"We triumphantly excuse ourselves for our impatience on these occasions by alleging our deeps sense of the value of time; that one only thing, says an ancient writer, with regard to which avarice is laudable.

"But we fail to see that we employ this precious time in doing many things far more vain and idle than in the satisfying the claims of our neighbour, and possibly less important than those about which he talks to us, occasioning what we call loss of time.

"When we are conversing with others we should try to please them and to show that their conversation is agreeable to us, and when we are alone we should take pleasure in solitude. Unfortunately, however, our minds are so inconsistent that we are always looking behind us, like Lot's wife. In company we sigh for solitude, and in solitude, instead of enjoying its sweets, we hanker after the company of others."

THAT HE WHO COMPLAINS SINS.

One of Blessed Francis' most frequent sayings was: He who complains, seldom does so without sinning. Now, you are anxious to know what exactly he meant by this, and if it is not allowable to complain to superiors of wrongs which have been done us, and when we are ill, to seek relief from suffering, by describing our pains to the physician, so that he may apply to them the proper remedies.

To put this interpretation on the words of Blessed Francis is to overstrain their meaning. The letter killeth, and needs to be interpreted by the spirit that quickeneth, that is, to be taken gently and sweetly.

Our Blessed Father condemns complaining when it borders upon murmuring. He used to say that those who thus complained sinned, because our self-love always magnifies unduly any wrongs done to ourselves, weighing them in the most deceitful of balances, and applying the most extravagant epithets to things which if done by us to others we should pass over as not worth a thought.

He did not consider it at all wrong to claim from a court of justice, quietly, calmly, and dispassionately, reparation of injuries done to our property, person, or honour. He has, indeed, devoted a whole chapter in his Philothea[1] to demonstrating that we may, without failing in humility or charity, do what is necessary for the preservation of our good name. But human weakness is such that it is difficult even in a court of justice to keep our temper and retain a proper equanimity: hence the proverb that, in a hundred-weight of law, there is not so much as an ounce of good nature.

It was also his wish that when sick we should state what ails us quite simply and straightforwardly to those who can relieve us, always remembering that God commands us to honour the physician.[2] To Philothea he says: "When you are ill offer your sufferings, pains, and weakness to the service of our Lord, and entreat Him to unite them to the torments which He endured for you. Obey the physician; take medicine, food, and other remedies for the love of God; remembering the gall which He accepted for love of you. Desire to recover your health that you may serve Him, but, if He so will, do not refuse to linger long upon your bed of pain, so as to obey Him; in fine, be ready to die if that is His pleasure, that you may praise and enjoy Him."[3]

It was his opinion that when we complain, however justly, a certain amount of self-love is always at the bottom of the complaint, and that a habit of grumbling is a positive proof of our being too tender of ourselves and too cowardly.

After all, of what use are complaints? They do but beat the air and serve to prove that if we suffer wrong it is with regret, with sadness, and not without some desire of revenging ourselves. An ungreased wheel makes the most noise in turning, and in like manner, he who has the least patience is the first to grumble.

We must remember, however, that all men deceive themselves. Those who complain do not mean to be considered impatient. On the contrary, they tell you that if it were not this particular thing, they would speak and act differently; but that, as it is, if God did not forbid vengeance they would assuredly take it in the most signal manner. Poor Israelites! really brought out of Egypt, but yet still hankering after the leeks and garlic of that miserable country! Truly such feebleness of mind is pitiable, and most unworthy of a soul avowedly consecrated to the service of the Cross of Jesus Christ.

It is not that we are absolutely forbidden to complain under great sufferings of body or mind, or under great losses. Job, the mirror of the patient, uttered many complaints, yet without prejudice to that virtue which made him so highly esteemed by God, and renders him famous in all ages. It would not only be unwise, but possibly a sin, so to conceal bodily suffering—under the pretext of being resolved not to complain—as to refuse to have recourse to either physician or remedies, and thereby to risk bringing ourselves down to the gates of the grave.

Even God, the All-Perfect, does not refrain from pouring forth His complaints against sinners, as we know from many parts of Holy Scripture. We must then in this matter preserve a just medium, and although it behoves us sometimes to suffer in silence, yet at other times we must make known our sufferings, since that suffering is truly the most wretched which, amid torments, has no voice.[4]

The Son of God, the pattern of all perfection, wept and cried aloud at the grave of Lazarus and on the Cross, showing that He pities our sufferings and shares our griefs. The measure of our complainings must be fixed by discretion, which St. Anthony calls the regent and ruler of the kingdom of virtues, appointed to guard it from the encroachments of sin, ever striving to gain dominion there.

Our Blessed Father gives us the following lesson on the subject: "We must," he says, "abstain from a but little noticed, yet most hurtful imperfection, against which few people guard themselves. This is, that when we are compelled to blame our neighbour or to complain of his conduct, which should be as seldom as possible, we never seem to get done with the matter, but go on perpetually repeating our complaints and lamentations; a sure sign of irritation and peevishness and of a heart as yet destitute of true charity. Great and powerful minds only make mourning about great matters, and even these they dismiss as quickly as possible, never giving way to passion or fretfulness."

[Footnote 1: Part iii. chap. vii.] [Footnote 2: Eccles. xxxviii. 1, 12.] [Footnote 3: Part iii. chap. 3.] [Footnote 4: Virgil, AEneid I.]

BLESSED FRANCIS' CALMNESS IN TRIBULATION.

The similitude of the nest of the halcyon or kingfisher, supposed to float on the sea, which our Saint describes so well and applies so exquisitely in one of his letters, was the true picture of his own heart. The great stoic, Seneca, says that it is easy to guide a vessel on a smooth sea and aided by favourable winds, but that it is in the midst of tempests and hurricanes that the skill of the pilot is shown.[1]

So it is with the soul, whose fidelity and loyalty towards the Divine Lover is well tested by sufferings and sorrows.

The more he was crossed, the more he was upset, and, like the palm tree, the more violently the winds beat against him, the deeper and stronger roots he threw out. His own words express this truth so perfectly as to leave no doubt on the subject. He says: "For some time past the many secret contradictions and oppositions which have invaded my tranquil life have brought with them so calm and sweet a peace that nothing can be compared to it. Indeed, I cannot help thinking that they foretell the near approach of that entire union of my soul with God, which is not only the greatest but the sole ambition and passion of my heart."

Oh! blessed servant of Jesus Christ, how absolutely you practised that teaching which you impress so strongly on us in your Theotimus, in the words of blessed Brother Giles.

"One to one! one soul to one only love! one heart to one only God!"

To that only God, the King eternal, Immortal, invisible, be honour and glory for ever and ever! Amen.

[Footnote 1: Senec, De Providentia, cap. iv.]

BLESSED FRANCIS' TEST OF PATIENCE IN SUFFERING.

One day he was visiting a sick person who, in the midst of intense suffering, not only showed great patience in all her words and actions, but plainly had the virtue deeply rooted in her heart. "Happy woman," said Blessed Francis, "who has found the honey-comb in the jaws of the lion!"

Wishing, however, to make more certain that the patience she showed was solid and real, rooted and grounded in Christian charity, and such as to make her endure her sufferings for the love and for the glory of God alone, he determined to try her. He began to praise her constancy, to enlarge upon her sufferings, to express admiration at her courage, her silence, her good example, knowing that in this way he would draw from her lips the true language of her heart.

Nor was he deceived, for she, sincere and absolutely patient Christian that she was, answered him: "Ah! Father, you do not see the rebellious struggles of all my senses and feelings. In the lower region of my soul everything is in confusion and disorder, and if the grace and fear of God were not to us as a tower of strength I should long ago have altogether given way and rebelled against God. Picture me to yourself as like the Prophet whom the Angel carried by one hair of his head; my patience, as it were, hangs on a single thread, and were it not for the mighty help God is to me I should long ere now have been in hell.

"It is not then my virtue but the grace of God in me which makes me show so much courage. My own part in the matter is but pretence and hypocrisy. Were I to follow my own impulses I should moan, struggle, break out into passionate and bitter words, but God restrains my lips with bit and bridle, so that I dare not murmur under the blows dealt by His hand which I have learnt through His grace to love and honour."

Our Blessed Father, on leaving her sick-room, said to those who were with him, "She has, indeed, true and Christian patience. Instead of pitying her for her sufferings we ought rather to rejoice over them, for this high virtue is only made perfect in infirmity. But do you notice how God hides from her own eyes the perfection which He is giving her? Her patience is not only courageous, but loving and humble; like pure balm, which, when unadulterated, sinks to the bottom of the water into which it is cast. Be careful, however, not to repeat to her what I have just said to you lest, by doing so, you should excite in her movements of vanity, and spoil the whole work of grace, whose waters only flow through the valley of humility.

"Let her peacefully possess her soul in patience, for she is at peace even in this extremity of bitterness."

UPON LONG ILLNESSES.

Violent sicknesses either pass quickly or they carry us to the grave; slow maladies drag wearily on and exercise the patience of the sufferers, nor less that of those who tend them.

Our Blessed Father says on the subject: "Long sicknesses are good schools of mercy for those who wait upon the sick and of loving patience for those who suffer.

"They who wait upon the sick are at the foot of the Cross with our Lady and St. John, whose compassion they imitate; the sick man himself is on the Cross with our Saviour, Whose Passion he imitates.

"But how can we imitate either this compassion or this Passion if we do not suffer from the motive of the love of God? For the Blessed Virgin and St. John, the beloved Disciple, were moved by a compassion as much more sorrowful than ours, as their love for the Crucified, their own dearest Lord, was greater than ours can be. It was at the foot of the Cross that the sword of grief pierced Mary's soul, and it was there that the beloved disciple drank that chalice of bitterness, which, after permitting him to share the glories of Thabor, the Saviour predicted should be his."

The whole life of a true Christian is one long period of suffering. Those who endure not with Jesus Christ, are not fit to reign with Him. "O soul in grace," says our Blessed Father, "thou art not yet the spouse of Jesus glorified, but of Jesus crucified. This is why the rings, necklaces, and other ornaments which He gives you, and with which He is pleased to adorn you, are crosses, nails, and thorns; and the marriage feast He sets before you gall, hyssop, and vinegar. It is in Heaven we shall possess the rubies, diamonds, and emeralds, the wine, the manna, and the honey." The world is a vast quarry in which are hewn out and shaped those living stones which are to build up the heavenly Jerusalem, as the Church sings:

Tunsionibus, pressuris, Expoliti lapides Suis cooptantur locis, Per manus Artificis: Disponuntur permansuri Sacris aedificiis.[1]

Thou too, O Church, which here we see, No easy task hath builded thee. Long did the chisels ring around! Long did the mallet's blows rebound! Long worked the head, and toiled the hand! Ere stood thy stones as now they stand.

[Footnote 1: Office of the Dedication of a Church.]

BLESSED FRANCIS' HOLY INDIFFERENCE IN ILLNESS.

As regards our Blessed Father's patience in time of sickness, I myself was with him in one only of his illnesses, but others, who saw him in many and were frequent witnesses of his patience, gentleness, and absolute indifference to suffering, tell us marvels on that subject.

For my part, on the one occasion when I saw him stretched upon his bed, suffering with so much endurance and sweetness, the sight at once recalled to me what St. Catherine of Genoa tells us of a certain soul in Purgatory. This poor soul she represented as so perfectly united to God by charity that it was physically unable to utter the slightest complaint, or to have the faintest shadow of a desire, which was not absolutely in conformity with the divine will. Such souls, she says, wish to be in Purgatory exactly as long as God shall please, and this, with a will so contented and so constant, that for nothing in the whole world would they be elsewhere unless it were His will. This is exactly how our Blessed Father suffered, without in any way losing heart, because of the services which he might have been able to render to God and his neighbour had he been in health. He wished to suffer because to do so was the good pleasure of God, Who held the keys of his life and of his death, of his health and of his sickness, and of his whole destiny.

If he was asked whether he would take this or that, physic or food, whether he would be bled or blistered, or the like, he had but one answer to give: "Do with the patient what you please, God has put me at the disposal of the doctors." Nothing could be more simple or obedient than his behaviour, for he honoured God in the physicians, and in their remedies, as He Himself has commanded us all to do.

He always told the doctors and attendants exactly what was the matter with him, neither exaggerating his malady by undue complaints, nor making his suffering appear less than it really was by a forced and unnatural composure. The first he said was cowardice, the second dissimulation. Even although the inferior and sensible part of his soul might be under the pressure of intense pain, there always flashed out from his face, and especially from, his eyes, rays of that calm light which illumined the superior and reasonable part of his nature, shining through the dark clouds of bodily affliction. Hence the weaker his body, the stronger became his spirit, enabling him to say with the Apostle:

Gladly, therefore, will I glory in my infirmities, That the power of Christ may dwell in me.[1]

[Footnote 1: 2 Cor. xii. 9.]

UPON THE SHAPE OF THE CROSS.

"The Cross," Blessed Francis says, "is composed of two pieces of wood, which represent to us two excellent virtues, necessary to those who desire to be fastened to it with Jesus Christ, and on it to live a dying life, and on it to die the death which is life. These two great virtues most due to Christians are humility and patience."

He wished, however, that those two virtues should be rooted and grounded in charity, that is to say, not only be practised in charity, that is, in a state of grace, without which they are of no value for Heaven, but also from the motive of charity. This is how he expresses himself:—

"Divine love will teach you that in imitation of the great Lover we must be on the Cross in company with humility, deeming ourselves unworthy to endure anything for Him Who endured so much for us; and in company with patience, so as not to wish to come down from the Cross, not even all our life long if so it pleases the Eternal Father.

"The motto of Blessed Teresa was, To suffer or to die; for divine love had attached this faithful servant of Jesus crucified so closely to the Cross that she wished not to live, save that she might have opportunities of suffering for Him.

"The great and seraphic St. Francis considered that God had forgotten him and lovingly complained when he had passed a day untouched by any suffering; and just as he called poverty his mistress, so he called pain his sister."

Our Blessed Father's motto was "To love or to die." In his Treatise on the Love of God he cries out: "To love, or to die! To die and to love! To die to all other love in order to live to Jesus' love, that we may not die eternally, but that living in Thy eternal love, O Saviour of our souls, we may eternally sing, Vive Jesus, Live Jesus. I love Jesus. Live Jesus, Whom I love! I love Jesus, Who lives and reigns for ever and ever. Amen."[1]

[Footnote 1: Book xii, c. 13.]

A DIAMOND CROSS.

It was one day reported very seriously to Blessed Francis as though it were some misdemeanor, that one of his penitents who was accustomed to wear on her breast a rich diamond ornament, had had the diamonds made up into a cross which she wore in the same manner as before, and that this was a cause of scandal to certain persons. "Ah! he cried, how true it is that the Cross is an occasion of scandal to some, and of edification to others! I do not know who advised this lady to do what she has done, but for my part I am much edified, and only wish that all the gew-gaws and trinkets worn by women could be altered in the same holy manner. That would indeed be to make vessels of the Tabernacle out of their mirrors."[1]

Among his letters I came across lately and with much pleasure, one which I think must have been written to this very lady. In it he says: "When I last had the pleasure of seeing you, dear madam, you were wearing outwardly on your heart a cross; love it fervently, I beseech you. It is all gold if you look at it with loving eyes. On one side it is true that you see the Beloved of your heart, dead, crucified amid nails and thorns; but on the other side you will find a cluster of precious stones ready to adorn the crown of glory which awaits you, if only, meanwhile, you wear lovingly the crown of thorns with your King who willed to suffer so much that He might enter into His joy."

To a lady advanced in years and distinguished by her piety, who was living in my diocese, and whom, out of reverence and affection, he used to call his mother, he wrote as follows, when the infirmities of old age were pressing heavily upon her: "I see very plainly that you must from henceforth accustom yourself to the maladies and infirmities which declining years bring with them. Ah, dear Lord! What happiness for a soul dedicated to God, to be much tried by suffering, before quitting this life! My dearest mother, how can we learn the lesson of generous and fervent love save amid thorns, crosses, languor, and faintness, and more especially when these sufferings are prolonged and lingering. Our dear Saviour showed us the measure of His boundless love by that of His labours, and of His sufferings. Show, my dear mother, your love to the Bridegroom of your heart on the bed of pain; for it was on that bed that He fashioned your heart, even before it came into existence, He beholding it as yet only in His divine plan. Ah! this Divine Saviour has reckoned up all your pains, all your sorrows, and has paid with His Precious Blood for all the patience and the love which you need in order rightly to direct your labours to His glory and to your own salvation. Content yourself with calmly desiring to be all that God wills you to be."

[Footnote 1: Exod. xxxviii. 8.]

HOLY MAGDALEN AT THE FOOT OF THE CROSS.

Our Blessed Father had a special reverence for the picture of Magdalen at the foot of the Cross, calling it sometimes the library of his thoughts. Perhaps this representation was before his mind's eye, when just before he rendered up his soul to God he murmured these words: Wash me yet more from my iniquity and cleanse me from my sin.[1] "Oh!" he exclaimed, when he was looking one day at this picture in my house at Belley, "how happy, and how profitable an exchange this penitent made! She bestowed tears on the Feet of Jesus Christ, and in return those Feet gave back to her Blood, but Blood that washed away all her sins, for Christ has cleansed us from every stain in His Blood, and by the sprinkling of this hyssop has made us, coal-black though we were, white as snow! Oh, gracious rain made by God to fall upon His inheritance, how sweet, how much to be desired thou art!"

"Magdalen seeks our Saviour while she holds Him. She demands Him of Himself. She does not see Him in the form she looked for: therefore, unsatisfied, she seeks Him away from Himself.

"She expected to see Him in His robe of glory, not in the poor garb of a gardener; nevertheless she knew that it was He when He uttered her name Mary.[2]

"My dear sister, my daughter, it is our Lord in the clothing of a gardener whom you meet every day in one place or another, and in the various mortifications which present themselves to you.

"You wish He would offer you grander mortifications. Oh! my God! the grandest are not the best. Do you not believe that He says to you also Mary, Mary? Ah! before you see Him in His glory, He wishes to plant in your garden many flowers, small and lowly indeed, but such as He loves. That is why He wears a gardener's dress.

"May our hearts be for ever united to His Heart, and our wills to His good pleasure."

[Footnote 1: Psalm l. 4.] [Footnote 2: John xx. 16.]

UPON THE POWER OF GENTLENESS AND PATIENCE.

An ecclesiastic in Blessed Francis' diocese, had, because of his vicious and scandalous life, been sent to prison. After a few days' sojourn there he testified the deepest repentance, and with tears and promises of amendment entreated the officers of the prison to allow him to be taken to the Holy Prelate, who had already pardoned many of his offences, that he might at his feet plead again for forgiveness.

This request was at first refused, as the officers considered that his scandalous life deserved punishment, if only as an example to others, and they knew that with Blessed Francis, to see a sinner was to pity and forgive him.

At last, however, they yielded to the priest's passionate entreaties, and he was taken before his Bishop. Throwing himself on his knees before the Holy Man, he implored mercy, declaring that he would lead a new life, and set an example of all that was edifying, whereas before he had given nothing but scandal. Blessed Francis on his part knelt down before the culprit, and with many tears, addressed these remarkable words to him; "I, too," he said, "ask you to have pity upon me, and upon all of us who are priests in this diocese, upon the Church, and upon the Catholic, Apostolic, and Roman religion, the honour of which you are ruining by your scandalous life. For that life gives occasion to the adversaries of our Faith, who are always on the watch like dragons to detect our slightest failings, to condemn us. For a priest to sin, I tell you, is to give occasion to devils to mock at the lives of our clergy, and to blaspheme our Holy Faith, I ask you also to have pity on yourself, and on your own soul which you are losing for all eternity, and to seek anew God's favour, I exhort you in the name of Jesus Christ to return to God by a true repentance, I conjure you to do this by all that is most holy, and sacred in Heaven, or on earth, by the Blood of Jesus Christ which you profane, by the loving-kindness of the Saviour, whom you crucify afresh, by the Spirit of Grace against whom you are rebelling." These remonstrances, or rather the Spirit of God speaking by the mouth of this zealous Pastor, had such effect that the guilty man was by this change of the Right Hand of the Most High converted into a perfectly different being, and became as notable an example of virtue as he had been an occasion of scandal.

Again—There was in his diocese a certain ecclesiastic who for very grave faults, and for the scandal occasioned by them, was not only imprisoned and treated while in prison with the greatest severity, but moreover, after regaining his liberty, remained for six months suspended from all ecclesiastical functions.

Our Blessed Father most unwillingly yielded to the entreaties of the officers of justice not in any way to interfere in the matter, but to let the law take its course, and to leave the offender in their hands to be treated with exceptional rigour.

So little, however, did this mode of dealing with the criminal answer, that, though while in prison he had been tractable, humble, lavish of promises of amendment, and apparently penitent, when once he had shaken off his fetters he relapsed into all his old evil habits, and passed from bad to worse. The authorities were in fine constrained to deprive him of his benefice, and to banish him from the diocese.

A few years later a very similar case occurred in which the officers showed the same unwillingness to permit the intervention of Blessed Francis, and this from no want of respect or love for him, but, as before, from a fear lest his gentleness and charity should hinder the course of justice.

In this case, however, the holy Bishop was firm. "If," he said, "you forbid him to appear before me, you will not forbid me to appear before him. You do not wish him to come out of prison, suffer me then to go to prison with him, and to be the companion of his captivity. We must comfort this poor brother, who entreats us for help. I promise you that he shall not leave the prison except with your leave."

Accompanied by the officers of justice he then proceeded to the prison. No sooner did he see the poor man kneeling humbly before his Bishop, and accusing himself of his sins, than the holy Prelate embraced him tenderly, and turning to his gaolers said: "Is it possible that you do not see that God has already pardoned this man? Is there any condemnation for one who is in Christ Jesus? If God justifies him, who shall condemn him? Certainly not I."

Then, turning to the culprit, he said: "Go in peace, my brother, and sin no more, I know that you are truly penitent."

The officials protested that the man was a hypocrite, and like that other suspended priest would himself soon show that they were right. "It is, however, possible," replied the Saint, "that had you treated that other priest with lenity, he, too, would have truly repented; beware, then, lest his soul should one day be required at your hands. For my part, if you will accept me as this man's bail, I am ready to pledge my word for his good behaviour. I am certain that he is sincerely repentant, and even if he is deceiving me, he will do more injury to himself than to me, or others."

The guilty man, bursting into tears, declared himself willing to undergo any penance that might be imposed upon him, and even to give up his benefice of his own accord, if the Bishop should judge this to be the proper course.

"I should be much grieved if you were to take that step," replied Blessed Francis, "the more so as I hope that, just as the steeple in falling crushed the church, so now being set up again it will make it more beautiful than before."

The officials gave way, the prison doors were thrown open, and after a month's suspension, a divinis, the penitent resumed all the duties of his sacred office. Thenceforth he lived so holy and exemplary a life as fully to verify the predictions of his holy Bishop, who, when these two memorable instances, one of perversion and the other of conversion, were once afterwards discussed before him, said: "It is better by gentleness to make penitents than by severity to make hypocrites."

I will now relate some other instances of Blessed Francis' extraordinary gentleness and of its softening effect upon others.

He had made himself surety for a considerable sum of money for one of his friends, who, at the time when payment was due, happened to be in Piedmont levying troops for the service of His Highness the Duke of Savoy.

The creditor becoming impatient for the discharge of the debt, applied to the good Bishop, and insisted upon his making the money good, paying no attention whatever either to his gentle remonstrances, or to his assurances that the debtor, though unable at present to leave his troops, would do so as soon as was consistent with his duty to his Prince and his country, and that meantime his regular payment of the interest, and the knowledge that he was worth a hundred times more than the sum owing, ought surely to satisfy the creditor.

Blessed Francis remained perfectly calm and unmoved amid the storm of invectives and reproaches that followed this remonstrance, and which were accompanied by furious demands reiterated again and again, that he himself as surety should repay the money.

At last, speaking with incredible gentleness, the Saint said: "Son, I am your Pastor. Can you as one of my flock, have the heart to take the bread out of my mouth in place of helping to feed me? You know that I am much straitened in circumstances, and have really only barely enough for my maintenance. I have never had in my possession the sum which you demand of me, but for which, out of charity, I made myself surety: do you wish to seize for it my goods, rather than those of the real debtor? Well, if so, I have some patrimony. I give it up to you: there is my furniture. Turn it all out into the public square, and sell it. I put myself absolutely into your hands to do as you please. I only ask of you to love me for God's sake, and not to offend Him in any way by anger, hatred, or scandal. If you will do this I am content."

The only reply to this was a fresh outburst of furious invectives and accusations, to which our Blessed Father replied with unalterable serenity: "Sir, since my indiscretion in making myself surety for my friend is the cause of your anger, I will with all the haste possible do what I can to satisfy you. At the same time, I wish you to know that had you plucked out one of my eyes, I would have looked as affectionately at you with the other, as at the dearest friend I have in the world."

The creditor retired, covered indeed with confusion, but still muttering injurious words, and calling the holy Bishop a hypocrite, a bigot, and the like. Blessed Francis immediately sent an account of the affair to the real debtor, who came as quickly as was possible and at once discharged the debt. The creditor, full of shame and repentance, hastened to ask pardon of our Blessed Father, and he, receiving the prodigal with open arms, treated him ever afterwards with special tenderness, calling him his friend regained.

Again, when he was in Paris in 1619, having gone there with the Cardinal of Savoy, who wished to be present at the marriage of his brother, the Prince of Piedmont, with Madame Christine of France, the King's sister, our Blessed Father was told that a man of tolerably good position professing the so-called Reformed Religion wished to see him.

Introduced into the Bishop's apartment, the Protestant, without the smallest sign of reverence, or even courtesy, addressed him in these words:

"Are you what they call the Bishop of Geneva?"

"Sir," replied our holy Prelate, "that is my title, though in that city I am not so much in request as I am in the other parts of the diocese committed to my charge."

"Well, I should just like to know from you, who are regarded everywhere as an apostolic man, whether the Apostles were in the habit of going about in carriages?"

Our Blessed Father, in telling me this story, owned that he was somewhat taken aback by the suddenness of this attack! Collecting his thoughts, however, and remembering the case of St. Philip the Deacon, who, though not the Apostle of that name, was undoubtedly an apostolic man, and who went up into the chariot of Queen Candace's eunuch, he answered quietly that they did so when convenience required it, and the occasion for doing so presented itself.

"I should be very glad," replied the man, scornfully, "if you could show me that in Scripture." The Bishop quoted the instance to which we have just referred. His opponent, not noticing the fact of this not being St. Philip the Apostle, retorted, "But this carriage was not his own, it belonged to the eunuch, who invited him to come up into it," "I never told you," answered Francis, "that the carriage was his own. I only said that when the occasion presented itself the first preachers of the Gospel rode in carriages." "But not in gilded coaches such as yours, sir," returned the Protestant, "nor drawn by such splendid horses, nor driven by a coachman in such superb livery. Why, the King himself has nothing better! This is what I complain of; and this it is in you which scandalizes me. And you, above all, who play the Saint, and whom the papists look upon as such. Fine Saints, forsooth, who go to Paradise so much at their ease!"

Blessed Francis, seeing at once where the shoe pinched, answered gently, "Alas, sir, the people of Geneva who have seized upon the property belonging to my See have cut me down so close as regards money that I have barely enough to live upon in the most frugal way. As to a carriage, I have never had one, nor money enough to buy one." "Then that splendid carriage, which is, so to speak, regal, in which I see you every day driving about the city is not your own?" rejoined the antagonist. "Certainly not," replied the Bishop, "and you are quite right in calling it regal, for it belongs to His Majesty, and is one of those set apart by him for people who, like myself, are mere attendants of the Princes of Savoy. The royal livery worn by the servants ought to have shown you this!" "Now, indeed," said the Protestant, "I am satisfied, and I esteem you. I see that you are in the right, and that, notwithstanding, you are humble." After some further remarks he put some questions as to the birth and manner of life of the Saint, and was so perfectly contented with his replies that he quitted him with expressions of esteem and affection, and ever afterwards held him in the highest respect.

Again, preaching during an Advent and Lent at Grenoble, not only a great concourse of Catholics flocked to hear him, but also such numbers of Protestants of the Geneva following that their ministers became alarmed and held meetings to decide what measures should be taken to avert a storm, which threatened desolation to their strongholds and was fast emptying their conventicles. They decided at last on a personal conflict with their opponent, choosing one of their most furious pastors, a man of violent temper and bitter tongue, to argue with Blessed Francis, and, as they expected, to worst him in a controversy. The holy Bishop, who had already had much practice and success in this kind of warfare at Thonon, Ternier, and Gaillard, the bailiwicks of his diocese which he had brought back into the bosom of the True Church, cheerfully agreed to the proposal. In answer to the remonstrances of his friends, and especially of one gentleman of Belley, a man of the greatest probity and piety, who painted the Protestant ministers in the blackest colours, and told the Bishop that insults would literally be heaped upon him, he replied, "Well, that is exactly what we want; this contempt is just what I ask. For how great is the glory to Himself that God will derive from my confusion!" On his friends reminding him that he would be exposing his sacred office to derision, "What of that?" replied the Bishop, "did not our Saviour suffer shame for us—were not insults heaped upon Him?"

"Oh," said the other, "you aim too high." "To tell you the truth," said our Saint, "I am hoping that God will give me the grace to endure insults without end, for when we are finely humbled He will be gloriously exalted. You will see conversion upon conversion following the train of this affair, a thousand falling on the left hand and ten thousand on the right, God is wont at all times to make our infamy redound to His honour. Did not the Apostles come forth rejoicing from those assemblies in which they had suffered contumely for the name of Jesus? Take courage, God will help us; those who hope in Him never lack any good thing and are never confounded."

Was it possible to carry patience further than this? Doubtless, had the meeting taken place, the envenomed darts of heresy would have glanced aside from the spotless, shining shield of Faith carried by Blessed Francis, but the devil, fearing to be worsted in the fight, suggested so many prudent reasons to the Protestant Minister's friends, who, in reality, had their doubts about both his virtue and his capacity for conducting the conference that they got it forbidden by the Lieutenant of the King, though himself at that time a heretic.

Another striking example of patience. A person of some influence and consideration once applied to Blessed Francis asking him to obtain an ecclesiastical preferment for a certain Priest. The Bishop replied that in the matter of conferring benefices he had, of his free will, tied his own hands, having left the choosing of fitting subjects to the decision of a board of examiners, who were to recommend the person to be appointed after due examination of the merits and talents of the candidates. As for himself, he said, he simply presided over the meeting. Should, however, the gentleman's friend present himself as a candidate, he, the Bishop, would promise to bear the recommendation in mind. The petitioner felt piqued at this answer, and quite losing his temper, replied to the Bishop in the most disrespectful and even insulting manner. The gentle firmness with which his anger was met only infuriated him the more, and he eventually lost all command over himself. It was in vain that the Bishop tried to soothe him by proposing to examine the claimant privately. This had no effect.

The Saint then said gently but gravely: "Do you then wish me to give the charge of my sheep blindfolded and to the first comer? Ask yourself if there is reasonableness in such a request as you are making?"

But not even this appeal to his reason turned the flood of the man's wrath, and he quitted the Bishop's presence in a passion of disrespect impossible to describe. A most excellent Priest who had been in the room all through the interview asked the Bishop, after the departure of his impudent visitor, how he could bear such treatment with the patience he showed. "Well," he answered, "it was not he himself that spoke, it was his passion. After all he is one of my best friends, and you will see that my silence on this occasion will only make our friendship the stronger.

"More than this. Has not God from all eternity foreseen that these insults would be offered to me to-day, and foreseen, too, that He would bestow on me such grace as would enable me to bear them joyfully? Should I not drain the chalice held to my lips by the hands of so loving a Father? Oh! how sweet is this inebriating cup, offered to me by a hand which from my infancy I have learnt to adore." "But," returned the Priest, "were not your feelings stirred at all by this treatment?"

"Well," replied the Bishop, "I tried to overcome them by fixing my thoughts on the good qualities of the man whose friendship I have so long and so happily enjoyed. Then, too, I hope that when this storm in a tea-cup has subsided and the clouds of passion have lifted, my friend will come back to me with peace in his heart and serenity on his countenance."

Nor was the Saint's expectation disappointed. His friend did come back, and with many tears begged his forgiveness; a forgiveness which was, you may be sure, granted so fully and with such loving readiness as to increase the fervour and sincerity of their old and mutual affection.

A REJOINDER BOTH STRIKING AND INSTRUCTIVE.

In the course of his long mission in the Chablais, he one day preached on that text which commands us to offer the right cheek to him who smites us on the left. As he came down from the pulpit he was accosted by a Protestant who asked him if he felt that he could practise what he had just preached, or whether he was not rather one of those who preach but do not practise.

The Saint replied: "My dear brother, I am but a weak man and beset by infirmities. At the same time, miserable though I feel myself to be, God teaches me what I ought to do. I cannot tell you what I should actually do, because though the spirit is willing, the flesh is weak. At the same time we know, that while without grace we can do nothing, with its aid we can do everything; a reed in the hand of grace becomes a mighty staff that cannot be broken. If we are told to be willing to give our life itself in defence of our faith, how much more does it behove us to endure some small affront for the maintenance of charity! Moreover, were I to be such a recreant to the grace of God as not to bear an insult of this kind patiently, let me remind you that the same Gospel which reproves those who preach but do not practise, warns us against following the example of such teachers, though it bids us do what they tell us to do."

"Yet," resumed the other, "our Saviour never presented the other cheek to the servant of the High Priest who struck Him; on the contrary He resented the act."

"What!" cried the holy Bishop, "you place our Lord on a level with those who preach but do not practise! That is blasphemy! As for us, we entertain more reverent feelings towards that Model of all perfection. It is not for us to comment on the actions of Him who, as we firmly believe, could not act otherwise than most perfectly. Neither is it for us to dare to say: 'Why hast Thou done thus?' Yet we may well remember His zeal for the salvation of that impious man's soul, and the remonstrances which He deigned to use in order to bring him to repentance. Nay, did He not offer not only His cheek to the smiter, but His whole sacred Body to the cruel scourging which covered Him with wounds from Head to Foot?"

BLESSED FRANCIS' FAVOURITE BEATITUDE.

He was once asked which, in his opinion, was the most perfect of the eight Beatitudes. It was thought that he would answer: "The second, Blessed are the meek," but it was not so; he gave the preference to the eighth: Blessed are they that suffer for justice' sake. He explained his preference by saying that "the life of those who are persecuted for justice' sake is hidden in God with Jesus Christ, and becomes conformable to His image; for was not He persecuted all through His earthly life for justice' sake, although He fulfilled it in all its perfection? Such persons are, as it were, shrouded by the veil which hides the countenance of God. They appear sinful, but they are just; dead, but they live; fools, but they are wise; in a word, though despised in the sight of men, they are dear to God with whom they live for ever.

"Should God have given me one particle of justice, enabling me thereby to do some little good, it would be my wish that in the Day of Judgment, when all secrets are revealed, God alone should know my righteousness, and that my sinful actions should be proclaimed to all creatures."

HIS GRAVITY AND AFFABILITY.

Grace produced in him that wonderful and perfectly harmonious blending of gravity and affability, which was perhaps his most distinguishing characteristic. There was in his whole demeanour and in the very expression of his face a lofty and dignified beauty which inspired reverence and even a sort of fear—that is, such fear as engenders respect and makes any undue familiarity impossible. Yet, at the same time he displayed such sweetness and gentleness as to encourage all who approached him. No one, however conscious of his own want of attractiveness, feared a repulse from the holy Bishop, and all, feeling sure of a welcome, were only eager to please and satisfy him.

For my own part I must confess that when I succeeded in doing anything which he was able to praise, and which consequently gave him pleasure, I was so happy and elated that I felt as if I were raised to the seventh heaven! Indeed, had he not taught me to refer everything to God, many of my actions would, I fear, have stopped half-way thither. People of high standing in society, accustomed even to come into close contact with royalty itself, have assured me that, in the presence of our Saint, they felt a subtle influence guarding, restraining, elevating them as no other companionship, however noble and distinguished, could ever do. It was as though in him they saw some reflection of the all-penetrating intelligence of God Himself, lighting up the inmost recesses of their heart, and laying bare its mysteries.

Yet his affability was no less marvellous, making itself felt the instant you came in contact with him. It was not like a quality or grace acquired; it was not in any way apart from his own personality, it was as if he were affability personified. Hence that power of winning over others, of making himself all things to all men, of gaining the support of so many in his plans and schemes, all of which had but one aim and object, namely, the increase of the glory of God and the promotion of the salvation of souls.

HOW BLESSED FRANCIS DEALT WITH A CRIMINAL WHO DESPAIRED OF SALVATION.

He was once asked to visit in prison a poor criminal already condemned to death, but who could not be induced to make his confession. The unhappy man had committed crimes so terrible that he despaired of the forgiveness even of God, and having often during his lifetime met death face to face in battle and in duels, he appeared to be quite ready again to meet it boldly; nay, so hardened was he by the devil that he even spoke calmly of hell, as of the abode destined for him for eternity.

Our Blessed Father finding him in this frame of mind, and altogether cold, hard, and reckless, proclaiming himself the prey of Satan and a victim prepared for hell, thus addressed him: "My brother, would you not rather be the prey of God and a victim of the Cross of Jesus Christ?" "What," cried the criminal, "do you think that God would have anything to do with a victim as repulsive as I am?"

"Oh, God!" was the silent prayer of Blessed Francis, "remember Thine ancient mercies and the promise which Thou hast made never to quench utterly the smoking flax nor wholly to break the bruised reed. Thou who wiliest not the death of the sinner, but rather that he should be converted and live, make happy the last moments of this poor soul."

Then he spoke aloud replying to the despairing words of the poor wretch, for, horrifying though they were, they had proved to the skilled workman that there was something left to work upon, that faith in God was not yet wholly dead in that poor heart. "At any rate, would you not rather abandon yourself to God than to the evil one?" "Most assuredly," replied the criminal, "but it is a likely thing indeed that' God would have anything to do with a man like me!" "It was for men like you," returned the Bishop, "that the Eternal Father sent His Son into the world, nay for worse than you, even for Judas and for the miscreants who crucified Him. Jesus Christ came to save not the just, but sinners."

"But," cried the other, "can you assure me that it would not be presumption on my part to have recourse to His mercy?" "It would be great presumption," replied our Saint, "to think that His mercy was not infinite, far above all sins not only possible but conceivable, and that His redemption was not so plentiful, but that it could make grace superabound where sin had poured forth a flood of evils. On the contrary, His mercy, which is over all His works, and which always overrides His justice, becomes so much the greater the greater the mountain of our sins.

"Upon that very mountain he sets up the throne of His mercy." With words such as these, kindling, or rather re-animating the spark of faith not yet wholly dead in the soul of the wretched man, he relighted the flame of hope, which up to that moment was quite extinguished, and little by little softened and tamed the man's natural temper, rendered savage by despair. He led him on at last to resignation, and persuaded him to cast himself into the arms of God for death and for life; to deal with him according to His own good pleasure, for his whole future in this world, or in the next.

"But He will damn me," said the man, "for He is just." "No, He will pardon you," replied Blessed Francis, "if you cry to Him for mercy, for He is merciful and has promised forgiveness to whoever implores it of Him with a humble and contrite heart." "Well," replied the criminal, "let Him damn me if he pleases—I am His. He can do with me what the potter does with his clay." "Nay," replied the holy Bishop, "say rather with David, I am Thine, O Lord, save me." Not to make the story too long, I may tell you that the holy Bishop brought this man to confession, repentance, and contrition, and that he died with great constancy, sincerely acknowledging his sins and abandoning himself entirely to the most holy will of God. The last words which our Blessed Father made him utter were these: "O Jesus, I give myself up to Thee—I abandon myself wholly to Thee."

UPON MORTIFICATION.

It is far better to mortify the body through the spirit than the spirit through the body. To deaden and beat down the body instead of trying to reduce the swelling of an inflated spirit is like pulling back a horse by its tail. It is behaving like Balaam, who beat the ass which carried him, instead of taking heed to the peril which threatened him and which the poor beast was miraculously warning him to avoid.

One of the three first Postulants who entered the Convent of the Visitation, established by me at Belley, left it before taking the novices' habit being unable to understand how Religious could be holy in an Order in which she saw so few austerities practised. She has since then, however, been disabused of her error, and has repented of it.

At that time she was under the guidance of those who considered that holiness consisted in mortifications in respect of food and clothing: as if the stings of the flesh cease to be felt when you no longer eat of it, and as if you could not be temperate over partridges and gluttonous over cabbages.

Our Blessed Father, writing to a novice in one of his convents who was perplexed on this subject, says: "The devil does not trouble himself much about us if, while macerating our bodies, we are at the same time doing our own will, for he does not fear austerity but obedience.

"What greater austerity can there be than to keep our will in subjection and In continual obedience, Reassure yourself then, O lover of voluntary penance, if, indeed, the works of self-love deserve to be called penances! When you took the habit after many prayers and much consideration, it was thought good that you should enter the school of obedience and renunciation of your own will rather than remain the sport of your own judgment and of yourself.

"Do not then let yourself be shaken, but remain where our Lord has placed you. It is true that there you suffer great mortifications of heart, seeing yourself so imperfect and so deserving of reproof and correction, but is not this the very thing you ought to seeks mortification of heart and a continual sense of your own misery? Yet, you say, you cannot do such penance as you would. My dear daughter, tell me what better penance can be given to an erring heart than to bear a continual cross and to be always renouncing self-love?"

UPON THE SAME SUBJECT.

Blessed Francis was no great friend of unusual mortifications, and did not wish them to be practised except in the pressing necessity of violent temptations.

In such cases it was his desire that those so assailed should try to repel force by force, employing that holy violence which takes heaven by storm, for, as by cutting and burning health is restored to the body, so also by these caustic remedies holiness is often preserved in the soul.

He used to say that to those who made all kinds of exterior austerities their custom, the custom in time becomes a second nature;[1] that those who had hardened their skin no longer felt any inconvenience from cold, from hard couches, or coarse garments, and that when the flame of concupiscence kindled this dry wood they possessed no remedy which they could apply to extinguish the fire.

They are like the pagan king, who had so accustomed himself to feed upon poison that when he wished to end his miseries with his life by taking it, he was obliged to live on against his will, and to serve as a sport to his enemies.

The devil cares very little about our body being laid low so long as he can hold on to us by the vices of the soul; and so cunning is he that often out of bodily mortifications, he extracts matter for vanity.

Our holy Bishop wrote as follows to a person who regretted that her health prevented her from continuing her accustomed austerities:

"Since you do not find yourself any longer able to practise corporal mortifications and the severities of penance, and since it is not at all expedient that you should think of doing so, on which point we are perfectly agreed, keep your heart calm and recollected in the presence of its Saviour; and as far as possible do what you may have to do solely to please God, and suffer whatever you may have to suffer according to His disposal of events in this life with the same intention. Thus God will possess you wholly and will graciously allow you to possess Him one day eternally."

With regard to the various kinds of mortification, that which is inward and hidden is far more excellent than that which is exterior, the former not being compatible, as is the latter, with hypocrisy, vanity, or indiscretion.

Again, those mortifications which come upon us from without, either directly from God or through men by His permission, are always superior to those which depend upon our own choice and which are the offspring of our will.

Many, however, find here a stumbling block, being very eager to embrace mortifications suggested by their own inclinations, which, after all, however apparently severe, are really easy because they are what nature itself wants.

On the other hand, mortifications which come to them from without and through others, however light they may be, they find insupportable. For example, a person will eagerly make use of disciplines, hair-shirts, and fasting, and yet will be so tender of his reputation that if once in a way laughed at or spoken against, he will become almost beside himself, robbed of his rest and even sometimes of his reason; and will perhaps in the end be driven to the most deplorable extremities.

Another will throw himself with ardour into the practice of prayer, penance, silence, and such like devotions, but will break out into a fury of impatience and complain indignantly and unrestrainedly at the loss of a law-suit, or at the slightest damage done to his property.

Another will give alms liberally and make magnificent foundations for the relief of the poor and sick, but will groan and tremble with fear when himself threatened with infirmity or sickness, however slightly; and upon experiencing the least possible bodily pain, will give vent to interminable lamentations.

In proportion as people are more or less attached to honours, gain, or mere pleasures, they bear with less or more patience the hindrances to them; nor do the majority of men seriously consider that it is the hand of God which gives and which takes away, which kills and which makes alive, which exalts and which casts down, as it pleases Him.

In order to heal this spiritual malady in a certain person our Blessed Father wrote to her: "Often and with all your heart kiss the crosses which God has laid upon your shoulders. Do not consider whether they are of precious and sweet-scented wood or not. And, indeed, they are more truly crosses when they are of coarse, common, ill-smelling wood. It is strange, but one particular chant keeps ever coming back to my mind, and it is the only one I know. It is the canticle of the divine Lamb; sad, indeed, but at the same time harmonious and beautiful—Father, not my will, but Thine be done."[2]

[Footnote 1: It is not to be inferred that Saint Francis countenanced self-indulgence. He only wished to remove the idea common in his day, that devotion must be accompanied by austerity.—[Ed.]] [Footnote 2: Luke xxii. 42.]

UPON FASTING.[1]

One day when we were talking about that holy liberty of spirit of which he thought so highly, as being one of the great aids to charity, Blessed Francis told me the following anecdote, which is a most practical illustration of his feelings on the subject.

He had been visited by a Prelate, whom, with his accustomed hospitality and kindness, he pressed to remain with him for several days. When Friday evening came, our Blessed Father went to the Prelate's room inviting him to come to supper, which was quite ready.

"Supper!" cried his guest. "This is not a day for supper! Surely, the least one can do is to fast once a week!" Our holy Bishop at once left him to do as he pleased, desiring the servants to take his collation to his room, while he himself joined the chaplains of the Prelate and his own household at the supper table.

The chaplains told him that this Prelate was so exact and punctilious in discharging all his religious exercises, of prayer, fasting, and such like, that he never abated one of them, whatever company he might have. Not that he refused to sit down to table with his visitors on fast days, but that he ate nothing but what was permitted by the rule he had imposed on himself. Our Blessed Father, after telling me this, went on to say that condescension was the daughter of charity, just as fasting is the sister of obedience; and that where obedience did not impose the sacrifice, he would have no difficulty in preferring condescension and hospitality to fasting. The lives of the Saints furnish frequent examples of this. Above all, Scripture assures us, that by hospitality some have merited to receive Angels; from which declaration St. Paul takes occasion to exhort the faithful not to forget liberality and hospitality, as sacrifices well pleasing to God.[2]

"Remember," he said, "that we must not be so deeply attached to our religious exercises, however pious, as not to be ready sometimes to give them up. For, if we cling to them too tightly, under the pretext of fidelity and steadfastness, a subtle self-love will glide in among them, making us forget the end in the means, and then, instead of pressing on, nor resting till we rest in God Himself, we shall stop short at the means which lead to Him.

"As regards the occurrence of which I have been telling you, one Friday's fast, thus interrupted, would have concealed many others; and to conceal such virtues is no less a virtue than those which are so concealed. God is a hidden God, who loves to be served, prayed to, and adored in secret, as the Gospel testifies.[3] You know what happened to that unthinking king of Israel, who, for having displayed his treasures to the ambassadors of a barbarian prince, was deprived of them all, when that same heathen king descended upon him with a powerful army.

"The practice of the virtue of condescension or affability may often with profit be substituted for fasting. I except, however, the case of a vow, for in that we must be faithful even to death, and care nothing about what men may say, provided that God is served. They that please men have been confounded, because God hath despised them."[4]

He asked me one day if it was easy for me to fast. I answered that it was perfectly easy, as it was a rare thing for me to sit down to table with any appetite. "Then," he rejoined, "do not fast at all." On my expressing great astonishment at these words, and venturing to remind our Blessed Father that it was a mortification, strongly recommended to us by God Himself.

"Yes," he replied, "but for those who have better appetites than you have. Do some other good work, and keep your body in subjection by some other mode of discipline." He went on, however, to say that fasting was, indeed, the greatest of all corporal austerities, since it puts the axe to the root of the tree. The others only touch the bark lightly; they only scrape or prune it. Whereas when the body waxes fat it often kicks, and from this sort of fatness sin is likely to proceed.

"Those who are naturally sober, temperate, and self-restrained have a great advantage over others in the matter of study and spiritual things. They are like horses that have been well broken in, horses which have a strong bridle, holding them in to their duty."

He was no friend to immoderate fasting, and never encouraged it in his penitents, as we see in his "Introduction to a Devout Life," where he gives this reason against the practice: "When the body is over-fed, the mind cannot support its weight; but when the body is weak and wasted. It cannot support the mind." He liked the one and the other to be dealt with in a well-balanced manner, and said that God wished to be served with a reasonable service; adding—that it was always easy to bring down and reduce the bodily forces, but that it was not so easy a matter to build them up again when thus brought low. It is easy to wound, but not to heal. The mind should treat the body as its child, correcting without crushing it: only when it revolts must it be treated as a rebellious subject, according to the words of the Apostle: I chastise my body and bring it into subjection.[Footnote 5]

[Footnote 1: The Saint is here speaking of fasts of devotion, not of those of obligation.—[Ed.]] [Footnote 2: Heb. xiii. 2, 16.] [Footnote 3: Matt. vi. 6.] [Footnote 4: Psalm lii. 6.] [Footnote 5: 1 Cor. ix. 27.]

DOUBTS SOLVED AS TO SOLDIERS FASTING.

I was so young when called to the episcopate that I lived in a state of continual mistrust and uncertainty; doubtful about this, scrupulous about that; ignorance being the grandmother of scruples, as servile fear is their mother.

At the time of which I am going to speak, the residences of our Blessed Father and myself were only eight leagues apart, and in all my perplexities and difficulties I had recourse to his judgment and counsel. I kept a little foot-boy in my service, almost entirely employed in running to and fro between Belley and Annecy, carrying my letters to him and bringing back his replies. These replies were to me absolute decrees; nay, I should rather say oracles, so manifestly did God speak by the mouth and pen of that holy man.

On one occasion it happened that the captains of some troops—then stationed in garrison on the borders of Savoy and France, on account of a misunderstanding which had arisen between the two countries—came to me at the beginning of Lent to ask permission for their men to eat eggs and cheese during that season. This was a permission which I had never given except to the weak and sickly. I learned from the men themselves that they were exceedingly robust and hearty, and only weak and reduced as regarded their purses, their pay being so small that it barely supplied them with food. Nevertheless, I did not consider this poor pay a sufficient reason for granting a dispensation, especially in a district where Lent is so strictly kept that the peasants are scandalized when told that on certain days they may eat butter.

In my difficulty I despatched a letter at once to our Blessed Father, whose reply was full of sweetness and kindness. He said that he honoured the faith and piety of the good centurions, who had presented this request, which, indeed, deserved to be granted, seeing that it edified, not the Synagogue, but the Church. He added that I ought not only to grant it, but to extend it, and instead of eggs, to permit them to eat oxen, and instead of cheese, the cows of whose milk it is made.

"Truly," he went on to say, "you are a wise person to consult me as to what soldiers shall eat in Lent, as if the laws of war and necessity did not over-ride all others without exception! Is it not a great thing that these good men submit themselves to the Church, and so defer to her as to ask her permission and blessing? God grant that they may do nothing worse than eat eggs, cheese, or beef; if they were guilty of nothing more heinous than that, there would not be so many complaints against them."

THE GOLDEN MEAN IN DISPENSATIONS.

"It is quite true," said our Blessed Father, on one occasion, "that there are certain matters in which we are meant to use our own judgment, and in which, if we judge ourselves, we shall not be chastised by God. But there are others in which, with the eye of our soul, that is, with our judgment, it is as with the eye of the body, which sees all things excepting itself. We need a mirror. Now, this mirror, as regards interior things, is the person to whom we manifest our conscience, and who is its judge in the place of God."

He went on to say that in the matter of granting dispensations to his flock, he had told a certain Prelate, who had consulted him on the subject, that the best rule to give to others, or to take for oneself in such questions, is to love one's neighbour as oneself, and oneself as others, in God and for God. "If," he continued, addressing the Prelate, "you now take more trouble about granting these necessary dispensations to others than in getting them for yourself, the time will come when you will be generous, easy, and indulgent towards others, and severe and rigorous towards yourself. Perhaps you imagine that this second line of conduct is better than the other. It is not, and you will find the repose and peace of your soul only in the golden mean, which is the one wholesome atmosphere for the nourishing of virtue."

UPON THE WORDS, "EAT OF ANYTHING THAT IS SET BEFORE YOU."

Our Blessed Father held in great esteem the Gospel maxim, Eat such things as are set before you.[1] He deemed it a much higher and stronger degree of mortification to accommodate the tastes and appetite to any food, whether pleasant or otherwise, which may be offered, than always to choose the most inferior and coarsest kinds. For it not seldom happens that the greatest delicacies—or those at least which are esteemed to be such by epicures—are not to our taste, and therefore to partake of them without showing the least sign of dislike is by no means so small a matter as may be thought. It incommodes no one but the person who so mortifies himself, and it is a little act of self-restraint so secret, so securely hidden from others, that the rest of the company imagine something quite different from the real truth.

He also considered that it was a species of incivility when seated at a meal to ask for some dish which was at the other end of the table, instead of taking what was close at hand. He said that such practices were evidence of a mind too keen about viands, sauces, and condiments; too much absorbed in mere eating and drinking. If, he added, this careful picking out of dishes is not done from greediness or gluttony, but from a desire to choose the worst food, it smacks of affectation, which is as inseparable from ostentation as smoke from fire. The conduct of people who do this is not unlike that of guests who take the lowest seats at the table, in order that they may, with the greater eclat, be summoned to the higher places. The following incident will show his own indifference. One day poached eggs were served to him, and when he had eaten them, he continued to dip his bread in the water in which they had been cooked, apparently without noticing what he was doing. The guests were all smiling. Upon discovering the cause of their amusement, he told them it was too bad of them to undeceive him, as he was taking the sauce with much relish, verifying the proverb that "Hunger is the best sauce"!

[Footnote 1: Luc. x. 8.]

UPON THE STATE OF PERFECTION.

The degree of perfection to which our Blessed Father brought his Religious he makes manifest to us in one of his letters.

"Do you know," he says, "what the cloister is? It is the school of exact correction, in which each individual soul must learn the lesson of allowing itself to be so disciplined, planed, and polished that at length, being quite smooth and even, it may be fit to be joined, united, and absolutely assimilated with the Will of God.

"To wish to be corrected is an evident sign of perfection, for the principal point of humility is realizing our need of it.

"A convent is a hospital for the spiritually sick. The sick wish to be cured, and, therefore, they willingly submit to be lanced, probed, cut, cauterized, and subjected to any and every pain and discomfort which medicine or surgery may suggest.

"In the early days of the Church, religious were called by a name which signifies healers. Oh! my daughter, be truly your own healer, and pay no heed to what self-love may whisper to the contrary. Say to yourself, since I do not wish to die spiritually, I will be healed, and in order to be healed I will submit to treatment and correction, and I will entreat the doctors to spare me nothing which may be required to effect my cure."

MARKS OF PROGRESS IN PERFECTION.

Our Blessed Father, who did not like people to be too introspective and self-tormenting, said that they should, however, walk as it is written of the Maccabees, Caute et ordinate;[1] that is, with circumspection and order, or, to use a common expression, "bridle in hand." And one of the best proofs of our advancement in virtue is, he said, a love of correction and reproof; for it is a sign of a good digestion easily to assimilate tough and coarse food. In the same way it is a mark of spiritual health and inward vigour to be able to say with the Psalmist, The just man shall correct me in mercy and shall reprove me.[2]

It is a great proof of our hating vice, and of the faults which we commit, proceeding rather from inadvertence and frailty, than from malice and deliberate intention, that we welcome the warnings which make us think on our ways, and turn back our feet (that is to say, our affections) into the testimonies of God, by which is meant the divine law.

An old philosopher said that to want to get well is part of the sick man's cure. The desire to keep well is a sign of health. He who loves correction necessarily desires the virtue contrary to the fault for which he is reproved, and therefore profits by the warnings given him to escape the vice from which his fault proceeded.

A sick person who is really anxious to recover his health takes without hesitation the remedies prescribed by the physician, however sharp, bitter, and painful they may be. He who aims at perfection, which is the full health, and true holiness of the soul, finds nothing difficult that helps him to arrive at that end. Justice and judgment, that is to say correction, establish in him the seat of perfect wisdom. In a word, better are the wounds of a friend (like those of a surgeon who probes only to heal) than the deceitful kisses of a flatterer, an enemy.[3]

[Footnote 1: 1 Mach. vi. 4.] [Footnote 2: Psalm cxl. 5.] [Footnote 3: Prov. xxvii. 6.]

UPON THE PERFECTION AIMED AT IN RELIGIOUS HOUSES.

Our Blessed Father was speaking to me one day on the subject of exterior perfection, and on the discontent expressed by certain Religions, who, in their particular order, had not found the strictness and severity of rule they desired. He said: "These good people seem to me to be knocking their heads against a stone wall. Christian perfection does not consist in eating fish, wearing serge, sleeping on straw, stripping oneself of one's possessions, keeping strict vigils, and such like austerities. For, were this so, pagans would be the more perfect than Christians, since many of them voluntarily sleep on the bare ground, do not eat a morsel of meat throughout the whole year, are ragged, naked, shivering, living for the most part only on bread and water, and on that bread of suffering, too, which is far harder and heavier than the blackest of crusts. If perfection consisted in exterior observances such as these, they would have to go back in perfection were they to enter even the most strictly reformed of our Religious Houses, for in none is a life led nearly so austere as theirs.

"The question then is in what does the essential perfection of a Christian life consist? It must surely in the first place include the assiduous practice of charity, for exterior mortifications without charity are of no account. St. Paul, we know, reckons martyrdom itself as nothing, unless quickened by charity.

"I do not exactly know what standard of perfection they who insist so much upon exterior mortification wish to set up.

"Surely the greater or lesser degree of charity is the true measure of sanctity and the measure also of the excellence of religious rule. Now, in what rule is charity, the queen of the virtues, more recommended that in that of St. Augustine? which seems to be nothing but one long discourse on charity.

"However, it is not a question of comparing one rule with another, it is rather of noticing which rule is as a matter of fact best observed. For even had other rules, in regard to the exterior perfectness of the life they prescribe, every advantage over that of St. Augustine, who does not know that it is safer to enter a community in which a rule of less excellence is exactly observed, rather than another where a higher kind of rule is preached but not kept? Of what use are laws if they are not observed?

"The consequence, in my opinion, of the mistake made by those who put over-much stress on esteem of mortification, is, that even Religious get accustomed to make use in their judgments of those lying balances of which the Psalmist speaks,[1] and that the simple-minded are forced to trust to the guidance of blind leaders. Hence it has come to pass that true and essential perfection is not what the majority of people think it to be, nor is it reached by the road along which the many travel. May God have pity on us, and bless us with the light of His countenance, so that we may know His way upon the earth, and may declare His salvation to all nations, and may He turn aside from us in this our day, that which He once threatened to those who thought themselves wise: Let them alone, they are blind leaders of the blind."[1]

[Footnote 1: Psalm lxi. 10.] [Footnote 2: Matt. xv. 14.]

UPON FRUGALITY.

The following notable example of frugality and economy was related to me by our Blessed Father himself.

Monseigneur Vespasian Grimaldi, who was Piedmontese by birth, made a tolerably large fortune in France as an ecclesiastic, during the regency of Catherine de Medicis. He was raised to the dignity of Archbishop of Vienne in Dauphine, and held several other benefices which brought him in a large revenue. Having amassed all these riches at court, his desire was to live there in great pomp and splendour, but whether it was that God did not bless his designs, or that he was too much addicted to extravagance and display, certain it is that he was always in difficulties, not only about money, but even about his health.

Weary at last of dragging on a life so troubled and so wretched, he resolved to quit the court, and to retire into a peaceful solitude. He had often in past days remarked the extraordinary beauty of the banks of Lake Leman, where nature seems to scatter her richest gifts with lavish hand, and there he resolved to fix his abode in a district subject to his own sovereign, the Duke of Savoy, and settling down in that quiet spot to spend the remainder of his days in peace. He selected for this purpose the little village and market town of Evian, so called because of the abundance and clearness of its lovely streams and fountains. The little town is situated on the very margin of the lake, and backed by an outlying stretch of country is as charming to, the eye as it is rich and fertile.

There, having given up his archbishopric and all his benefices, reserving only to himself a pension of two thousand crowns, he established a retreat into which he was accompanied by only three or four servants.

He was at this time sixty-five years old, but weighed down by physical infirmities much more than by the burden of his years. He had chosen this particular spot purposely because there was no approach to it from the high road, and there was little fear of visits from that great world of which he was now so weary, in the crush and tumult of which he had spent so large a portion of his life in consequence of his position at court.

Another reason for his choosing Evian was that the little township being in the diocese of Geneva, which is included in the province of Vienne in Dauphine, in settling there he was not leaving his own province.

Living then in this calm retreat, free from all bustle and all burdens of office, with no show and state to keep up, having nothing to attend to but the sanctification of his soul and the restoration of his bodily health, a marvellous change was soon observed in him. Inward peace gave back to him health so vigorous and settled that those who had known him in the days of his infirmity declared him to be absolutely rejuvenated, and truly he did feel in his soul a renewal of strength like that of the eagle. This he attributed to exercises of the contemplative life to which he now devoted himself with fervour.

We see thus how true is the divine oracle which tells us that to those who seek first the Kingdom of God and His justice all temporal things necessary shall be given,[1] for God prospered this good Prelate in even his worldly affairs.

The small sum of money which he had reserved for himself, and which he spent in the most frugal and judicious manner possible, so increased that when he died at the age of a hundred and two or a hundred and three years, he left behind him more than 6,000 crowns.

By his will he ordered the whole to be distributed in benefactions and alms throughout the neighbourhood, and in fact it relieved every necessitous person to be found round about.

It was this very Mgr. Vespasian Grimaldi who, assisted by the Bishops of Saint-Paul-Trois-Chateaux, and of Damascus, conferred episcopal consecration upon Blessed Francis in the Church of Thorens, in the diocese of Geneva, on the feast of the Immaculate Conception of Our Lady, December 8th, 1602.

From this notable example we may easily gather:

1. That for Prelates the atmosphere of Courts is not to be recommended.

2. That it is favourable neither to the growth of holiness nor the maintenance of physical health.

3. That great fortunes entail great slavery and great anxieties.

4. A peaceful, tranquil, and hidden life, even from the point of view of common sense and of the dictates of nature, is the happiest.

5. That much more is this so when looked at in the light of grace and of the soul's welfare.

6. That the old saying is quite true that there is no surer way to increase one's income than that of frugality and judicious economy.

7. That one never has money enough to meet all the claims of worldly show and vain ostentation.

8. That he who lives in the style the world expects of him is never rich, while he who regulates his expenditure simply by his natural needs is never poor.

9. That almsdeeds is an investment which multiplies itself a hundredfold even in this present life and ensures the fruit of a blessed eternity in the next, provided only they have been given in the love, and for the love of God.

[Footnote 1: Matt. vi. 33.]

BLESSED FRANCIS' ESTEEM OF THE VIRTUE OF SIMPLICITY.

Our Blessed Father had the highest possible esteem for the virtue of simplicity. Indeed, my sisters, you know what a prominent place he gives to it in his letters, his Spiritual Conferences, and elsewhere. Whenever he met with an example of it he rejoiced and openly expressed his delight. I will here give you one instance which he told me, as it were exulting over it. After having preached the Advent and Lent at Grenoble, he paid a visit to La Grande Chartreuse, that centre of wonderful devotion and austerity, the surroundings of which are so wild, solitary, and almost terrible in their ruggedness, that St. Bernard called it locus horroris et vastae solitudinis.

At the time of his visit, the Prior General of the whole Order was Dom Bruno d'Affringues, a native of St. Omer, a man of profound learning and of still more profound humility and simplicity. I knew him well, and can bear witness to the beauty of his character, which in its extreme sweetness and simplicity had something in it not of this earth.

He received Blessed Francis on his arrival with his usual delightful courtesy and sincerity. After having conducted him to a guest chamber suited to his rank, and having talked with him on many lofty and sublime subjects, he suddenly remembered that it was some feast day of the Order. He therefore took leave of the Bishop, saying that he would gladly have stayed with him much longer, but that he knew his honoured guest would prefer obedience to everything else, and that he must retire to his cell to prepare for Matins, it being the feast of one of their great Saints.

Our Saint approved highly of this exact observance of rule, and they separated with mutual expressions of respect and regard.

On his way to his cell, however, the Prior was met by the Procurator of the Monastery, who asked him where he was going and where he had left his Lordship, the Bishop of Geneva. "I have left Him," the Prior answered, "in his own chamber, and I took leave of him that I might go to our cell and be ready to say Matins to-night in choir because of to-morrow's feast." "Truly, Reverend Father," said the Procurator, "you are well up in the ceremonies of the world indeed! Why, it is only a feast of our own Order! Do we, out in this desert, have every day for our guests Prelates of such distinction? Do you not know that God takes pleasure when for a sacrifice to Him we offer hospitality and kindliness? You will always have leisure to sing the praises of God; you will have plenty of other opportunities for saying Matins; but who can entertain such a Prelate better than you? What a disgrace to the house that you should leave him thus alone!" "My son," replied the Reverend Father, "I see that you are quite right and that I have certainly done wrong." So saying he at once retraced his steps to the Bishop of Geneva's apartment, and finding him, there said humbly: "My Lord, on leaving you I met one of our brethren who told me that I had been guilty of discourtesy in leaving you thus all alone; that I should have an opportunity at another time of making up for my absence from Matins, but that we do not every day have a Bishop of Geneva under our roof. I see that he is in the right and I have come back at once to ask your pardon, and to beg you to excuse my apparent rudeness, for I assure you truthfully that it was done in ignorance."

Blessed Francis was enraptured with this straightforwardness, candour, and simplicity, and told me that he was more delighted with it than if he had seen the good Prior work a miracle.

BLESSED FRANCIS' LOVE OF EXACTITUDE.

This same Dom Bruno was remarkable for his exactitude and punctuality, virtues which our Blessed Father always both admired and praised. He was so exact in the observance of the smallest monastic detail that no novice could have surpassed him in carefulness. At the same time he never allowed himself to be carried away by indiscreet fervour, beyond the line laid down in his rule, knowing how much harm would be done to his inferiors by his not preserving a calm and even tenor of life, making himself all things to men, that he might win them and keep them for Jesus Christ.

He would never allow the smallest austerities to be practised beyond those prescribed by the Constitutions of the Order. Though rigorous towards himself he was marvellously indulgent towards those whom he governed in the monastery. For himself he had the heart of a judge, for them that of a mother.

Our holy Bishop, drawing a comparison between him and his predecessor, who was addicted to such excessive austerities that it seemed as if he had either no body at all, or one of iron, said: "The late Prior was like those unskilful physicians who by their treatment fill up our cemeteries: for many who desired to imitate his mortified life, and through a zeal without knowledge, tried to do what was beyond their strength, ended by falling into the pit. On the other hand, the actual Prior of the Grand Chartreuse, by his gentleness and moderation, maintains among his monks, peace and humility of soul, together with health of body, making them preserve their strength for God, that is to say, so as to serve Him longer and with greater earnestness in those exercises which tend to His glory. In doing this he follows the example of the Patriarch Jacob, who, on his return from Mesopotamia, could have reached his father's house much sooner had he accepted the offer of camels made by his brother Esau, when he came to meet him. But Jacob preferred to accommodate his pace to that of his little ones, of his children, and even of the lambs of his flock, rather than to press on at the risk of throwing his household and followers into disorder." This example was a favourite one with our Blessed Father, and I am reminded of another of the same kind, which he valued almost as much. "Have you read," he once said to me, "the life of Blessed Aloysius Gonzaga of the Society of Jesus? If you have, perhaps you have remarked what it was that made that young prince so quickly become holy, and almost perfect. It was his extreme exactitude and punctuality, and his faithful observance of the constitutions of his Order. This was such that he refused to put one foot before the other, so to speak, or draw back a single step in order to gratify himself. This, not of course in regard to things commanded, or forbidden, for the law of God leaves us in no doubt about such, but in those indifferent matters which, being neither commanded nor forbidden, often make correct discernment difficult." There are some who imagine that this way of discerning the will of God is impracticable for persons in the world, and that it is only out of the world, as they call the cloistered life, that one can have recourse to it. Now, although we do not deny that in the well-regulated and holy life of a convent by means of obedience, and through the medium of superiors, the knowledge of God's will in things indifferent can be more perfectly ascertained, and more readily acted upon, than in any other state of life, still we venture to maintain that even in the world it is easier to ascertain God's will, even in things indifferent, than might at first sight appear."

It was one of Blessed Francis' common maxims that great fidelity towards God may be practised even in the most indifferent actions, and he considered that to be a lower degree of fidelity which is only available for great and striking occasions. He who is careful with farthings, how much more so will he be with crowns?

Not that he loved scrupulous minds, those, namely, which are troubled and anxious about every trifle. No, indeed, but he desired that God should be loved by all with a vigilant and attentive love, exact, punctual, and faithful in the smallest matters, pictured to us by the rod the Prophet used when watching the boiling caldron, to remove all the scum as it rose to the surface.[1]

And you may be sure that what he taught by word, he himself was the first to practise. He was the most punctual man I ever knew, the most exact, though without fussiness or worry. He was not only most accurate in all details of the service of the altar and of the choir, but, even when reciting his office in private, he never failed to observe all minutiae of ceremonial in every way, bowing his head, genuflecting, etc., as if he were engaged in a solemn public function. In his intercourse with the world he was just as exact; he omitted no detail required by courtesy, he spared no pains to avoid giving inconvenience or annoyance to anyone. People who were old fashioned in their punctilious civilities, and tedious and lengthy in their ceremonious discourse, he treated with the most sweet and gracious forbearance, letting them say all they had to say, before he replied, and then answering as his duty and the laws of politeness required.

All his actions were regular as clockwork, and the holy presence of God was the loadstar of his soul. One day I was complaining to him of the too great deference which he paid me. "And for how much then do you," he answered, "account Jesus Christ, whom I honour in your person?" "Oh!" I replied, "if you take that ground, you ought to speak to me on your knees!"

Once two persons happened to be playing a game of skill when Blessed Francis was in the room. One was cheating the other. Our holy Prelate, indignant at this, remonstrated at once. "Oh," was the careless reply, "we are only playing for farthings." And "supposing you were playing for guineas," returned Francis, "how would it be then? He, who despises small faults will fall into great ones, but he who is faithful and honest in small matters will also be honest in great ones. He who fears to steal a pin will certainly not take a guinea. In fine, he who is faithful over a little shall be set over much."

I should like while I am on this subject to add a short saying which was often on the lips of this Blessed Father. "Fidelity towards God consists in abstaining from even the slightest faults, for great ones are so repulsive in themselves that often enough nature deters us from committing them."

[Footnote 1: Jer. i. 11, 13.]

A TEST OF RELIGIOUS VOCATION.

Here I will relate a pleasant little incident which befell Dom Bruno, of whom I have spoken above. Our Blessed Father often quoted it as an example for others.

The Germans, particularly those on the banks of the Rhine, have a special devotion to St. Bruno, who was a native of Cologne, in which city he is highly honoured.

A young man, a native of the same place, had a most ardent desire to enter the Carthusian Order, but his parents, influential people of the city, prevented his being received into the Chartreuse of Cologne, or into any other Carthusian monastery in the neighbourhood.

The youth, greatly distressed at this repulse, left the city in haste, and took refuge among the holy mountains where St. Bruno and his companions made their first retreat. Presenting himself at the Grande Chartreuse he asked to see the Rev. Fr. Prior, and throwing himself at his feet, entreated that he might be clothed with the habit of the Order, concealing nothing from him, neither his birth, nor his place of residence, nor the circumstances of his vocation, etc. The Prior, observing that he was fragile in appearance and of an apparently delicate constitution, remonstrated, pointing out to him how great were the austerities of the Order, and reminding him of the bleakness of the hills amidst which the monastery was situated, and of the perpetual winter which reigns there. The young man replied insisting that he knew all this, and had counted the cost, but that God would be his strength, and enable him by His grace to overcome all obstacles. "Even though," said he, "I should walk in the shadow of death I shall fear no evil provided that God be with me." Then the Prior took a more serious tone. Determined to test to the utmost the courage and resolution of the postulant, he asked him sharply if he knew all that was required of those who aspire to enter the Carthusian Order. "Are you aware," he said, "that in the first place we require him to work at least one miracle? Can you do that?" "I cannot," replied the young man, "but the power of God within me can. I trust myself entirely to His goodness. I am certain that having called me to serve Him in this vocation, and implanted in me a thorough disgust for the things of the world, He will not permit me to look back, nor to return to that corrupt society which, with all my heart and soul, I have renounced. Ask of me whatever sign you will, I am convinced that God will work a miracle, even through me, in testimony of this truth."