tion, as a book containing the most useful inspirations which the soul can receive from on high ; and in this way must you restore all the powers of your soul, purging them by the detestation of all tbeir bad incli nations, and applying them to their true end by firm and high resolutions.

After Granada, I strongly recommend to you the works of Stella, particularly on the vanity of the world, and all the works of Francis Arias, a Jesuit. The Con fessions of St. Augustine will be extremely useful to you, and if you follow my advice you will take them in French, in the translation of M. Hennequin, bishop of Kennes. Bellintani, a Capuchin, is also very good for expressing with clearness many excellent considera tions on all the mysteries of our faith, and it is the same with the works of Costerus, a Jesuit. And at the last moment I remember to recommend to you the

30 Letters to Persons in Religion. [BOOKI.

Spiritual Letters of John of Avila, in which I am cer tain you will find many useful considerations for yourself and others ; and at the same time I recommend to you the Epistles of St. Jerome, in his excellent Latin.

As bishop, to help you in the management of affairs, have Cardinal Toletus's book of Cases of Conscience, and study it well ; it is short, easy, and safe ; you will find it enough for the beginning. Read the Morals of St. Gregory, and his Pastoral Care ; St. Bernard in his letters, and in his books On Consideration. Or if you choose to have an abridgment of both, get the book entitled Stimulus Pastorum, by the Archbishop of Braga, in Latin, printed by Kerner. The Decreta of the Church of Milan is necessary for you ; but I do not know whether it is printed at Paris. Also I want you to have the life of the Blessed Cardinal Borromeo, written by Charles a Basilica Petri, in Latin, for therein will you see the model of a true pastor ; but, above all, have always in hand the Council of Trent and its Catechism.

I do not think that will be too little for you during the first year, for which alone I speak ; afterwards you will be better instructed, and this from the very fact of having made progress in the first year, if you con fine yourself within the simple limits I propose. But please excuse me for treating so confidently with you ; for I cannot act in any other way on account of my high opinion of your goodness and friendliness.

I will yet add these two words : the one is, that it is of immense importance for you to receive consecra tion with a great reverence and devotion, and with a thorough appreciation of the greatness of your ministry. If you were able to get the discourse of Stanislaus

LET. in.] Previous to Founding of Visitation. 3 1

Scolonius upon it, entitled, at least according to my copy, De sacrd episcoporum consecratione et inaugura- tione, it would help you much ; for in truth it is an excellent piece. You know that the commencement in all things is very important ; and one can truly say, the first in each kind is the measure of the rest.

The other point is, that I earnestly wish you much confidence and a particular devotion with regard to the holy Angel, guardian and protector of your diocese ; for it is a great consolation to have recourse to him in all the difficulties of one's charge. All the Fathers and theologians agree that bishops, besides their own particular Angel, have the assistance of another, who is deputed for their office and charge. You must have much confidence in the one and the other, and by frequently invoking them contract a certain familiarity with them, and specially, for affairs, with the one of the diocese, as also with the holy patron of your cathedral. For the rest, sir, you will gratify me if you love me intimately, and give me the consolation of writing to me familiarly ; and be assured that you have in me a servant and brother in vocation as faithful as any one.

I forgot to say to you that you should by all means take the resolution of preaching to your people. The most holy Council of Trent, after all the Ancients, has decreed that a bishop's first and chiefest office is to preach, and let no consideration divert you from this. Do not do it in order to become a great preacher, but simply because it is your duty and God's will. The paternal sermon of a bishop is worth more than all the art of the elaborate discourses of other kinds of preachers. There is needed very little for good preach ing, in a bishop ; for his sermons should be on neces-

32 Letters to Persons in Religion. [BOOKL

sary and useful, not on curious or recondite, things ; his words simple, not studied ; his manner paternal and natural without art or effort ; and short as he may be, or little as he may say, it is always a great thing.

Take all I have said as the beginning, for the beginning will afterwards teach you the rest. I see that you write your letters so well and fluently, that, in my opinion, you will, with but a little deter mination, make good sermons ; still, sir, I say that you must have no little resolution, but much, and of a good and invincible kind. I beseech you to recom mend me to God ; I will return you an equivalent, and will all my life be, sir, your, &c.

LETTER IV. To MADAME ROSE BOURGEOIS, ABBESS OF Purrs D'ORBE.

[This was a Benedictine Abbey in Burgundy, ten miles from CMtillon-sur-Seine. The Abbess, on whose name, Rose, the Saint frequently plays, was daughter to M. Bourgeois de Cre"py, president of the parliament of Burgundy. One of her sisters was married to M. Brulard, another was prioress in the same Abbey. Madame de Chantal also called them sister, and they her. St. Francis, who made the acquaintance of them all when he preached the Lent of 1604 at Dijon, adopted the same style, and calls them all, indifferently, sisters.

Many of these letters are wrongly dated and arranged by the French editors. The dates are here restored, as far as possible, by the internal evidence of the letters themselves, resting on the following ascertained facts. The first could not have been earlier than May 1604, the date of the Saint's return to Annecy. An interview at Saint-Claude which is mentioned took place on 24th August 1604. Jeanne de Sales went to Burgundy with Madame de Chantal in May 1605. The Saint was commissioned to reform the Abbey in August 1608.]

LET. iv.] Previous to Founding of Visitation. 33

On the devotion proper to a religious, and the means to ob tain it : also on the method to be observed by a religious superior in reforming her community.

May 1604.*

You have two sets of duties, Madame my dear daughter ; for you are a religious and you are an abbess; you must serve God in each capacity, and to this end must be directed all your aims and exercises and affections.

Remember that there is nothing so blessed as a devout religious, nothing so miserable as a religious without devotion.

Devotion is simply the promptitude, fervour, affec tion, and agility which we have in the service of God : and there is a difference between a good man and a devout man; for he is a good man who keeps the commandments of God, although it be without great promptitude or fervour ; but he is devout who not only observes them, but does so willingly, promptly, and with a good heart.

The true religious ought to be devout, and to aim at acquiring a great promptitude and fervour. To do this, it is necessary, first, to have the conscience uncharged with any sin ; for sin is a heavy burden, which makes its bearer unable to walk uphill. On which account it is necessary to confess often, and never to let sin sleep in our bosom.

Secondly, we must take away all that can tie the feet of our soul, which are the affections. These must be unfastened and withdrawn from every object which is, I do not say bad, but not entirely good; for a horse that is shackled or tethered cannot run.

* The French says, " Before 3rd May 1604." [Tr.] IV. C

34 Letters to Persons in Religion. [BOOKI

Further, we must beg this promptitude from our Lord, and for this purpose exercise ourselves in prayer and meditation, letting no day pass without making it during the space of a short hour. And as regards prayer, I remind you (i) that you must never omit the ordinary Office which is prescribed by the Church ; you must rather omit every other prayer : (2) after the Office you must prefer meditation to all other prayers, for it will be more profitable to you and more pleasing to God : (3) make it a practice to use ejacu- latory prayers, which are sighs of love breathed out before God to ask his help and protection. It will greatly help you in this to keep before your imagina tion that point of your meditation which you have most relished, in order to ruminate over it throughout the day, as one uses lozenges for physical benefit. You will find the same help from a cross, or from a pious image suspended from your neck, or your Rosary, if you often touch and kiss it in honour of the person represented, or from saying, when the clock strikes, a little word with your heart or your lips, such as, Vive Jesus ! or, Now is the hour to arise from sleep, or, My hour approaches, and the like. (4) Pass no day, as far as possible, without reading a little in some spiritual book, and the same before meditation, to put yourself into a spiritual frame of mind.

Make it a custom to put yourself in the presence of God in the evening before you go to sleep, thanking him for having preserved you, and making the examen of conscience, as spiritual books direct. Do the same in the morning, preparing yourself to serve God all the day long, offering yourself to his love, and offering to him your own.

LET. iv.] Previous to Founding of Visitation. 3 5

I wish that your meditation should be made in the morning, and that on the day before you should read the point that you intend to meditate on in Granada, Bellintani, or a similar author.

In order to acquire a holy promptitude in the prac tice of virtue, let no day pass without some particular act of it with this intention ; for practice serves mar vellously to facilitate our performance of all sorts of operations.

Never fail, at this commencement, to communicate every first Sunday of the month, besides the chief feasts ; go to confession the night before, and excite in yourself a holy reverence and spiritual joy, as being about to have the happiness of receiving your sweet Saviour ; and then make a new resolution of serving him fervently, confirming this, when you have received him, not by vow, but by a good and firm resolution.

On the day of your Communion, keep yourself as devout as ever you can, sighing after him who will then be yours and in you ; and with the interior eye perpetually regard him lying in your heart, or seated in it as on his throne ; and make your senses and your powers come one after another to hear his com mandments and to promise him fidelity. This should be done after Communion by a short half-hour's meditation.

Take care not to let yourself be moody and out of humour with those about you, lest, attributing this to devotion, they despise devotion ; on the contrary, give them the greatest pleasure and satisfaction you can, in order that they may thus be brought to honour and esteem devotion, and to desire it.

Have in you the spirit of sweetness, joy, and humi-

36 Letters to Persons in Religion. [BOOK i.

lity, which most befit devotion ; as also tranquillity, not disturbing yourself either for this or for that, but going your way of devotion with an entire confidence in the mercy of God, who will lead you by the hand into the heavenly country, and by this means keep yourself from vexations and from contentions.

As regards your quality of abbess, that is, of mother of a monastery, it obliges you to procure the good of all your religious in the perfection of their souls, and consequently to reform their manners and the whole house.

1 . The method of doing it, at this beginning, ought to be sweet, attractive, and cheerful. You must not commence with the reprehension of things which have been tolerated up to now, but you yourself, without saying a word to them, must show the exact contrary in your life and conversation, employing yourself before them in holy exercises, such as saying prayers some times in the church, or possibly making your medita tion there, saying the Eosary, having some spiritual work read to you while working with your needle ; exhibiting to them meanwhile a more sweet and un affected love than ever, with special marks of friend ship for those who are giving themselves to devotion, yet not failing also to show every sign of affection to the others, in order to attract and lead them into the same path.

2. Be chary as to worldly conversations, and do not allow them in your own room further than you can possibly help, so that little by little you may get the sisters' dormitory entirely cleared of them ; — that is most requisite, and your example is a great means towards it.

LET. iv.] Previous to Founding of Visitation. 3 7

3. At table, have some good spiritual book read; such as Granada On the Vanity of the World, Gerson, Bellintani, and others of the kind ; and make this a custom for every day.

4. At Office your own devout behaviour must set the law of modesty and reverence to all the religious. This you will easily do if you put yourself in the presence of God each time you begin the Office. I think that to introduce the Breviary of the Council of Trent will be a useful and profitable thing.

5. Do not adopt too austere an air at the outset, but be amiable with every one save very worldly persons ; with these you must be short-spoken and reserved.

6. It will be good to employ one of your religious to help you in the management of temporal affairs, in order that you may have so much the more opportu nity of giving yourself to the spiritual and to duties of charity.

7. Lastly, do not be in a hurry at this commence ment, but do all that you will do so cheerfully and with such sweetness that all your daughters may come gradually to desire to embrace devotion ; and when you see they have entered upon this you must treat more thoroughly of the re-establishment of the perfec tion of your Eule, which will be the greatest service you can do Our Saviour. But all must proceed not so much from your authority as from your example and gentle leading.

8. God calls you to all these holy works ; hear him and obey. Consider that you can never take too much pains nor practise too much patience in the pursuit of so great a good. How happy will you be

38 Letters to Persons in Religion. [BOOKI,

if at the end of your days you can say with Our Lord : * I have finished and perfected the work thou gavest me to do ! Desire it, effect it ; think of this, pray for this ; and God, who has given you the will to desire it, will give you strength to execute it.

LETTER V. To THE SAME.

Same Subject.

ANNEOY, between May and end of August 1604.+ MADAME — I have sent to President Brulart's wife, your sister, a writing which I wish to be communicated to you ; not that the one I have given you is no longer of use for you and for the present time, but that you may ever have more and more illumination in your soul, to the advancement of which I feel myself so much bound that there is nothing in the world I desire more, not only on account of the great confi dence God has given you in my regard, but also on account of that which he gives me, that you will greatly serve for his glory : have no doubt of this, madame, and have good courage. I am extremely consoled by the pleasure you take in reading the life of St. Teresa, for you will see the great courage which she had in reforming her Order ; and this will doubt less aid you to reform your monastery, which will be much easier for you than she found it, since you are perpetual superior. But keep to the method I re commended to you, of commencing by example ; and

* John xvii. 4. f The French says, " 3rd May 1604."

LET. vi.] Previous to Founding of Visitation. 39

though it may seem to help you but little at first, yet have patience, and you will see what God will do. I recommend to you above all the spirit of sweetness, which is what ravishes hearts and gains souls. Hold tightly and resolutely, in this beginning, to the good performance of all your exercises, and prepare yourself for temptations and contradictions. The evil spirit will excite innumerable such, to hinder the good which he sees is about to come from your resolution ; but God will be your protector, as I beseech him to be with all my heart, and will beseech him all the days of my life. I beg you to recommend me to his mercy, and to believe that I am, as greatly as you can desire and as I can be, — Madame, yours, &c.

My companion told me on the journey that you wished to come to Saint-Claude, and that I shall then have the advantage of seeing you. I beg you in that case to let me know beforehand, that I may be able to be in a place and in a state of leisure suitable for your consolation.

LETTEK VI. To THE SAME (THE ABBESS OF PUITS D'OEBE).

Advice on her own conduct, on the introduction of certain community exercises, and the general reformation of the Abbey.

Autumn of 1604.*

MADAME — I have kept your messenger, Philibert, a

long time, but it is because I have never had a single

day to myself, although I have been in the country ;

* The French says, " gth October 1604."

4O Letters to Persons in Religion. [BOOKI.

for the charge which I hold carries its martyrdom with it everywhere, and I cannot say that any single hour of my time is my own, except my hours of Office ; so much the more earnestly do I desire to be recom mended to your prayers.

I send to you, my dear daughter (such is the name that you desire and that my heart dictates), a paper on what seems to me the easiest and most profitable method of making mental prayer. I have inserted for you some exercises and ejaculatory prayers. This will amply suffice to teach the form which you must follow for spending the day. I want you to communicate it to Madame the wife of the President, your sister, and to Madame de Chantal ; for I think it will be useful to them.

As to the matter of your meditations, I should like it to be, as a rule, on the life and death of Our Lord ; for these are the most simple and most useful.

The books which I recommend you are Bruno, a Jesuit ; Capiglia, a Carthusian ; Bellintani, a Capu chin ; but above all Granada in the True Way — to begin with. Bruno and Capiglia may serve you for feasts and Sundays, the other two for the common days of the year. But although you may look at these authors, who are excellent, do not depart from the form which I have sent you.

Always enter upon prayer by putting yourself in the presence of God, invoking him, and proposing to yourself the mystery ; and after the considerations always make acts of the affections, not of all, but of some, and the resolutions ; after that the thanksgivings, the offering, the prayer ; lastly, read carefully the little memorial which I send you, and put it in practice.

LBT. vi.] Previous to Founding of Visitation. 41

As to meditation on death, judgment, and hell, it will be very useful to you, and you will find mate rials for it in Granada at great length. Only, my daughter, I beg you to let all these meditations on the four last things end always with hope and confidence in God, and not with fear and terror ; for when they end with fear they are dangerous, particularly those on death and hell.

Therefore, after having considered the greatness of the torments and their eternity, and after having excited yourself to the fear of them, and made a reso lution of serving God better, you must represent to yourself the Saviour on the cross, and running to him with outstretched arms, you must go and take hold of his feet, with interior exclamations full of hope : 0, harbour of refuge, ah ! your blood shall be my safety ; I am yours, Lord, and you will save me : and leave off in this affection, thanking Our Lord for his blood, offering it to his Father for your deliverance, and beseeching him to apply it to you. But never at any time fail to finish by hope, otherwise you would draw no profit from such meditations ; and ever keep to this rule of finishing your prayer with confidence ; for it is the virtue which is most required for gaining God's help, and the one which honours him the most. So you may make these meditations on the four last things once every three months, during four days.

Touching the order of prayer for the day, I think I have given you sufficient instruction in this little paper which I send you. I will, however, tell it you here a little more particularly.

Knowing that you are a very early riser, I say that in the morning after you rise you ought to make your

42 Letters to Persons in Religion. [BOOKI.

meditation and the morning exercise which I have called preparation, with the proviso that the whole shall not last longer than three-quarters of an hour at most, as I do not want the meditation and exercise to take an hour. After this you can proceed with the day's business until Office, if there is any time.

At the Mass, I advise you to say your chaplet rather than any other vocal prayer ; and while saying it you can break off when you have to observe the points I have marked — the Gospel, the Credo, the Elevation, — and then take it up where you left off, and have no fear but that it will be the better said for these inter ruptions ; and if you cannot finish it at the Mass, it will do at some other time of the day, but you need only go on from where you stopped.

At dinner, I should approve of your arranging to have the Benedicite said, and the ecclesiastical grace which is at the end of the Breviary. This you can introduce at the same time that you introduce the Tridentine Breviary, or before, if you think well ; and little by little get each sister to take her turn in saying it, for the Church has not given the order except for us to observe it. When at Annecy I always observe it.

A little before supper it would be very useful for you to take a quarter of an hour's recollection to ruminate the morning's meditation, unless at that time they are saying Compline in the monastery.

In the evening, before going to rest, I recommend that if the church be not too far removed from your rooms, and if not inconvenient, you should all go there together, and that when you get there, and are on your knees and in the presence of God, the one

LET. vi.] Previous to Founding of Visitation. 43

whose week it is should make the examination of con science thus : Paternoster, and the rest said secretly ; Am Maria and Credo, and at the end Carnis, resurrec- tionem, vitam ceternam, Amen. Then all together the Confiteor, up to med culpd, and stop for about half a quarter of an hour to make the examen ; then finish the med culpd and the rest, Misereatur and Indulgen- tiam. After that the Litany of the Blessed Virgin, and the prayer of Our Lady, or that which follows : Visita qucesumus Domine, habitationem istam, &c. The others answer: Dormiam et requiescam. V. Benedicamus Domino. E. Deo Grratias. V. Requiescant in pace. And from that time let each one retire to her cell, after all have saluted one another together.

For the rest, dear madame, it is above all necessary that yourself first should keep a fixed order, not only for the Offices, but also as to rising and retiring ; other wise you cannot continue in health : and it is so arranged in all communities. Night vigils are danger ous for head and stomach. I should advise that dinner should not be later than ten, nor supper than six, nor bed-time than nine to ten, and getting up from four to five, unless some constitutions require more time for sleep, or cannot take so much. But for not sleeping so much the cause must be well approved ; because for young women it seems that six hours are almost required, and if they do not take it they are without energy the whole of the day.

Do not make mental prayer after dinner, at least not for four hours after, and never after supper. On fast- days collation may be taken at seven ; and as to fasting, for yourself it will suffice to begin with Friday, and to be satisfied with this for some time, particularly

44 Letters to Persons in Religion. [BOOK L

because you must be with the rest, and must lead them on little by little.

When you are ill make only ejaculatory prayer. Take care of yourself, obeying the doctor scrupulously, and be sure that this is a mortification agreeable to God ; and when your sisters are ill be very affectionate in visiting them, assisting them, getting them served and comforted. Similarly, if some of them are sickly, show to them a tender compassion, easily dispensing them from their duty, from Office, according as you judge fitting ; for this will gain their hearts wonderfully.

As to Communion and confession, I approve that it should be every week, and that on the evening of the Saturday you should add to the Visita the prayer of the Blessed Sacrament.

I sent you a little formula for confession, which I have prepared expressly for you. I do not put every thing into it, but only what I have thought suitable for your instruction. You can communicate it to Mesdames Brulart and de Chantal, and to the religious whom you may see disposed to profit by it. I have not here the books which treat of it, and perhaps they say it better than I do ; but it matters not, if you find it elsewhere so much the better.

As to the reformation of your house, my dear daughter, you must have a great and durable courage, and you will succeed without doubt, if God gives you his grace and some years of life. You are the one who will be employed on this sacred business, and without great trouble. I am glad that you are but few sisters ; multitude breeds confusion. But how are you to begin ? My idea is this.

The exact reformation of a monastery of women

LET

'. vi.] Previous to Founding of Visitation. 45

consists in obedience well kept, poverty, and chastity, You must be closely on your guard to give no alarm, either loud or low, of your intention of making a reform ; for that would cause all the hasty and busy- minded people to take up arms and set themselves against you. Do you know what must be done ? It is necessary that the sisters should reform themselves under your guidance, and bind themselves to obedi ence and poverty. But how ? Walk very little at a time; gain those young plants which are there; inspire into them the spirit of obedience ; and to do this use three or four artifices.

The first is to give them commands often, but in things very little, pleasant, and light, and this before others; and then gracefully to praise them about it, and to call them to obedience with expressions of love, — my dear sister, or child, and the like ; and just before doing this to say : If I ask you to do this or that, will you not do it well for the love of God ?

The second is to put before them some books which will help them, and amongst others there are three admirable ones which I counsel you to have, and to read the most suitable points from, sometimes to them by themselves. These are Flatus, On the Advantages of the Religious State, which is printed in French at Paris ; The G-erson of Religious, composed by Pere Pinel, printed at Lyons and at Paris ; The Desiring [sout], or Treasure of Devotion, printed at Paris and Lyons. Also, to speak often of obedience, not as if wanting it from them, but as wanting to render it to some one. For example : Ah ! how much happier are those abbesses who have superiors to command them ! They are not afraid of erring ; all their actions

46 Letters to Persons in Religion. [BOOK L

are much more agreeable to God ; and the like little baits.

The third is to command, so sweetly and amiably, as to make obedience an object of love, and after they have obeyed you to add: May God reward you for this obedience — and so to make yourself very humble.

The fourth is to make profession yourself of wishing to do nothing save by the advice and counsel of your spiritual father, to whom, however, you must attribute no right at all of commanding, just as you must not give to what you do under his direction any title of obedience, for fear of exciting contradictions, and of making unkind people raise jealousy in the minds of those who are superiors of your monastery. That would spoil all ; and I have had my experience in such accidents through having seen them happen in France, in monasteries wherein there was no little difficulty in appeasing these tempests.

I say the same of poverty. It is necessary to lead them to it step by step in such way, that, inspired after this sweet fashion, after some time all their pen sions may be placed together in one purse, from which they will draw all that is necessary, equally and as required, according to each one's need, as is done in many monasteries of France which I know. But above all you must not in any way give the alarm about all this, but lead them to it by gentle and sweet inspirations, towards which, also, the above-named books will assist.

As to chastity, you must begin thus. Declare that you yourself are never so content as when you are alone with them ; that it seems to you the greatest of pleasures to be thus in your private sisterly society

LET. vi.] Previous to Founding of Visitation. 47

amongst yourselves ; that you like every one to be in his or her place, people of the world by themselves, and you with the sisters ; or that worldly people only come to a religious house to get something to carry away and spread about here and there, and such-like little words to influence their minds — which, however, must be so said as to seem to be only your own per sonal ideas. You will see that, little by little, they will be very glad to give up going out into the world, and letting the world come in to them; and at last some day (it may well be after a year, or even two) you will get this passed into a constitution and rule ; for, after all, enclosure is the guardian of chastity.

I am pleased to know that almost all of you are young, for this age is suited to receive impressions. At the monastery of Montmartre, near Paris, the young, with their abbess still younger, have effected a reformation.

When you encounter difficulties and contradictions, do not try to break them, but prudently let them pass, and bend them with sweetness and time : if all do not show themselves disposed, have patience, and advance as far as you can with the rest. Do not show any desire to conquer ; excuse in the one her infirmity, in the other her age ; and say as little as you pos sibly can that there is a want of obedience.

But tell me — do you think it little that you have done already for the Office, the veil, and the like ? Good heavens ! Our Saviour was three and a half years forming the college of his twelve apostles, and there was, after all, a traitor and much imperfection when he died. We must possess our heart in longanimity ; great designs are not effected save by virtue of

48 Letters to Persons in Religion. [BOOK L

patience and duration of time. Things which grow in one day decay in another. Courage, then, my good daughter ! God will be with you.

My daughter, I approve the charity you are willing to show to this poor misguided creature, provided that she return with a spirit of gratefulness and penitence ; and if she come in this way she will find it sweet as sugar and honey to be placed in the lowest rank, and to have no part in the honours of the house, until the virtues she may display to balance her past faults may raise her back into new honours — except her order, which it is reasonable for her to lose absolutely. In particular, I am thoroughly of opinion that you should lift up her heart by gentleness, and that you invite all the other sisters to do likewise ; for the Apostle says * quite plainly that those who are spiritual must lift up those who have been overtaken in any fault in the spirit of mildness, when they come in dispositions of peni tence. Thus are we to mingle justice with kindness, after the manner of our good God, in order that charity may be practised and discipline observed.

I should approve that the exercise of the examen of conscience should not be made till a good half-hour or three-quarters after supper, and that during this three- quarters of an hour there should be recreation in inno cent conversation, or even in singing spiritual songs, at any rate in this beginning.

Your children ought to receive Communion at eleven, at latest, supposing that they have the discretion which is ordinarily had at that age. And the first time they go to Communion it is well that you should yourself take pains to instruct them as to the reverence they * Gal. vi. i.

LET. vi.] Previous to Founding of Visitation. 49

ought to have, and to make them mark the day and year in their prayer-book, to thank God for it each following year.

And now, it seems to me, I have answered all you asked me, madame my dear sister. I have only to say that I am, without ceremony, entirely yours and your abbey's, throughout which I hope one day to see holy devotion flourishing ; in what I can, I will con tribute both, what God will give me of his Spirit, and my feeble prayers. I never fail to make good room for you all in the Memento of holy Mass ; and be sure that if you desire to be near me, I also greatly desire to be near you. But we are near enough, since God unites us in the desire to serve him. Let us live in God, and we shall be together. I beseech him with all my heart to strengthen you more and more in his love, with all the ladies your religious, whom I salute and beg not to forget me in their prayers, but to bestow on me some of the breathings of devotion which they direct towards heaven, where their hope is. Amen.

Meditation for the Beginning of each Month.

Place yourself in the presence of God ; beseech him to inspire you. Imagine that you are a poor servant of Our Lord, and that he has placed you in this world as in his house.

I. Ask him with humility why he has placed you there ; and consider that it is not for any need he may have of you, but in order to exercise his goodness and liberality upon you, for it is to give you his Paradise ; and in order that you may have it, he has

LV. D

50 Letters to Persons in Religion. [BOOK i.

given you an understanding to know him, a memory to be mindful of him, a will and a heart to love him and your neighbour, an imagination to represent to yourself him and his benefits, all your senses to serve him, your ears to hear his praises, your tongue to praise him, your eyes to contemplate his wonders, and so of the rest.

2. Consider that, being created for this end, all actions contrary to it ought to be utterly avoided, and those which do not conduce to it ought to be held in no esteem.

3. Consider what an evil thing it is to see in the world that men for the most part think not of this, but suppose they are in the world to build houses, lay out gardens, possess vineyards, amass gold, and the like transitory things.

4. Eepresent to yourself your misery, which was so great at such time as you were of this number. Alas ! must you say, what was I thinking of when I was not thinking of thee, 0 Lord ? Of what was 1 mindful when I was forgetting thee ? What did I love when I loved not thee ? Was I not unhappy in serving vanity instead of truth ? Alas ! the world, which was only made to serve me, ruled me, and was mistress over my affections ! I renounce you, vain thoughts, useless memories, faithless friendships, lost and miserable services.

Make your resolutions, and a firm purpose of hence forward applying yourself faithfully to what God wants from you, saying to him : Thou shalt henceforth be my only light in my understanding ; thou shalt be the object of my memory, which shall occupy itself solely in representing to itself the greatness of thy

LET. vi.] Previous to Founding of Visitation. 5 1

goodness, so sweetly exercised in my regard; thon shalt be the sole delight of my heart, and the only well-beloved of my soul.

Particular Application.

Ah ! Lord, I have such and such thoughts ; I will refrain from them in future : I have too keen a memory of injuries and slights; I will give it up from this time : I have my heart still attached to such or such a thing which is useless or hurtful to thy service, and to the perfection of love which I owe thee ; I will entirely withdraw and disengage it, by the help of thy grace, that I may be able to give it all to thy love.

Fervently beseech God to give you this grace, and practise what you can in something which concerns this point.

Often repeat the saying of S. Bernard ; and in imitation of him, stirring up your heart, say often : Rose, what hast thou come into this world to do ? What art thou doing ? Do that which thy Master hath charged thee to do, that for which he has put thee into this world and preserves thee in it. No one shall be crowned with roses who has not first been crowned with thorns by Our Lord.

One who desires your perfection in God, in whose tender mercies he is yours, &c.

52 Letters to Persons in Religion. [BOOKI.

LETTER VII. To THE SAME.

Further instructions on the same subjects. Announces the death of (Ven.) Ancina, and the intention of the Saint's mother to send her youngest daughter to be educated at Puits d'Orbe.

i$th October 1604.

MADAME, MY VERY DEAR SISTER AND DAUGHTER IN OUR LORD — I want to mention some points to you privately, and I wish you to keep them to yourself.

I beg you by the words of our Lord to believe, without any doubt whatever, that I am entirely and irrevocably at the service of your soul, and that I will apply myself therein to the whole extent of my powers, with all the fidelity that you could ever wish. God wills it, as I know full well ; more I could not say. On this good foundation I will employ my spirit and my prayers in thinking out all that will be useful and necessary for making a thorough reformation of all your monastery ; only have a great courage, full of hope. This is all we need at present ; for you will undoubtedly be attacked ; but with a spirit of gentle bravery we shall achieve this good design, God help ing. And for the present you must firmly establish the interior of your hearts, your own above all, for this is the true and solid method ; and after some time we will establish the exterior to the edification of many souls. Be sure that I will think of this in good earnest. As to your desire to make your vows again in my hands, and to give me a writing to this effect,

LET. vn.] Previous to Founding of Visitation. 53

since you think this will give you so much repose, I am willing, provided that you add to the writing this condition, in that part where you speak of me — " saving the authority of lawful superiors " — and you must not let anything of this be known.

I am writing to your and my honoured father a letter calculated, in my opinion, to gain over his spirit to our design, which I am not making out to him so great as it is, because it would turn him against it to propose it all at once, whereas little by little he will undoubtedly approve it. I use some liberty about you in that letter, but you well know that all this is for nothing but the glory of God and your advantage, which alone I regard herein. I know that you hold me too much yours to interpret anything coming from me otherwise than as well and kindly meant.

We must have patience over his wanting his opinions to be followed, for he does all in excess of loving-kind ness ; and I hope that in the way that I am writing we shall greatly gain him over. I am writing a word to madame your sister, whom I cannot help loving extremely, being what she is. Your honoured father seems to desire it, by the letter which he has written to me.

I am much afraid that the writing of the Medita tion is so badly done that you will not be able to read it. You must please take the trouble to get it copied out clearly, so as to be able to use it with more fruit. I was so much indisposed when I had it written that I could not use my hand to write it, and contented my self with dictating it.

There is no human likelihood that I shall ever have the consolation of seeing Puits d'Orbe ; but the

54 Letters to Persons in Religion. [BOOKL

great desire with which I am moved towards your spiritual service makes me hope that Our Lord will conduct me thither by his Providence when the time requires, if my poor co-operation is required for your good design.

Persevere in having reading at table, and likewise sometimes in your room in company with your sisters. You must, little by little, dispose the matter of the entire reformation ; and the chiefest preparation is to render hearts gentle, tractable, and desirous of perfection.

Take advantage of the help of the good Father de Yillars, who writes to me. in answer to the note which I gave you at Saint-Claude, that he will take particular pains to help you. You will do well to keep to the devout practices which I have given you, and not to vary them without letting me know. God will be pleased with your humility towards me, and will make them fruitful to you.

My Lord the Bishop of Saluces [Ancina] has lately died. He was one of the greatest servants of God there has been in this age, and one of my most inti mate friends : he was made bishop the same day as myself. I ask you for a Eosary for him ; for I know that if I had died before him he would have done me the like charity wherever he had credit. . If I had had time to myself I would have written to you in better order ; but all that I am writing is only in morsels, according to the leisure I can get. Believe that I greatly need your prayers.

The books which you might have for the present are : Platus On the Excellence of the Religious State ; The Gerson of Religious, by Luce Pinel ; Paul Morigie

LET. VIL] Previous to Founding of Visitation. 5 5

On the, Institution and Commencement of Religious Orders ; the works of Granada, newly printed at Paris ; Bellintani On Mental Prayer ; the Meditations of Capiglia, a Carthusian ; those of St. Bonaventure ; The Desiring Soul; the works of Francis Arias, and particularly The Imitation of Our Lady ; the works of the Mother [St.] Teresa; the Spiritual Catechism of Cacciaguerra, and his other works. This, or a part of it, will suffice you, with those which I know you have already. May God, our dear sister, be your guide, protector, and preserver, your aim and your confidence. Amen. — Yours, &c.

Madame, I was almost forgetting to tell you that my mother and I have formed the plan of sending to you, after this next winter, my young sister, whom you saw at Saint-Claude, with the intention that, if God favour her with the inspiration of being a religious, she may be so in due time, with your favour and help ; and too happy will she be to arrive in this house at the same time that devotion will be kindled there. Or, if she be not worthy of this place, nor I of this satisfaction, at least she will have this happiness, wher ever she may go, of having been in so good a place. And it will all be, with God's help, without any incon venience to any one save what may arise from her own disposition. See, madame my dear sister, whether or no we want to bind ourselves strongly to your service. I say it without ceremony.

56 Letters to Persons in Religion. [BOOKI.

LETTER VIII. To THE SAME (THE ABBEY OF PUITS D'ORBE).

How to sanctify corporal suffering : Instructions on peace and humility.

1605, about April*

MY VERY DEAR SISTER — The great word which makes me so absolutely yours is this : God it is who wills it, and I have no doubt thereof. There is no better title than this in all the world. You will already have known all the news about my cure, which is so complete that I have preached the Lent right through. Indeed my illness was nothing much, as I think ; but the doctors, who thought I had been poisoned, caused so much fear to those who love me that it seemed to them I was going to slip out of their hands. As soon as ever I was up I wrote to you, and I feel sure you had the letter. Again since then I have written to you, but amid the press of a world of affairs which prevented me from giving you much time, as I should much have wished to do ; subject never failing me, on account of the extreme satisfaction which I find in it.

Not only your messenger, but also our good and dear father, has informed me how many evils you suffer, and the compassion which they cause him for you. May Our Lord be blessed for it ! Here is the safest and most royal way of heaven for you ; and, from what I understand, you have to stay in it some time, since, according to what our good father writes to me, you are still in the hands of the doctors and surgeons. I

* The French says, " After i8th April 1604." [Tr.j

LET. VIIL] Previous to Founding of Visitation. 57

have certainly an extreme compassion for your suffer ings, and recommend them often to Our Lord, that he may make them useful to you, and that when you come out of them it may be able to be said of you as of the holy man Job : In all these things Job sinned not* but hoped in God.

Courage, my good sister, my good daughter ! Look at your Beloved, your King, how he is crowned with thorns, and all torn to pieces on the cross, so that they could number all his honest

Consider how the crown of the bride ought not to be better than that of the Bridegroom ; and if they so tore away his flesh that all his bones might be counted, it is reasonable indeed that one of yours may be seen. As the rose among thorns so is my love among the daughters.^ It is the natural place of that flower, and it is also the most suitable to your Bridegroom. Accept this cross a thousand times a day, and kiss it willingly for love of him who sends it to you. There is no doubt that he sends it to you from love, and as a rich present. Often represent to yourself your Saviour crucified just before you, and think which of the two suffers the more, and you will find your trouble much less. Oh ! how happy will you be eternally if you suffer for God this trifling evil which he sends you !

You will not err in fancying that I am near you in these tribulations. I am so in heart and affection, and often / declare before your Beloved your suffer ings and trouble^ and feel in this a great consolation. But, my dear daughter, have confidence, be strong : If you believe, you shall see the glory of God.\\ What do

* Job i. 22. t Ps. xxi. 18.

t Cant. ii. 2. § Ps. cxli. 3. || John xi. 40.

58 Letters to Persons in Religion. [BOOKI.

you think the bed of tribulation is ? It is simply the school of humility : thereon we learn our miseries and weaknesses, and how vain, delicate, and infirm we are. And truly, my dear daughter, on that bed have you discovered the imperfections of your soul. And why, I pray you, rather there than elsewhere, save because elsewhere they stay within the soul, and there they come outside ? The agitation of the sea so upsets the humours, that those who enter upon it thinking they have none, after sailing a little find by the convulsions and retchings which this irregular toss ing excites that they are full of them. It is one of the great benefits of affliction to see the depths of our nothingness, and to make the scum of our bad inclina tions float to the top. But still, are we for this to be troubled, my dear daughter ? Certainly not ; it is then that we must yet more cleanse and purify our spirit, and make more earnest acknowledgment of them than ever.

This important trouble, and the other troubles with which you have been beset, do not alarm me, so long as there is nothing worse. Do you, then, not disquiet yourself, my well-beloved daughter. Are we to let ourselves be swept away by current and by whirl wind ? Let the enemy rage at the gate, let him knock, let him push, let him cry, let , him howl, let him do his worst ; we know for certain that he cannot enter save by the door of our consent. Let us keep this shut up, often looking to see that it is quite close ; and about all the rest let us not trouble ourselves, for there is nothing to fear.

You ask me to send you something touching peace of soul and humility ; I would do so willingly, my

LET. vni.] Previous to Founding of Visitation. 59

dearest daughter, but I do not know whether I shall be able to do it in the little space of leisure which I have for writing to you ; but here are four or five words about it, iny well-beloved daughter. It is by divine inspiration that you ask me about peace of soul and humility both together ; for it is indeed the truth that the one cannot be without the other.

Nothing troubles us except self-love, and the esteem in which we hold ourselves. If we have not feelings of tenderness in our heart, relish and sensible feeling in prayer, interior sweetnesses in meditation, we fall into sadness ; if we find some difficulties in doing well, if some obstacle crosses our good designs, at once we anxiously hasten to overcome it all, and with disquieted minds to free ourselves from it. Why is all this? There is no doubt it is because we love our own con solation, our own pleasure, our own comfort. We want our prayer to be steeped in orange-flower water, and we would be virtuous in eating sugar ; and we do not regard our sweet Jesus, who, prostrate on the earth, sweats blood and water in agony over the deadly conflict which he feels within him, between the affec tions of the inferior part of his soul and the resolutions of the superior.

Self-love, then, is one of the sources of our troubles ; the other is the esteem in which we hold ourselves. What is the meaning of our being disappointed, troubled, and impatient when we fall into some im perfection or sin ? Without doubt it is because we were thinking ourselves to be good- for something, resolute, steady ; and therefore, when we see that in reality it is all a mistake, and that we have fallen flat down, we find ourselves deceived, and consequently

60 Letters to Persons in Religion, [BOOK L

are troubled, vexed, and disquieted. If we only knew what we were, instead of being astonished at finding ourselves on the ground, we should marvel how we can remain standing up. And there is this other source of our disquiet ; we want consolations only, and we are taken aback when we lay our finger on our misery, our nothingness, and our weakness.

Let us do three things, my dear daughter, and we shall have peace. Let us have a thoroughly pure in tention of willing, in all things, the honour of God and his glory ; let us do the little we can for that end, according to the advice of our spiritual father; and let us leave to God the care of all the rest. He who has God for the object of his intentions, and who does what he can — why does he torment himself? Why does he trouble himself ? What has he to fear ? No, no ; God is not so terrible to those whom he loves ; he is content with little, for he well knows we have not much.

And know, my dear daughter, that our Lord is called Prince, of Peace in the Scriptures,* and that, therefore, wherever he is absolute master he holds all in peace. Though it is true that before placing peace anywhere he causes war there, separating the heart and the soul from its most cherished, familiar, and ordinary affections, such as an inordinate love of .self, confidence in self, complacency in self, and the like affections. Now when Our Lord separates us from affections so fondly and passionately cherished, he seems to be flaying the heart alive, and the acutest pains are felt ; we can scarcely help resisting with the whole soul, because this separation is most sensibly felt. But yet

* I^a. ix. 6.

LET. VIIL] Previous to Founding of Visitation. 6 1

all this resistance of the spirit is not without peace, even if we are at last overwhelmed with this distress, so long as we fail not on this account to hold our will resigned to that of Our Lord, and keep it there nailed to his divine good pleasure, and in no wise let go our obligations or the fulfilment of them, but execute them courageously. Of this Our Lord gave us an example in the Garden ; for, all overcome with interior and exterior anguish, his whole heart was calmly resigned to his Father and the divine will, saying : Yet not my will "but thine le done ; — and, for all his agony, he did not omit going three times to see and admonish his disciples. It is to be " Prince of Peace " indeed, to be in peace amid wars, and to live in sweetness amid bitternesses.

From this I want you to draw these conclusions. The first, that very often we think we have lost peace because we are in bitterness, and yet we have not lost it all ; as we know if on account of bitter ness we cease not to renounce ourselves, and to keep our will dependent on the good pleasure of God, and fail not to fulfil the duties of the charge in which we are.

The second, that of necessity we must suffer interior pain, when God tears away the last skin from the old man to renew him in the new man who is created according to God* Wherefore we must not be dis quieted about this, nor think that we are in disfavour with God.

The third, that no thoughts which cause us disquiet and agitation of spirit are from God, who is Prince of Peace, but are temptations of the enemy, and there- * Ephes. iv. 24.

62 Letters to Persons in Religion. [BOOKL

fore we are to reject them, and take no notice of them.

We must in all things and everywhere live peace fully. If trouble, exterior or interior, come upon us, we must receive it peacefully. If joy come, we must receive it peacefully and without throbbings of heart. Have we to avoid evil ? — we must do so peacefully, without disquieting ourselves ; for otherwise we may fall as we run away, and give time to our enemy to kill us. Is there some good to be done ? — we must do it peacefully ; otherwise we should commit many faults in our hurry. Even our repentance itself must be made peacefully : Behold in peace is my bitterness most bitter,* said the penitent.

Read, my good daughter, chapters 15, 16, and 17 of the Spiritual Combat, and add them to what I have said, and for the present this will suffice. If I had my papers here I would send you a treatise on this subject which I made at Paris for a spiritual daughter, a religious of a good monastery, who needed it both for herself and for others. If I find it I will send it you on the first opportunity.

As to humility, I can say little more than that your dear sister De N. must show you what I have written to her about it. Read carefully what Mother [St.] Teresa says of it in the Way of Perfection. Humility causes us to avoid troubling ourselves about our own imperfections by remembering those of others : for why should we be more perfect than others ? — and in the same way to avoid troubling ourselves over those of others when we remember our own : for why should we think it extraordinary for others to have imper-

t Isa. xxxviii. 17.

LET. VIIL] Previous to Founding of Visitation. 63

fections since we have plenty ? Humility makes our hearts gentle towards the perfect and the imperfect ; towards those from reverence, towards these from com passion. Humility makes us receive painful things sweetly, knowing that we deserve them, and good things with lowliness, knowing that we do not deserve them. As to the exterior, I should recommend you to make every day some act of humility, either in words or in deed — I speak of words that come from the heart ; in word, as by humbling yourself to an inferior ; in deed, as by doing some lower work or service, either for the house or for some particular person.

Do not distress yourself about staying in bed with out meditation ; for to endure the scourges of Our Lord is not a less good than meditating. No, un doubtedly; for it is better to be on the cross with Our Lord than to look at him only. But I know well that there, on your bed, you cast your heart a thousand times a day into the hands of God, and it is enough. Obey the doctors exactly ; and when they forbid you some exercise, whether fasting, or mental or vocal prayer, or even Office, or any prayer beyond ejacu- latory, I beseech you as earnestly as I can, both by the respect and by the love you are good enough to bear me, to be very obedient ; for God has so ordained it. When you are cured and have got back your strength, resume your journey quietly, and you will see that we shall advance far, with God's help ; for we shall go where the world cannot reach, beyond its limits and confines.

My dear daughter, you write me that you are in every respect the last, but you are mistaken ; the fruits I expect from you are greater than from any

64 Letters to Persons in Religion. [BOOKI

of the others. Believe, I beg you, that I have nothing more at heart than your advancement before God, and if my blood would further this you would soon see in what rank I hold you. I leave on one side the extreme confidence you have in me, which obliges me to an extreme zeal for your welfare. You say you would like to send me your heart. Be sure that I should see it with satisfaction, for I love it tenderly, and it seems to me that it must be good because it is vowed to Our Lord. But you know the spot where our hearts meet ; there they can see one another in spite of the distance of places.

Speak to this good father whom I mentioned about your interior : he will have enough in common with me, and I with him, not to distract your soul by a diver sity of paths, which indeed would be very hurtful to it. In a word, receive him as another myself. But at the same time I ask you so to manage that, that other good father who wanted to help you, may not recognise that you do not wish his direction, because in the future he will be of service in the work that you and I desire, by obtaining something from the Holy Father.

But let not this last word excite you, for above all things it is necessary to go quietly and step by step ; the edifice will be all the firmer for it. And you must give no alarm whatever about anything which takes place, so that the blessings of heaven may come upon earth like the dew upon the grass, which one sees on the ground without seeing it fall ; and thus imperceptibly must you conduct your whole design up to the very height of its perfection. And courage, my dear and well-beloved daughter ; God will give us

LET. VIIL] Previous to Founding of Visitation. 65

this grace. As to that other good father, I approve of your listening to him and hearing him, and also of your making use of his advice by putting it in practice, but not when it is contrary to the design we have formed of following in everything and everywhere the spirit of sweetness and of mildness, and of thinking more about the interior of souls than the exterior. But in everything you ought to communicate with me, as I am your poor father.

No, my dear daughter, I have never thought it fitting for religious to have anything of their own if it could be helped ; though I may have said that, in so far as superiors permit, individuals may use this liberty, so long as they are ready to leave all and put it in common should superiors order it. It is expedient, then, to take away private possession, and to make necessaries and conveniences common and equal among the sisters, and so to let the corn of Egypt fail before the manna which falls in your desert.

My mother, who offers you her own service and that of all who belong to her, continues in her desire of the honour of seeing my sister with you. It is one of our ardent desires : God grant that it may be with as willing consent on your part !

There was, indeed, no necessity for making excuses to me about the open letter ; for my very heart would like to be open before your eyes, if its imperfections and weaknesses would not give you too much distress. Be ever quite safe, I beseech you, as far as I am con cerned; and be certain that I desire nothing so greatly as to see you with a soul quite full of charity, which is totally frank and holily free. And why do I say this ? Because I seem to see that you have some fear of

iv. E

66 Letters to Persons in Religion.

| BOOK I.

offending me. I am by no means tender or sensitive in that direction, and particularly in cases where my friendship is rooted on the Mount of Calvary, by the cross of our Lord.

I am writing to that daughter of yours whom you ask me to write to, in a way as suitable to her trouble as I can. Oh how divinely does our St. Bernard say, that the exercise of the charge of souls has not to do with strong souls ! — for those go by their own feet ; but it is concerned with feeble and fainting souls, who have to be borne and supported on the shoulders of charity which is all-strong. This poor little one is of the latter sort, languishing under the depression and diffi culties of various weaknesses, which seem to overwhelm her virtue. We must help her as much as we can, and leave the rest to God. I should never finish writing to you if I followed my inclination ; it is full of affection. But enough ; Mass calls me, in which I am going to present Our Lord to his Father for you, my dear daughter, and for all your house, in order to obtain from his divine goodness his Holy Spirit, to direct all your actions and affections to his glory and for your own salvation. I beseech him to preserve you from vain sadness and disquietude, and to repose in your heart that your heart may repose in him. Amen.

•. ix.] Previous to Founding of Visitation. 67

LET.

LETTER IX.

To THE SAME.

Advice on meditation, on sleep, on having Mass in bedrooms : further advice on the way to sanctify corporal sufferings.

April or May 1605.*

MY VERY DEAR SISTER — May Our Lord grant you his Holy Spirit, to do and to suffer all things according to his will ! Your messenger urges me so strongly to despatch him that I do not know whether I shall be able to answer you fully. At any rate I will say some thing to you, according as God shall give me the grace. I was glad that N. arrived so opportunely with my letters. All your repugnances do not alarm me ; they will cease one day, God helping : and if it is true that you haya given little satisfaction to this good father, I feel certain that he will not be vexed about it; for I esteem him capable of understanding the different accidents of a soul which is beginning to walk in the ways of God. As for me, my dear sister and daughter, you could not be troublesome to me : and if Our Lord had given me as much liberty and convenience for assisting you as I have desire and affection, you would never find me tired of serving you unto the glory of God ; for I am completely yours, and you cannot be too fully convinced of this.

Touching meditation, I pray you not to distress yourself, if sometimes, and even very often, you do not find consolation in it; go quietly on, with humility *The French says, "Before 9th October 1604." [Tr.]

68 Letters to Persons in Religion. [BOOKI.

and patience, not on this account doing violence to your spirit. Use your books when you find your soul weary, that is to say, read a little and then medi tate, then read again a little and meditate, till the end of your half-hour. Mother [St.] Teresa thus acted in the beginning, and said that she found it a very good plan for herself. And since we are speaking in con fidence, I will add that I have also tried it myself and found it good for me. Take it as a rule that the grace of meditation cannot be gained by any effort of the mind ; but there must be a gentle and earnest perse verance full of humility. Continue all your other exercises in the manner I have marked them out for you.

With regard to going to bed, I will not change my opinion, if you please ; but still, if you do not like bed, and cannot stay in it as long as the rest do, I will permit you to rise an hour earlier ; for, my dear sister, it is incredible how dangerous long night vigils are, and how much they weaken the brain. It is not felt during youth ; but it comes to be felt so much the more afterwards, and many persons have rendered themselves useless in this way.

I come to the question of the lancing of that poor limb. This will not be without extreme pain, but, my God ! what an occasion does his goodnpss here give you of exercise in his commandments ! Courage, my dear sister; we belong to Jesus Christ: see how he sends us his livery ; take care that the iron which will open 'your leg be one of the nails which pierced Our Saviour's feet. What an honour ! He has chosen this sort of favours for himself, and has loved them so greatly that he has carried them into Paradise, and

LET. ix.] Previous to Founding of Visitation. 69

behold lie shares them with you ; and you say that you leave me to think how you can serve God during the time that you will be in bed. And I am glad to think of it, my good daughter. Do you know what I think ? In your opinion, my dear sister, when was it that Our Saviour chiefly served his Father ? Without doubt it was when lying on the tree of the cross, with his hands and feet pierced. And how did he serve him ? In suffering and in offering ; his sufferings were an odour of sweetness to his Father. And here, then, behold the service which you are to do to God while on your bed of pain ; you will suffer, and will offer your sufferings to his Majesty. He will certainly be with you in this tribulation, and will console you.

Here is your cross come to you ; embrace it and love it for the love of him who sends it to you. David in his affliction said to Our Lord : * / have been silent and have not opened my mouth, because it is thou, 0 my God, who hast done me this evil that I suffer. As if he said : If any other but thou, 0 my God, had sent me this affliction, I should not love it, I should reject it ; but since it is thou, I say no word more, I receive it, I honour it.

Have no doubt but that I will earnestly pray to Our Lord for you, that he may give you a share of his patience, since he pleases to give you a share of his sufferings. I ought to do this, I will do it, and I will be near you in spirit during all your illness ; no, I will not abandon you.

And here is a precious balm to soften your pains. Take every day a drop or two of the blood which dis tils from the wounds of the feet of Our Lord, making

* Ps. xxxviii. IO.

yo Letters to Persons in Religion. [BOOKI.

it flow by your meditation ; and in imagination reve rently dip your finger in this liquid and spread it over your sore place, with the invocation of the holy name of Jesus, which is oil poured out, said the spouse in the Canticles,* and you will find that your pain will lessen.

During this time, my dear daughter, give up saying your Office for as many days as the doctors advise, although you may seem not to have need to do so. I ordain it thus for you, in God's name.

If these letters reach you before the painful moment, get them to look everywhere for the treatise of Cac- ciaguerra On Tribulation, and read it to prepare your self, or have it read quietly to you by one of your more pious daughters while you are in bed. Never have I been so much touched by any book as I was by that during a very painful malady which I had in Italy.

The obedience which you will pay to the doctor will be extremely agreeable to God, and will be placed to your advantage at the day of judgment.

I cannot send you the writing on Communion just now, because your man presses me too much. I will send it you soon, for I shall have an opportunity ; but meantime you will find in Granada all that you require, and in the Spiritual Exercises.

How pleased I was to see that you have over come all difficulties in doing all that I wrote to you touching your vows and confession ! My dear sister, you must always act so, and God will be glorified in you. You shall have letters from me very often and by every opportunity.

* la.

LET. ix.] Previous to Founding of Visitation. 7 1

Whilst I think of you suffering in bed, I shall have for you — and, indeed, I speak in good earnest — I shall have for you a particular reverence, and shall greatly honour you as a creature visited by God, clad in his livery, and as his special spouse. When Our Lord was on the cross he was declared King, even by his enemies, and souls which are on the cross are declared queens.

You do not know what the angels envy us in ? Truly in this only, that we can suffer for Our Lord, while they ha 76 never suffered anything for him. St. Paul, who had been in heaven, and amid the beatitudes of Paradise, gloried in nothing save his infirmities, and in the cross of our Lord* When the lancing is over, say to your enemies the words of the same Apostle : f From henceforth let no man be troublesome to me ; for I bear the marks and signs of the Lord Jesus in my body. 0 leg, which, being well used, will carry you higher in heaven than if it were the soundest in the world ! Paradise is a mountain whose summit one reaches better with broken and wounded legs than with whole and healthy ones.

It is not good to have Masses said in bedrooms. Adore from your bed Our Lord on the Altar, and be satisfied. Daniel, being unable to go to the Temple, turned towards it to adore God : J do you the same. But I certainly consider that you should communicate in bed on all Sundays and chief feasts, so far as the doctors permit. Our Lord will willingly visit you on the bed of affliction.

I have received the note which was attached to your letter. Be very sure that it was quite pleasing * Gal. vi. 14. f Ibid. 17. £ Dan. vi. 10.

72 Letters to Persons in Religion. [BOOKL

to me. I accept it with all my heart, and promise you that I will take the care of you that you desire, as far as God will give me the strength and ability. I beseech his divine Majesty to load you with his graces and benedictions, and all your house. May God be eternally blessed and glorified about you, in you, and by you ! Amen. I am, my very dear daughter, your most affectionate servant in our Lord, &c.

I beg you to please to get a good work which I want to see done recommended to God, and, above all, to recommend it yourself during your sufferings ; for at such time your prayers, though short and only in the heart, will be extremely well received. Ask from God at this time the virtues which are most necessary to you.

LETTER X. To THE SAME (THE ABBESS OF PUITS D'ORBE).

Encouragement and consolation in lodily sufferings, and in the difficulties she finds in reforming her Alley.

i6th November 1605.

MY SISTER AND VERY DEAR DAUGHTER — Oppressed and overwhelmed with affairs in this Visitation of my diocese which I am making, I yet fail not to beseech our good God or to offer the Holy Sacrifice every day to the end that you may not be overwhelmed by the sufferings which your leg causes you, nor by the difficulties which our holy enterprises meet with, and must meet with, in these beginnings.

LET. x.] Previous to Founding of Visitation. 73

Our good respected father often writes me news of you : and nothing more desirable can reach me when it is good news, as it always is according to God — on whom I know your interior gaze is entirely fixed, into whose good pleasure all your designs and all your desires come to merge. Courage, my dear daughter ; God will without doubt be propitious to you provided that you are faithful to him. What a happiness that his divine Majesty deigns to make use of you in his service, not only acting but suffering !

Take care to preserve the peace and tranquillity of your heart : let the waves growl and roar all round about your back, and fear not ; for God is there, and by consequence, safety. I know, my dear sister, that little troubles are more distressing, on account of their multitude and their importunity, than great ones, and troubles at home than those abroad ; but, at the same time, I know that victory over them is oftentimes more agreeable to God than over many others which in the eyes of the world seem to be of greater merit.

Adieu, my dear sister : they are seizing my letters to carry them off, and I have only time to sign myself, Your brother and servant, very affectionate and still more faithful, &c.

74 Letters to Persons in Religion. [BOOKU

LETTER XL To THE SAME.

On reli'jious enclosure and on charity towards her sister the Prioress.

About 1606.*

I WAS pleased to have news of you (after so much time without receiving any), my very dear daughter, from yourself: for what can anybody else tell me for certain of you or of your affairs ? And so, my dear daughter, all human remedies have been found ineffec tual for the cure of this poor limb, which gives you a pain which must wisely be converted into a perpetual penance. In truth, I have always had the impression that all these applications would succeed very ill, and that this was a blow which heavenly Providence has given you in order to furnish you a subject of patience and mortification. What treasures can you amass by this means ! Henceforth you must do so, and live as a true Rose amongst thorns.

But I am told that you were at Puits d'Orbe, with some of your daughters, and that the rest had stayed at Chastillon ; that is true, for I should have guessed it. But this was for a short time, you tell me, and for a good and legitimate cause ; I believe it ; but be lieve me also, my dear daughter, that as women who have left the world ought to wish never to see it again, so the world which has left them never wants to see them again, and every little it sees of them it gets vexed and grumbles. It is the truth also that one ever loses something by going out whenever it can

* The French says, "6th November 1604." [Tr,j

LET. xi. j Previous to Founding of Visitation. 75

(even with some temporal loss) be avoided. Wherefore, if you listen to my advice, you will go out as little as possible, even to hear sermons, since you have every right to have sometimes a preacher in your chapel, who will say things entirely appropriate to your con gregation. It certainly behoves to pay attention to common report, and to do things in order to avoid the talk of the children of the world. Wherefore, said that great exemplar of religion and devotion, St. Paul,* if meat scandalize my brother, I will never eat flesh, lest I should scandalize my brother. Content in this your honoured relatives, and I think that then you can with confidence ask their assistance to provide you good accommodation ; for it seems to me I hear some of them saying, Why make a comfortable dwelling for persons who go out and about in the world ? And their dislike for this going abroad leads them to make out the worst of its quantity and its quality. It is the ancient custom of the world to judge it lawful to talk of ecclesiastics as much as ever they like ; and it thinks that, provided it has something to say about them, there will no longer be anything to say about its own associates.

Well, now, is there no way of finding the side by which to take and to preserve the heart of Madame the Prioress, our sister? — for although, according to the world, it is for inferiors to seek the goodwill of superiors, yet according to God and the Apostles it is for superiors to go after inferiors, and to gain them. For so acted Our Redeemer, so did the Apostles, so do and will ever do all prelates who are zealous in the love of their Master. I own that I do not at all

I Cor. viii. 13.

76 Letters to Persons in Religion. [BOOKI.

wonder tliat your relatives are scandalised to see what coolness of friendship there is between two sisters by nature, two spiritual sisters, two sisters in religion. It is necessary to remedy this, my dearest daughter, and not to let this temptation subsist. It may be that the wrong is on her side ; but at any rate there is this on yours, that you do not win her back to your love by the continual and irresistible manifestation of that which you owe her according to God and the world.

You see what liberty I take in telling you my sentiments, my dear daughter, whom I wish to be totally victorious with the victory which the Apostle announces : * Be not overcome by evil, but overcome evil by good. If I spoke otherwise to you, I should betray you ; and I neither can nor will love you save alto gether paternally, my dear daughter, whom I beg Our Lord to deign to load with his graces and consolations. I salute very humbly all your dear company. — Yours, &c.

LETTER XII. To THE SAME (THE ABBESS OF Purrs D'ORBE).

The Saint's extreme solicitude for her, and for the success of her efforts to reform her Abbey.

About i6o7.t

MY VERY DEAR DAUGHTER — I am impatiently expect ing better news of your health than I have received

* Rom. xii. 21.

t The French says, " December 1608." [Tr.]

LET. xii.] Previous to Founding of Visitation. 77

up to the present ; it will be when Oar Lord pleases, of whom I earnestly ask it, believing that it will be employed to his glory and to the advance and perfec tion of the work begun in your monastery.

I am always in trouble to know whether you have not yet found some person proper for the guidance of ihis flock of souls, who otherwise doubtless cannot be without much disturbance and disquiet, which are the plants which grow readily in ill-cultivated monas teries, and principally in those of women. But before all, I should greatly like to understand what progress you hope for the enclosure, whether it will be possible to keep the door shut to men, at least in that moderate way which I wrote to you about, which was only too easy, I think, and such as your respected father could not find objectionable. Certainly you must work very quietly, my dear daughter, but very earnestly ; for on this depends the good order of all the rest.

Courage, my dear daughter ; I know how many troubles, how many contradictions there are in such affairs, but it is because they are great and full of fruit. Take care of your health, that it may serve you to serve God. Be painstaking, but keep from eager solicitude. Present to God your little co-opera tion, and be certain that he will accept it and will bless it with his holy hand. Adieu, my dear daughter ; I beseech his holy goodness to help you always, and I am extremely, and with all my heart, all yours, and more than yours.

j& Letters to Persons in Religion. [BOOKL

LETTER XIII.

To THE SAME.

[This letter seems to have been formed, by M. Maupas, from various letters.]

The. evil of pride amongst religious: method to be used by superiors in introducing reforms: care in admitting

About 2$th August 1608.

WOULD you like to know what I think on the matter, madame ? Humility, simplicity of heart and affection, and submission of mind, are the solid foundations of the religious life. I would rather cloisters were filled with all vices than with the sin of pride and vanity ; because in other offences one can repent and get pardon, but the proud soul has in itself the principle of all vices, and never does penance, considering itself to be in a good state, and despising all the advice which is given to it. Nothing can be done with a soul that is vain and full of self-conceit ; it is no good either to self or others.

To make government good it is further needed that superiors should resemble shepherds feeding their flocks, and should not neglect the smallest chance of giving edifying example to their neighbour, because, QS there is no little stream which does not run to the sea, so there is no deed which does not lead the soul to that great ocean of the wonders of God's goodness.

Madame, your leading of your daughters in this holy work should be sweet, gracious, compassionate, simple, and persuasive ; and, believe me, the most per-

LET. XHI.] Previous to Founding of Visitation 79

feet guiding is that which most closely follows God's ordering of us, which is full of tranquillity, quietude, and repose, and which, even in its greatest activity, has no emotion, and makes itself all to all things.

Moreover, the diligence of superiors ought to be great in applying a remedy to the very lightest mur- murings of the community. For as great storms are formed from invisible vapours, so in religion great troubles come from very light causes.

Again, nothing is so destructive to Orders as the want of care which is used in examining the spirit of those who throw themselves into the cloister. People say, he is of a good house, he has a good head ; but they forget that he will with great difficulty submit to religious discipline.

Before admitting them one should represent to them the true mortification and submission which religion demands, and not dwell so temptingly on the numerous spiritual consolations. For just as a stone though thrown upwards returns downwards by its own move ment, so the more a soul whom God wants in his service is repelled, the more it will be urged to what God wants from it. Besides, those who choose this path as it were disappointed because they have high aspirations with low fortune, ordinarily bring more disorder than good order into the cloister.

8a Letters to Persons in Religion. [BOOKI.

LETTEE XIV.

To THE SAME.

Directions on enclosure, extraordinary confessors, adminis tration of revenues: Jiow to leJtave to a disobedient subject : advice as to her own perfection.

1608 or 1609.*

YES, my daughter, I say it in writing as well as by word of mouth, be joyful as far as possible in well doing, for it is a double grace of good works to be well done and to be cheerfully done. And when I say in well-doing, I do not mean to say that if some defect happen you are to give yourself to sadness on that account ; for God's sake, no ! for this would be to add fault to fault ; but I mean that you must persevere in wishing to do what is good, and must always return to good as soon as you realise that you have left it, and in general that you must live joyfully by virtue of this fidelity.

I have to tell you that, besides the former writing which I send you, you must keep the cloister and the dormitory closed to men ; thus will the enclosure be established gradually.

The Council of Trent commands all superiors and superioresses of monasteries that at least three times a year they should make all who are under their charge go to confession to extraordinary confessors, as is strongly required for a thousand good reasons. Wherefore you must observe it, getting some good monk or very devout priest, to whom all must on * The French says, " 1st May 1606." [Tr.]

LET

'. xiv.] Previous to Founding of Visitation. 8 1

that occasion confess. I have told you the reason why all must confess, but this will be a grievance to no one ; for those who like need only confess the faults of a day or two, going to confession previously, and those who like can act otherwise.

It must be your place, my dear daughter, to admi nister the pensions, but depute one of the sisters to the office of keeping account of what may be used.

It will be good, in your little chapters, to recom mend the mutual and tender love of one another, and to testify that you have it towards them, but particu larly towards her of whom you write to me, whom you must by charity recall to a good understanding and sweet confidence with the rest. I write her a little word.

You will no doubt find the first instructions I gave you, five years ago, on the way by which you must gently bring all these souls to your good design. You will see there many things which for the sake of brevity I will not say now.

As to her who is absent, you must write to her or her brother, that for the greater glory of God, the sal vation of your souls, the edification of your neighbour, and the honour of your monastery, you have resolved, with all your religious sisters, to live more retiredly within your house than you have done hitherto ; that, this thing being so reasonable and becoming, you have no doubt she will agree to it ; that you request and summon her to do this by the obedience which she has vowed to you, outside of which she cannot effect her salvation ; promising her that she will find nothing in yourself or in others except a sweet and very loving mutual intercourse, which alone, besides her duty,

IV. F

82 Letters to Persons in Religion. [BOOKI.

would invite her to a lioly retreat, and the like. If upon this she return not, you must cite her twice more with intervals of three weeks. But if after all she re turn not, you will say to her that she determines then not to be received again and to be shut out from her place. I think, however, that her friends will make her return, and when she does, you will treat her sweetly and with great patience.

If I forget anything I will say it to our sister, who will infallibly go to see you, and she loves you very strongly. As for your private self, do not fail to make mental prayer every day, at the same time as it is being made in choir, if you cannot attend there; and this for half an hour. Do not torment yourself when you cannot have feelings as strong as you would desire, for it is the goodwill which God wants. Read spiritual books for a quarter of an hour each day before going to Vespers, or before saying them when you cannot go to them.

You will go to bed every day at ten, and rise at six. When you are obliged to be in bed, get some one to read from time to time as suits you.' Often kiss the cross which you wear ; renew the good purposes which you have made of being all God's, immediately before going to rest, or while you are going, or in your oratory, or elsewhere ; and make one fuller renewal by half a dozen aspirations and humiliations before God.

I give you for your special patron of this year the glorious St. Joseph, and for your patroness St. Scholas- tica, sister of St. Benedict, in whose life you will find many actions, as in that of St. Benedict, worthy of being imitated.

See now, my very dear and good daughter, undertake

LET. xv.] Previous to Founding of Visitation. 83

to gain for yourself a great courage in the service of Our Lord ; for assuredly his goodness has chosen you to make use of you, provided that you will it, for the true re-establishment of his own glory and that of souls. In your house you could not hold a safer path than that of holy obedience ; wherefore I greatly rejoice that you are attached to it, for the reason you tell me. Kemember well, then, what I have recommended to you on the part of Our Lord, to whom I commend you, beseeching him, by his death and passion, to crown you with his holy love, and to make you more and more entirely his own.

As for me, my dear sister, my well-beloved daughter, I have a very entire will to love, honour, and serve you ; and nothing will ever take away from me this affection, since it is in this same Saviour and for him that I have taken it up, being ever your humble brother and servant, &c.

LETTER XV.

To A YOUNG LADY.

Counsels relating to a vow of chastity.

ANNECT, iSth May 1608.

MADEMOISELLE — I consider that the desire which you have of vowing your chastity to God has not been conceived in your heart without your having first and for a long time considered its importance : for this reason I approve your making it, and making it on Whit Sunday itself. Now to make it well, use your leisure time during the three days beforehand to pre-

84 Letters to Persons in Religion. [BOOKL

pare your vow properly by prayer, which you can form on these considerations.

Consider how agreeable a virtue holy chastity is to God and the angels, he having willed that it shall be eternally observed in heaven, where an end is put to every sort of carnal pleasure and to marriage. Shall you not be very happy to begin in this world the life which you will continue eternally in the other ? Bless God, then, who has given you this holy inspiration.

Consider how noble is this virtue, which makes our souls white as the lily, pure as the sun ; which makes our bodies consecrated, and gives us the advantage of belonging wholly and entirely to his divine Majesty, heart, body, spirit, and feelings. Is it not a great delight to be able to say to Our Lord : My heart and my flesh have rejoiced * in your goodness, for the love of which I give up all love, and for the pleasure of which I renounce all other pleasures ? What a happi ness to have reserved no earthly delights for this body, in order to give our heart entirely to Our God !

Consider that the Blessed Virgin was the first to vow her virginity to God, and after her so many virgins, men and women. But with what ardour, with what love, with what affection, was this their virginity, this chastity, vowed ! Ah ! it cannot be described. Humble yourself greatly before this heavenly band of virgins, and by humble prayer beseech them to receive you amongst them, not indeed as professing to equal them in purity, but at least that you