CHAPTERIV.

CHAPTERIV.His patience.1.QUESTIONLESS the humble man is patient, because he knows he deserves far more than he suffers: And whoever will search into the true cause of his own impatience, will find it to be no other than pride. On the contrary,M.de Rentybeing most humble, was by consequence most patient.2. Persons who had lived a very long time with him, and carefully studied all his actions, never heard him complain for any thing whatever; neither for sickness, or loss, or any otheroccasion; but they always observed in him a constancy immovable, continually lifting up his heart to God, and offering all to him, without otherwise dwelling on what was grievous; being glad that the work of God went on, and receiving all in the spirit of sacrifice.3. In his second journey toDijon, with his lady and the Countess ofChatres, he was seized with a violent rheumatism, which put him into pain all over his body: and when he was obliged to take his bed, he went thither quite stooping, supported by a staff, and by a person that led him. *But notwithstanding the extremity of the pain, he made no complaint, nor uttered one word. The ladies seeing him first quite pale and wan, and in a moment all on fire, told him, “Surely he was very ill;” He answered only by a discourse on the pain endured by Jesus Christ, and the favour it was for a soul to suffer for God’s will; but in terms so full of sweetness, and with so much of love and zeal, that the company were affected with great devotion in hearing him.”*4. When he was again asked, whether he was not in much pain, he at length answered plainly, “My pains are great even to swooning; but though I feel their extremity, yet through the grace of God, I yield not up myself to them, but to him.” He said farther, that being led into his chapel ofCitry, and set down upon a bench by reason of his illness, the bench brokewithout any visible cause, and that he believed the evil spirit had broken it, in order to provoke him to impatience, making him fall untowardly; “But by the mercy of God, said he, though the pain that surprised me was sharp, I was no more moved than you see me now.”5. Nor was it only in sickness, but in all occurrences of life, he carefully practised this virtue; so that whatsoever befel him, though it shocked his whole nature, his body, spirit, judgment, will, inclination, desires, designs, and those of the best sort, he possessed his soul in patience and tranquillity, receiving all without any alteration, without being either exalted or dejected by it.*6. “Praying to God, says he in one of his prayers, before the holy sacrament, a poor man came to me to beg an alms. In this instant it was given me to understand, that if we were well enlightened,we should never imagine ourselves to be hindred, by any person or thing: because we should in all things regard the order of God, conducting all to our advantage; we should see that both inward and outward distractions are to be received with this same spirit; and that the uneasiness these little accidents give us, springs purely from our want of mortification.“We ought indeed, as far as we can, to shun the occasions. But when they come, we must look upon them as ordered by God, and receive and bear them with all sweetness, humility andreverence: and, though they interrupt us, the order of God is not interrupted in us. And this indeed is the great secret of the spiritual life; this is paradise upon earth.“In truth, nothing troubles us but thro’ our own fault: all the vexation which we inwardly feel, or outwardly shew, when any one crosses or hinders us from doing any thing, flows from the disorder of our too much engaged spirit. For removing of which, and the keeping our hearts in peace we must mark this well:whoever hinders us from doing one good work, thereby gives us the means of practising another. *A man suppose, interrupts your reading and prayer. But he gives you an occasion of exercising patience, which at this time will please God, and perfect you, more than all those employments. In them there was something of your own will; but in this you wholly renounce yourself. And the fulness of God is not, but in the emptiness of the creature.”7. One great source ofM.de Renty’s patience, was the high esteem he had of sufferings, which sometimes made him ready to cry out with that holy woman, “Either to die or suffer”! “I see says he, that in a manner, every thing is unprofitable in this life but to suffer. Every pleasure is a too hasty seizure of that recompence, which is not due to criminals, who sojourn in this world only to be purged. Some pleasures indeed may be sometimes necessary,in regard of our weakness, but even they are apt to hinder the soul from attaining so high a degree of perfection.”8. “Though I dare not chuse or bring sufferings upon myself, (says he in a letter to his director) yet having always before my eyes how little I render to God for his favours, I am inflamed to suffer with our Lord. In every other thing we are receivers from God. But in this though we receive the grace to suffer, yet the suffering is that which we can in a manner give to God, and which is the best gage and proof of our love.” But he very wisely adds, “although I know this, yet I cease not to know what I am: and amidst all my inclinations and desires, I dare not to beg to suffer the least thing: Or, if I happen to do so I revoke it afterwards, as having done foolishly. I have too much experience of my weakness. I give myself only to my God for every thing he pleases. By his order I will all: With him I can do all: and that which is ordered by him is always accompanied by grace.”9. The same spirit he earnestly recommended to all who were studious of Christian perfection. To one of whom he said, “It is a great favour to suffer; that is if you suffer in the spirit of Jesus Christ. But there are very few that do so; very few that with a perfect resignment to what God ordains concerning them; very few without some inquietude, and dwelling in theirthoughts upon their pressures: few that give all events to the conduct of God, to employ themselves entirely in his praise, and to give way by their acquiescence and submission, for him to exercise all his rights and power ever them.”*10. One that was in great pain he encouraged thus: “Many are called Christians, but few have a Christian spirit. Many look up to heaven in their prayers, but in their lives they are children of nature, looking only upon the earth. If they do lift up their eyes to heaven, it is only to complain; to pray God to condescend to their desires, not to shew their acceptance of his. Or perhaps they will give some small things to God; but not those on which they have fixed their affection. If he separates them from them, it is a dismembring which he must make, and to which they cannot consent. As though the life of Christians were not a life of sacrifice, a continual imitation of a crucified Saviour.*“God, who knows our wretchedness, takes from us for our good, the cause of our evil, a parent, a child, a husband, that he may by another evil, affliction, draw us to himself, and make us see that all these ties to whatsoever it be that separates us from him, are so many obstacles to our real happiness: and such obstacles that we shall one day own in the face of all the creation, the greatest mercy he ever did us was,to free us from them. But we must beware not to count this mercy a chance or misfortune; for this would be to turn the remedy into poison.“Let us enter into the holy disposition which was in Christ, to suffer willingly for the glory of God, and our salvation. Is it not strange, that though the way he past through to glory, was ignominy, pain, and the cross, yet they who call themselves his followers, desire and expect another way for themselves to walk in? It is a shame for a♦Christian to pass his days more at ease than Jesus Christ did. Let us therefore go after him, and suffer with him. Blessed be sickness, the loss of honour, riches, goods of the nearest things, and the separation from all creatures, which hold us bowed towards the earth, if it set us straight, and make us lift up our eyes to heaven, and enter into the designs of God over us. Blessed be the plague, the war the famine, all the scourges of God, which produce in us these effects of grace and salvation!♦“Chirstian” replaced with “Christian”11. The greatest exercise of patience he ever had was that which was given to him by his mother. She had claimed a large share of what his father had bequeathed to him; who with great submission and respect gave her all that he believed her due, over and above. But she demanded still more. Being advised by council, it could not be given without wrong to his children; he♦referred the whole business to arbitrators, and agreed that his mother shouldchoose them all. The day being come for their giving sentence, his mother was in one chamber of the house, and her son, with his lady and a friend in an other, where his employment was, to pray to God for such an issue as might be for his glory, and the procurement of peace. When the award was brought, although it was not advantageous to him, and there was a large penalty on whomsoever did not stand to it, he heard it with perfect calmness, and immediately signed it without objection or dispute.♦“refered” replaced with “referred”12. Believing now that his mother was fully satisfied, he was no sooner returned home, than he causedTe Deumto be sung, beginning it himself, in thanksgiving for this happy conclusion. But God, to refine and purify him the more, permitted the cross to continue upon him. For his mother, not satisfied yet, found means to appeal from the award, without incurring the penalty.Her son did all that was possible for him to alter her design; after earnest prayer, and extraordinary fasting, he went to her, cast himself on his knees before her, and with the utmost reverence, humility and submission, begged of her over and over, with abundance of tears, “that she would please to take him and his family to herself; and after that she might dispose as she pleased of all the goods his father had left him.” But neither would she consent to this, but persisted in her resolution, of suing him at the parliament ofDijon. This he might haveprevented, and never stirred out ofParis, but in respect to her, he declined it, and determined to go toDijon.13. Being come thither, he found all mens minds fully prejudiced against him, which he gladly endured, that he might be partaker of the reproach, and honour the abasement of the Son of God. And when a person of piety acquainted him with the strange reports which were spread abroad concerning him, he with admirable calmness raised his heart to God, and humbled himself before him. She asked, Whether it was true that injurious papers had been put in against his mother? He answered, “No; he had seen all the writings, and found them drawn with the respect due to a parent.” *She asked further, “If he was not much afflicted at her harsh manner of proceeding against him?” He said, “No; because I so much adore the order of God over me, that I cannot be afflicted at that which he permits to befal me. I am a great sinner, and therefore not only my mother, but all the word have just cause to take part against me.”14. She adds in a memorial, that many ways were proposed for adjusting the difference; but that it was the greatest difficulty in the world to bring his mother to join in any: that in the midst of these delays, she said toM.de Renty, “Sir, I shall willingly say theTe Deum, when once your business is ended.” And that one day when theybelieved it would be wholly concluded, he came to her with a chearful countenance, and said, “It is now time to say theTe Deum, since you had the goodness to promise it. And may I be so bold as to desire to say it with you? O what a great and wise God have we! Who knows well, how to do all things, as they ought and when they ought, not according to our precipitation, but his order, which is our sanctification!” Hereupon he said theTe Deum, with a spirit so elevated to God, as gave sufficient evidence of his being wholly filled with him. And when afterwards all was broken off, without hopes of making up again, he said, *“It is well; though nothing be done, it was very fit to return thanks to God, for doing his own will, and not that of a sinner, unworthy to be heard or regarded.”15. There passed many other things atDijon, and since atParis, during these differences, even to the death of his mother. But I doubt not, he who is now in the place of perfect charity, approves of my passing over in silence the failings of her, to whom all his life he bore so much love and respect.

His patience.

1.QUESTIONLESS the humble man is patient, because he knows he deserves far more than he suffers: And whoever will search into the true cause of his own impatience, will find it to be no other than pride. On the contrary,M.de Rentybeing most humble, was by consequence most patient.

2. Persons who had lived a very long time with him, and carefully studied all his actions, never heard him complain for any thing whatever; neither for sickness, or loss, or any otheroccasion; but they always observed in him a constancy immovable, continually lifting up his heart to God, and offering all to him, without otherwise dwelling on what was grievous; being glad that the work of God went on, and receiving all in the spirit of sacrifice.

3. In his second journey toDijon, with his lady and the Countess ofChatres, he was seized with a violent rheumatism, which put him into pain all over his body: and when he was obliged to take his bed, he went thither quite stooping, supported by a staff, and by a person that led him. *But notwithstanding the extremity of the pain, he made no complaint, nor uttered one word. The ladies seeing him first quite pale and wan, and in a moment all on fire, told him, “Surely he was very ill;” He answered only by a discourse on the pain endured by Jesus Christ, and the favour it was for a soul to suffer for God’s will; but in terms so full of sweetness, and with so much of love and zeal, that the company were affected with great devotion in hearing him.”

*4. When he was again asked, whether he was not in much pain, he at length answered plainly, “My pains are great even to swooning; but though I feel their extremity, yet through the grace of God, I yield not up myself to them, but to him.” He said farther, that being led into his chapel ofCitry, and set down upon a bench by reason of his illness, the bench brokewithout any visible cause, and that he believed the evil spirit had broken it, in order to provoke him to impatience, making him fall untowardly; “But by the mercy of God, said he, though the pain that surprised me was sharp, I was no more moved than you see me now.”

5. Nor was it only in sickness, but in all occurrences of life, he carefully practised this virtue; so that whatsoever befel him, though it shocked his whole nature, his body, spirit, judgment, will, inclination, desires, designs, and those of the best sort, he possessed his soul in patience and tranquillity, receiving all without any alteration, without being either exalted or dejected by it.

*6. “Praying to God, says he in one of his prayers, before the holy sacrament, a poor man came to me to beg an alms. In this instant it was given me to understand, that if we were well enlightened,we should never imagine ourselves to be hindred, by any person or thing: because we should in all things regard the order of God, conducting all to our advantage; we should see that both inward and outward distractions are to be received with this same spirit; and that the uneasiness these little accidents give us, springs purely from our want of mortification.

“We ought indeed, as far as we can, to shun the occasions. But when they come, we must look upon them as ordered by God, and receive and bear them with all sweetness, humility andreverence: and, though they interrupt us, the order of God is not interrupted in us. And this indeed is the great secret of the spiritual life; this is paradise upon earth.

“In truth, nothing troubles us but thro’ our own fault: all the vexation which we inwardly feel, or outwardly shew, when any one crosses or hinders us from doing any thing, flows from the disorder of our too much engaged spirit. For removing of which, and the keeping our hearts in peace we must mark this well:whoever hinders us from doing one good work, thereby gives us the means of practising another. *A man suppose, interrupts your reading and prayer. But he gives you an occasion of exercising patience, which at this time will please God, and perfect you, more than all those employments. In them there was something of your own will; but in this you wholly renounce yourself. And the fulness of God is not, but in the emptiness of the creature.”

7. One great source ofM.de Renty’s patience, was the high esteem he had of sufferings, which sometimes made him ready to cry out with that holy woman, “Either to die or suffer”! “I see says he, that in a manner, every thing is unprofitable in this life but to suffer. Every pleasure is a too hasty seizure of that recompence, which is not due to criminals, who sojourn in this world only to be purged. Some pleasures indeed may be sometimes necessary,in regard of our weakness, but even they are apt to hinder the soul from attaining so high a degree of perfection.”

8. “Though I dare not chuse or bring sufferings upon myself, (says he in a letter to his director) yet having always before my eyes how little I render to God for his favours, I am inflamed to suffer with our Lord. In every other thing we are receivers from God. But in this though we receive the grace to suffer, yet the suffering is that which we can in a manner give to God, and which is the best gage and proof of our love.” But he very wisely adds, “although I know this, yet I cease not to know what I am: and amidst all my inclinations and desires, I dare not to beg to suffer the least thing: Or, if I happen to do so I revoke it afterwards, as having done foolishly. I have too much experience of my weakness. I give myself only to my God for every thing he pleases. By his order I will all: With him I can do all: and that which is ordered by him is always accompanied by grace.”

9. The same spirit he earnestly recommended to all who were studious of Christian perfection. To one of whom he said, “It is a great favour to suffer; that is if you suffer in the spirit of Jesus Christ. But there are very few that do so; very few that with a perfect resignment to what God ordains concerning them; very few without some inquietude, and dwelling in theirthoughts upon their pressures: few that give all events to the conduct of God, to employ themselves entirely in his praise, and to give way by their acquiescence and submission, for him to exercise all his rights and power ever them.”

*10. One that was in great pain he encouraged thus: “Many are called Christians, but few have a Christian spirit. Many look up to heaven in their prayers, but in their lives they are children of nature, looking only upon the earth. If they do lift up their eyes to heaven, it is only to complain; to pray God to condescend to their desires, not to shew their acceptance of his. Or perhaps they will give some small things to God; but not those on which they have fixed their affection. If he separates them from them, it is a dismembring which he must make, and to which they cannot consent. As though the life of Christians were not a life of sacrifice, a continual imitation of a crucified Saviour.

*“God, who knows our wretchedness, takes from us for our good, the cause of our evil, a parent, a child, a husband, that he may by another evil, affliction, draw us to himself, and make us see that all these ties to whatsoever it be that separates us from him, are so many obstacles to our real happiness: and such obstacles that we shall one day own in the face of all the creation, the greatest mercy he ever did us was,to free us from them. But we must beware not to count this mercy a chance or misfortune; for this would be to turn the remedy into poison.

“Let us enter into the holy disposition which was in Christ, to suffer willingly for the glory of God, and our salvation. Is it not strange, that though the way he past through to glory, was ignominy, pain, and the cross, yet they who call themselves his followers, desire and expect another way for themselves to walk in? It is a shame for a♦Christian to pass his days more at ease than Jesus Christ did. Let us therefore go after him, and suffer with him. Blessed be sickness, the loss of honour, riches, goods of the nearest things, and the separation from all creatures, which hold us bowed towards the earth, if it set us straight, and make us lift up our eyes to heaven, and enter into the designs of God over us. Blessed be the plague, the war the famine, all the scourges of God, which produce in us these effects of grace and salvation!

♦“Chirstian” replaced with “Christian”

♦“Chirstian” replaced with “Christian”

♦“Chirstian” replaced with “Christian”

11. The greatest exercise of patience he ever had was that which was given to him by his mother. She had claimed a large share of what his father had bequeathed to him; who with great submission and respect gave her all that he believed her due, over and above. But she demanded still more. Being advised by council, it could not be given without wrong to his children; he♦referred the whole business to arbitrators, and agreed that his mother shouldchoose them all. The day being come for their giving sentence, his mother was in one chamber of the house, and her son, with his lady and a friend in an other, where his employment was, to pray to God for such an issue as might be for his glory, and the procurement of peace. When the award was brought, although it was not advantageous to him, and there was a large penalty on whomsoever did not stand to it, he heard it with perfect calmness, and immediately signed it without objection or dispute.

♦“refered” replaced with “referred”

♦“refered” replaced with “referred”

♦“refered” replaced with “referred”

12. Believing now that his mother was fully satisfied, he was no sooner returned home, than he causedTe Deumto be sung, beginning it himself, in thanksgiving for this happy conclusion. But God, to refine and purify him the more, permitted the cross to continue upon him. For his mother, not satisfied yet, found means to appeal from the award, without incurring the penalty.

Her son did all that was possible for him to alter her design; after earnest prayer, and extraordinary fasting, he went to her, cast himself on his knees before her, and with the utmost reverence, humility and submission, begged of her over and over, with abundance of tears, “that she would please to take him and his family to herself; and after that she might dispose as she pleased of all the goods his father had left him.” But neither would she consent to this, but persisted in her resolution, of suing him at the parliament ofDijon. This he might haveprevented, and never stirred out ofParis, but in respect to her, he declined it, and determined to go toDijon.

13. Being come thither, he found all mens minds fully prejudiced against him, which he gladly endured, that he might be partaker of the reproach, and honour the abasement of the Son of God. And when a person of piety acquainted him with the strange reports which were spread abroad concerning him, he with admirable calmness raised his heart to God, and humbled himself before him. She asked, Whether it was true that injurious papers had been put in against his mother? He answered, “No; he had seen all the writings, and found them drawn with the respect due to a parent.” *She asked further, “If he was not much afflicted at her harsh manner of proceeding against him?” He said, “No; because I so much adore the order of God over me, that I cannot be afflicted at that which he permits to befal me. I am a great sinner, and therefore not only my mother, but all the word have just cause to take part against me.”

14. She adds in a memorial, that many ways were proposed for adjusting the difference; but that it was the greatest difficulty in the world to bring his mother to join in any: that in the midst of these delays, she said toM.de Renty, “Sir, I shall willingly say theTe Deum, when once your business is ended.” And that one day when theybelieved it would be wholly concluded, he came to her with a chearful countenance, and said, “It is now time to say theTe Deum, since you had the goodness to promise it. And may I be so bold as to desire to say it with you? O what a great and wise God have we! Who knows well, how to do all things, as they ought and when they ought, not according to our precipitation, but his order, which is our sanctification!” Hereupon he said theTe Deum, with a spirit so elevated to God, as gave sufficient evidence of his being wholly filled with him. And when afterwards all was broken off, without hopes of making up again, he said, *“It is well; though nothing be done, it was very fit to return thanks to God, for doing his own will, and not that of a sinner, unworthy to be heard or regarded.”

15. There passed many other things atDijon, and since atParis, during these differences, even to the death of his mother. But I doubt not, he who is now in the place of perfect charity, approves of my passing over in silence the failings of her, to whom all his life he bore so much love and respect.

CHAPTERV.His faith.1.MR.de Rentystudied with a particular care a solid foundation in this virtue, knowing how all other virtues depend upon it, as ontheir root, their rule and measure. And he possessed it in so high a degree, that he was more assured of the presence of God, and the truth of the mysteries of Christianity, than of the shining of the sun. He truly lived by faith: this was the path wherein he walked, working all by the spirit thereof. He beheld things not with his bodily eyes, but with those that pierced deeper. Considering them not according to their present condition, or the order of nature; but according to their future and eternal, their relation to grace and glory; regarding nothing but as it was, or might be a means of his own or others salvation.2. Being fortified by this faith, he was wont to say, he felt no difficulty at all, when (in his younger years) he was in a state of dryness, wholly deprived of sensible comforts. To which purpose he writes in one of his letters thus; “We seldom meet with persons addicted to prayer, that behave themselves well under inward trials. They have no patience to wait for comfort. They fret themselves, and hurry this way and that, as if by their own means they could procure it, seeking for another support than that of faith, which alone should suffice any spiritual man. Forthe just should live by faith, and on that foundation rest, in expectation of our Saviour, with patience; knowing these joys are but supplementsto the littleness, and cordials for the faintings of our faith.”3. Animated by this spirit, he relied not on any thing that came to him in an extraordinary way; resting neither on visions, miracles, revelations, nor inward motions, but solely on a pure and naked faith, to carry him to God.4. He knew our perfection consists in nothing else, but the renewal of our soul in faith, hope, and charity: in performing to God the sacrifices of a lively faith, a perfect hope, and fervent charity. To cultivate and adorn his soul with these, was therefore his constant care; to unite it more and more intimately with God, through faith working by love, and to give himself up with all his strength to this hidden and divine life.5. Some years before his death, he was peculiarly employed in the contemplation of the blessed Trinity. Wherefore he gave this account to his spiritual guide; *“I carry about with me ordinarily an experimental verify, and a plenitude of the presence of the Holy Trinity.” And again, “I possess the sacred Trinity with a plenitude of truth and clearness; and this in so pure and vigorous a manner, that my outward employment creates me no diversion at all.” And another time he writ thus; “Jesus Christ worketh the experience of his kingdom in my heart, and I find him there my Lord and my Master, and myself wholly his. I discover now a greater enlargement of my heart, but such as Iam not able to express; only thus, it is a simple but most real sight of the Trinity, continually accompanied with praising, blessing, and offering all homage thereto.”

His faith.

1.MR.de Rentystudied with a particular care a solid foundation in this virtue, knowing how all other virtues depend upon it, as ontheir root, their rule and measure. And he possessed it in so high a degree, that he was more assured of the presence of God, and the truth of the mysteries of Christianity, than of the shining of the sun. He truly lived by faith: this was the path wherein he walked, working all by the spirit thereof. He beheld things not with his bodily eyes, but with those that pierced deeper. Considering them not according to their present condition, or the order of nature; but according to their future and eternal, their relation to grace and glory; regarding nothing but as it was, or might be a means of his own or others salvation.

2. Being fortified by this faith, he was wont to say, he felt no difficulty at all, when (in his younger years) he was in a state of dryness, wholly deprived of sensible comforts. To which purpose he writes in one of his letters thus; “We seldom meet with persons addicted to prayer, that behave themselves well under inward trials. They have no patience to wait for comfort. They fret themselves, and hurry this way and that, as if by their own means they could procure it, seeking for another support than that of faith, which alone should suffice any spiritual man. Forthe just should live by faith, and on that foundation rest, in expectation of our Saviour, with patience; knowing these joys are but supplementsto the littleness, and cordials for the faintings of our faith.”

3. Animated by this spirit, he relied not on any thing that came to him in an extraordinary way; resting neither on visions, miracles, revelations, nor inward motions, but solely on a pure and naked faith, to carry him to God.

4. He knew our perfection consists in nothing else, but the renewal of our soul in faith, hope, and charity: in performing to God the sacrifices of a lively faith, a perfect hope, and fervent charity. To cultivate and adorn his soul with these, was therefore his constant care; to unite it more and more intimately with God, through faith working by love, and to give himself up with all his strength to this hidden and divine life.

5. Some years before his death, he was peculiarly employed in the contemplation of the blessed Trinity. Wherefore he gave this account to his spiritual guide; *“I carry about with me ordinarily an experimental verify, and a plenitude of the presence of the Holy Trinity.” And again, “I possess the sacred Trinity with a plenitude of truth and clearness; and this in so pure and vigorous a manner, that my outward employment creates me no diversion at all.” And another time he writ thus; “Jesus Christ worketh the experience of his kingdom in my heart, and I find him there my Lord and my Master, and myself wholly his. I discover now a greater enlargement of my heart, but such as Iam not able to express; only thus, it is a simple but most real sight of the Trinity, continually accompanied with praising, blessing, and offering all homage thereto.”

CHAPTERVI.His Hope.1.ASTRONG faith cannot but produce a firm hope and charity. A true belief in God, what he is in himself, and what he is to us, will work a strong affiance in him, and ardent charity towards him; as appeared inM.de Renty, who being grounded in faith, had also an undaunted hope, and inflamed affections.2. The experience of the power and mercy of God, and faith in the infinite merits of our Redeemer, were the two pillars on which he built his hope: and resting on these, he hoped all things. He used to say, that when he looked at himself, there was nothing so little wherein he apprehended not difficulty. But when he looked upon God, he could think nothing difficult, much less impossible.3. Accordingly in all affairs, he relied not upon his own prudence, conduct, care, or any human strength or wisdom, but on God alone, saying, “When we have done our duty withgreat diffidence in ourselves, we ought to attend wholly on God, and wait his time.” And thus he writ to a friend, “As for my children, I leave them in the hands of the holy Jesus, without determining any thing concerning them, not knowing what would befall to-morrow. He giveth me great confidence in his protection, which renders me altogether blind, without wishing any thing, but being ready for his will in every thing.”4. Guarded with his perfect confidence, he feared nothing, but remained firm and resolute against all encounters. He walked securely in all places, at all times, in the streets, in the fields, by day and by night; travelling through woods and forests, reputed dangerous, and frequented by robbers, without any other defence than his trust in God. A friend told him one day, he was afraid to walk in the evening in the streets ofPariswithout a sword, and desired his advice; who told him, he had left off wearing a sword a long time, and advised him, after he had commended the business to God by prayer, to trust in his protection; assuring himself, that his protection over us, is according to our reliance upon him.”5. One day a scaffold on which he stood with his workmen fell down, and hurt several of them: but it moved not him; his spirit remained in the same evenness as if nothing had happened;being settled on him in whom is no variableness, neither shadow of turning.6. Those words were found in one of his letters to his director. “My soul being armed with confidence and love, fears neither the devil nor hell, nor all the stratagems of man. Neither think I at all on heaven or earth, but only how to fulfil the will of God in every thing.”

His Hope.

1.ASTRONG faith cannot but produce a firm hope and charity. A true belief in God, what he is in himself, and what he is to us, will work a strong affiance in him, and ardent charity towards him; as appeared inM.de Renty, who being grounded in faith, had also an undaunted hope, and inflamed affections.

2. The experience of the power and mercy of God, and faith in the infinite merits of our Redeemer, were the two pillars on which he built his hope: and resting on these, he hoped all things. He used to say, that when he looked at himself, there was nothing so little wherein he apprehended not difficulty. But when he looked upon God, he could think nothing difficult, much less impossible.

3. Accordingly in all affairs, he relied not upon his own prudence, conduct, care, or any human strength or wisdom, but on God alone, saying, “When we have done our duty withgreat diffidence in ourselves, we ought to attend wholly on God, and wait his time.” And thus he writ to a friend, “As for my children, I leave them in the hands of the holy Jesus, without determining any thing concerning them, not knowing what would befall to-morrow. He giveth me great confidence in his protection, which renders me altogether blind, without wishing any thing, but being ready for his will in every thing.”

4. Guarded with his perfect confidence, he feared nothing, but remained firm and resolute against all encounters. He walked securely in all places, at all times, in the streets, in the fields, by day and by night; travelling through woods and forests, reputed dangerous, and frequented by robbers, without any other defence than his trust in God. A friend told him one day, he was afraid to walk in the evening in the streets ofPariswithout a sword, and desired his advice; who told him, he had left off wearing a sword a long time, and advised him, after he had commended the business to God by prayer, to trust in his protection; assuring himself, that his protection over us, is according to our reliance upon him.”

5. One day a scaffold on which he stood with his workmen fell down, and hurt several of them: but it moved not him; his spirit remained in the same evenness as if nothing had happened;being settled on him in whom is no variableness, neither shadow of turning.

6. Those words were found in one of his letters to his director. “My soul being armed with confidence and love, fears neither the devil nor hell, nor all the stratagems of man. Neither think I at all on heaven or earth, but only how to fulfil the will of God in every thing.”

CHAPTERVII.His love of God.1.THE sentimentsM.De Rentyhad of the love of God, he thus exprest in a letter to his director; “In all I read in the scripture, I neither understand nor find any thing but this Love. The veryend of the commandment is love, out of a sincere heart. And this is acquired by faith inChrist Jesus, as the apostle observes in the following words. Faith uniteth us to him, whereby we sacrifice our souls and bodies, thro’ his spirit; which conducteth us to the compleat end of the law, to deliver us up to God and bring him down to us in charity, and a gracious inexplicable union; to whom be praise for ever!Amen!”2. Writing to another, he says, “I thank our Lord, who hath disposed you to a perfectself-denial. This is the way to love; and our love of God is shewn, not so much in receiving gifts and graces from him, as in forgetting ourselves, in renouncing all things, and suffering constantly and courageously for him.”3. So inflamed wasM.De Rentywith this love, that all his thoughts, words and works, were the fruits of it. All his virtues drew their original from this: it was the beginning, and motive, and end of all. “I cannot conceal from you, said he to a friend, that I have a fire in my heart, which burns and consumes without ceasing.” And this divine fire was so ardent in his soul, that the flames thereof often burst forth into his exterior; and he hath owned, that whenever he pronounced the name of God, he tasted such a sweetness as could not be exprest.4. One of his friends assures us, “he has often seen him so inflamed with love, that he appeared like one beside himself: and that he has told him, when these transports were upon him, he was ready to cast himself into the fire, to testify his love to God.” And one of his letters he concludes thus: “I must now hold my peace; yet when I cease to speak, the fire within that consumes me will not let me rest. Let us burn then, and burn wholly and in every part for God. Since we have no being but by him, why do we not live to him? I speak it aloud and it would be my crown of glory, to seal it with my blood.”*5. To another he writes thus: “I know not what your intent was, in writing those words, ‘MyGodand my all!’ Only you incite me thereby to return the same to you and to all creatures, ‘My God and my all! My God and my all! My God and my all!’ Is your heart full of it, and think you it possible I should be silent on such an invitation! Be it known to you, that he is my God and my all; and if you doubt of it, I shall speak it a hundred times over. I shall add no more, for any thing else is superfluous to him that is truly penetrated with ‘My God and my all’.”*6. This love of God wrought in him an incredible zeal for his honour, which he thus expresses to his director; “One day being transported with an earnest desire to be all devoted to God, and all consumed for him, I offered up to him all I could, yea, and all I could not. I would willingly, if they had been mine, have made a deed of gift to him of heaven and earth: and in another way, I would gladly have been the lowest of all mankind. Yea, and if supported by his grace, I could have been content, to advance his glory, to have suffered the pains of the damn’d. In this disposition of a calm zeal, there is no sort of martyrdom, no degree of greatness or littleness, honour or dishonour, that passed not through my soul, and that I would not readily have embraced for the advancement of his glory. It is impossible to express one circumstanceof what I felt. All I could do was, to give up my liberty to God, writing the deed in paper and signing it with my blood.”7. See here the zeal of a man all on fire with the love of God! And the surest proof of love, conformity to his will. This intimate union of his will with God’s, the object and end of all his actions, was indeed one of his singular graces, as it is the sum of all perfection. He writ thus to one concerning the Countess ofChatres, with whom he had the strictest friendship; “I must own, that during my absence from her, my heart was tenderly sensible of her pain. But my desire submits to the will of God, and when that is signified, he gives me grace to obey. I was not atParis, but atCitry, when she departed; I was sent for post but came two hours too late. Entering the town, I soon heard the news of her death. Presently I fixt myself to the will of God; whereupon I found no more alteration in my soul, than if she had been alive. I see his order in this, that I assisted her not at her death, and doubt not but he permitted it for her advantage.”8. Another time he writ thus: “I have these three weeks had a fever, with a defluxion, and an extreme weakness. My frame of mind during this condition, has been a simple adherence to the will of God. I have a heart willing and ready to receive any afflictions thatcan befall me. I desire whatever is decreed from above, and beg it with all my heart.”9. In the year 1641, one of his children, whom he tenderly loved died. When the news was brought him, he spoke not one word, nor, shewed the least sign of disturbance: his affection to the child yielding to his absolute conformity with the will of God.10. At the end of the year 1643, his lady fell desperately sick, so that she was given over by her physicians, and left speechless and without sense. This affected him in the most sensible manner; and he broke out into these words:“I cannot deny but my nature is deeply affected with the sense of so great a loss. Yet my spirit is filled with so wonderful a joy, to see myself in such a state, as to give up, and sacrifice to my God, a thing so dear to me, that if decency did not forbid it, I would give some open testimony of my readiness thereto.” Hereby he evidenced the will of God to be so absolutely his, that he not only willed whatever God willed, but also willed it as God doth, with pleasure and satisfaction. But it pleased God to restore his lady to her health, with respect (as we may believe) to the carriage of his faithful servant.11. From this perfect subordination to the will of God, sprung his admirable tranquillity. From this fountain flowed those rivers of peace which he possessed in so great perfection, thaton the most sudden surprisals, his spirit was not altered, nor put into any disorder. So that he could say from the abundance of his heart, “I comprehend not that thing you call mortification. He who finds no resistance in his spirit to any thing, is not capable of it. Whoso willeth whatsoever God willeth, is pleased, whatsoever happens.”12. With this Love of God was joined so deep a reverence of him, as often cast him into trembling. And this unspeakable respect unto God’s greatness caused him often to walk in the fields bare-headed, even in rain, or the heat of the sun: and being asked by a friend, what it was that kept him in that constant awe, and how he attained that wonderful reverence he bore to God at all times, in all places, in all employments, he answered, “The sight of his glorious majesty, which continually seems present by me, keeps me in exceeding awe, with a deep sense of his greatness and my own vileness. A mote in the sun is little, but I am far less in the♦presence of God.”♦“prescence” replaced with “presence”*13. And sure it is, that this deep sense of his own vileness, before the majesty of God, well becomes not only the greatest of sinners, but the holiest of men upon earth. He that from a valley beholds the sun when it rises, and appears on the point of a high mountain, may think him that stands above to be near it, and almost able to reach it with his hand. But the sameman notwithstanding beholds it at a vast distance above his head. And though in reality, he is nearer than the other that stands in the valley, yet the proportion is so small as scarce deserves to be named, in respect to the total distance.14. This reverence of God occasioned in him a great reverence likewise to whatsoever was devoted to him: as first to all holy places; at his entrance into a church, his demeanor was highly modest and serious. He never sat down there. He would remain in it as long as possibly he could; sometimes seven or eight hours together. If any person spoke to him in church, his answer was short; if a longer was required, he went out and gave it.15. He had great respect, secondly, to holy persons, especially to priests, whom he highly honoured for their work sake. Whenever he met them, he saluted them with profound humility, and in his travels would alight off his horse to do it. When they visited him, he entertained them with great respect; at their going, waiting on them to the gate: And if any dined at his table, he gave them the upper hand, which civility he observed to his own chaplain.16. And as he had this reverence for them, so had he an earnest desire, that they might live according to the dignity of their calling. When he saw any that did not, he profest his heart melted into sorrow for them, and that he prostrated himself before our Saviour, and beggedwith tears some apostolical spirits. He often said, “Give us, O Lord, our poor fishermen, men, simple in appearance, and vile in the eyes of men; but great and holy within, and fit to convert souls by their sanctity, prayers, and restless labours!” And herein I discover a great mistake ordinary in the world, that outward greatness and pomp is the way to keep up men’s credit, and make them more capable of doing good to their neighbours. O, no! It is grace that hath power upon the souls, and an holy and humble life that gaineth hearts!

His love of God.

1.THE sentimentsM.De Rentyhad of the love of God, he thus exprest in a letter to his director; “In all I read in the scripture, I neither understand nor find any thing but this Love. The veryend of the commandment is love, out of a sincere heart. And this is acquired by faith inChrist Jesus, as the apostle observes in the following words. Faith uniteth us to him, whereby we sacrifice our souls and bodies, thro’ his spirit; which conducteth us to the compleat end of the law, to deliver us up to God and bring him down to us in charity, and a gracious inexplicable union; to whom be praise for ever!Amen!”

2. Writing to another, he says, “I thank our Lord, who hath disposed you to a perfectself-denial. This is the way to love; and our love of God is shewn, not so much in receiving gifts and graces from him, as in forgetting ourselves, in renouncing all things, and suffering constantly and courageously for him.”

3. So inflamed wasM.De Rentywith this love, that all his thoughts, words and works, were the fruits of it. All his virtues drew their original from this: it was the beginning, and motive, and end of all. “I cannot conceal from you, said he to a friend, that I have a fire in my heart, which burns and consumes without ceasing.” And this divine fire was so ardent in his soul, that the flames thereof often burst forth into his exterior; and he hath owned, that whenever he pronounced the name of God, he tasted such a sweetness as could not be exprest.

4. One of his friends assures us, “he has often seen him so inflamed with love, that he appeared like one beside himself: and that he has told him, when these transports were upon him, he was ready to cast himself into the fire, to testify his love to God.” And one of his letters he concludes thus: “I must now hold my peace; yet when I cease to speak, the fire within that consumes me will not let me rest. Let us burn then, and burn wholly and in every part for God. Since we have no being but by him, why do we not live to him? I speak it aloud and it would be my crown of glory, to seal it with my blood.”

*5. To another he writes thus: “I know not what your intent was, in writing those words, ‘MyGodand my all!’ Only you incite me thereby to return the same to you and to all creatures, ‘My God and my all! My God and my all! My God and my all!’ Is your heart full of it, and think you it possible I should be silent on such an invitation! Be it known to you, that he is my God and my all; and if you doubt of it, I shall speak it a hundred times over. I shall add no more, for any thing else is superfluous to him that is truly penetrated with ‘My God and my all’.”

*6. This love of God wrought in him an incredible zeal for his honour, which he thus expresses to his director; “One day being transported with an earnest desire to be all devoted to God, and all consumed for him, I offered up to him all I could, yea, and all I could not. I would willingly, if they had been mine, have made a deed of gift to him of heaven and earth: and in another way, I would gladly have been the lowest of all mankind. Yea, and if supported by his grace, I could have been content, to advance his glory, to have suffered the pains of the damn’d. In this disposition of a calm zeal, there is no sort of martyrdom, no degree of greatness or littleness, honour or dishonour, that passed not through my soul, and that I would not readily have embraced for the advancement of his glory. It is impossible to express one circumstanceof what I felt. All I could do was, to give up my liberty to God, writing the deed in paper and signing it with my blood.”

7. See here the zeal of a man all on fire with the love of God! And the surest proof of love, conformity to his will. This intimate union of his will with God’s, the object and end of all his actions, was indeed one of his singular graces, as it is the sum of all perfection. He writ thus to one concerning the Countess ofChatres, with whom he had the strictest friendship; “I must own, that during my absence from her, my heart was tenderly sensible of her pain. But my desire submits to the will of God, and when that is signified, he gives me grace to obey. I was not atParis, but atCitry, when she departed; I was sent for post but came two hours too late. Entering the town, I soon heard the news of her death. Presently I fixt myself to the will of God; whereupon I found no more alteration in my soul, than if she had been alive. I see his order in this, that I assisted her not at her death, and doubt not but he permitted it for her advantage.”

8. Another time he writ thus: “I have these three weeks had a fever, with a defluxion, and an extreme weakness. My frame of mind during this condition, has been a simple adherence to the will of God. I have a heart willing and ready to receive any afflictions thatcan befall me. I desire whatever is decreed from above, and beg it with all my heart.”

9. In the year 1641, one of his children, whom he tenderly loved died. When the news was brought him, he spoke not one word, nor, shewed the least sign of disturbance: his affection to the child yielding to his absolute conformity with the will of God.

10. At the end of the year 1643, his lady fell desperately sick, so that she was given over by her physicians, and left speechless and without sense. This affected him in the most sensible manner; and he broke out into these words:

“I cannot deny but my nature is deeply affected with the sense of so great a loss. Yet my spirit is filled with so wonderful a joy, to see myself in such a state, as to give up, and sacrifice to my God, a thing so dear to me, that if decency did not forbid it, I would give some open testimony of my readiness thereto.” Hereby he evidenced the will of God to be so absolutely his, that he not only willed whatever God willed, but also willed it as God doth, with pleasure and satisfaction. But it pleased God to restore his lady to her health, with respect (as we may believe) to the carriage of his faithful servant.

11. From this perfect subordination to the will of God, sprung his admirable tranquillity. From this fountain flowed those rivers of peace which he possessed in so great perfection, thaton the most sudden surprisals, his spirit was not altered, nor put into any disorder. So that he could say from the abundance of his heart, “I comprehend not that thing you call mortification. He who finds no resistance in his spirit to any thing, is not capable of it. Whoso willeth whatsoever God willeth, is pleased, whatsoever happens.”

12. With this Love of God was joined so deep a reverence of him, as often cast him into trembling. And this unspeakable respect unto God’s greatness caused him often to walk in the fields bare-headed, even in rain, or the heat of the sun: and being asked by a friend, what it was that kept him in that constant awe, and how he attained that wonderful reverence he bore to God at all times, in all places, in all employments, he answered, “The sight of his glorious majesty, which continually seems present by me, keeps me in exceeding awe, with a deep sense of his greatness and my own vileness. A mote in the sun is little, but I am far less in the♦presence of God.”

♦“prescence” replaced with “presence”

♦“prescence” replaced with “presence”

♦“prescence” replaced with “presence”

*13. And sure it is, that this deep sense of his own vileness, before the majesty of God, well becomes not only the greatest of sinners, but the holiest of men upon earth. He that from a valley beholds the sun when it rises, and appears on the point of a high mountain, may think him that stands above to be near it, and almost able to reach it with his hand. But the sameman notwithstanding beholds it at a vast distance above his head. And though in reality, he is nearer than the other that stands in the valley, yet the proportion is so small as scarce deserves to be named, in respect to the total distance.

14. This reverence of God occasioned in him a great reverence likewise to whatsoever was devoted to him: as first to all holy places; at his entrance into a church, his demeanor was highly modest and serious. He never sat down there. He would remain in it as long as possibly he could; sometimes seven or eight hours together. If any person spoke to him in church, his answer was short; if a longer was required, he went out and gave it.

15. He had great respect, secondly, to holy persons, especially to priests, whom he highly honoured for their work sake. Whenever he met them, he saluted them with profound humility, and in his travels would alight off his horse to do it. When they visited him, he entertained them with great respect; at their going, waiting on them to the gate: And if any dined at his table, he gave them the upper hand, which civility he observed to his own chaplain.

16. And as he had this reverence for them, so had he an earnest desire, that they might live according to the dignity of their calling. When he saw any that did not, he profest his heart melted into sorrow for them, and that he prostrated himself before our Saviour, and beggedwith tears some apostolical spirits. He often said, “Give us, O Lord, our poor fishermen, men, simple in appearance, and vile in the eyes of men; but great and holy within, and fit to convert souls by their sanctity, prayers, and restless labours!” And herein I discover a great mistake ordinary in the world, that outward greatness and pomp is the way to keep up men’s credit, and make them more capable of doing good to their neighbours. O, no! It is grace that hath power upon the souls, and an holy and humble life that gaineth hearts!

CHAPTERVIII.His Love of man.SECTIONI.Of his love to man in general.1.THE grand exercise ofM.de Renty, was to apply and unite himself to our Saviour, and from that union and example to derive all his virtues and good works. To mould himself after him was his general course, both in his inward tempers and outward behaviour. He never took his eye off of this divine copy, but endeavoured to draw every line exactly, topencil his true likeness, and make him his native and perfect original.2. This was the scope of all his designs and cares, and particularly that of his charity to his neighbour; for which he propounded our Saviour as his grand exemplar, weighing the affection he shewed for men; marking whathehad done, and whathehad suffered for them, howhesought after, and conversed with them; howheinstructed, comforted, and encouraged them, sometimes reproving, sometimes bearing with their infirmities; at all times carrying them in his bosom, yea, in the most intimate inclosure of his heart.3. He well weighed what Christ had delivered concerning this virtue: that he had established it as the perfection of his law; that he had termed this command peculiarly his own; that he had expressly and solemnly bequeathed it to his followers, and enforced the execution of it upon them by all the strongest and most endearing ties; that he had made this virtue the distinctive character of those who were in reality his disciples; and that he had charged us to love our neighbour, according to the model, measure, and fashion that he had loved us. And accordingly he determined, as far as he could, to love his neighbour with the bent and spirit of his master. “I sigh (said he) after my Saviour Jesus, desiring to imitate and follow him whither he pleaseth. I beseech you, by your prayers, obtain for me his spirit, to be my life, my wholelife. Sigh and groan for me after my God, that I may be wholly for him, in his Son, that I may follow him, and not live but by his Spirit.”4. Agreeably to this he endeavoured, in all the commerce he had with men, to unite himself most intimately to our Saviour, giving himself up as an instrument to be guided by his hand in the helping of others, beseeching him to breathe upon him his spirit of love, recommended so much in his word, but more in his actions, and to inflame him with this sacred fire which he hath kindled in his church, that he might be wholly consumed with it. He consulted him in all his doubts concerning it, begging him to inspire what, and how, and when, he should speak and act for the good of his neighbour; and that in him and by him it might all be done.*5. He looked upon men not according to their natural qualities, their beauty, nobility, riches, or worldly distinctions, but according to their more noble relations, and those common to all,viz.As creatures divine, the lively images of God, formed to praise and love him to all eternity; as purpled in the blood of Jesus, brothers and co-heirs with him, his inheritance bought with the price of his life, and a thousand pangs, and who therefore must be infinitely dear unto him, and most tenderly beloved of him.*In this capacity it was that he beheld men, and applied to their necessities. And hereby ashe was highly useful to his neighbour, so he did not prejudice but greatly advantage himself. He looked upon God and Christ in every man. He considered, it was they that demanded succour of him. And while he was performing with all his might whatever was necessary for the soul and body of the least of his brethren believed verily it was God and Christ to whom he rendered that assistance. And the same thought should all make use of, who would benefit their neighbour, without prejudice to themselves, otherwise, a man shall sooner lose his own soul, than lead another to God.7. The charity of this man of God, built on these foundations, was so enlarged, that it seemed to have no bounds; in that he loved not only all Christians, but all men, without excepting any.Thy commandment, saysDavid,is exceeding broad; the same dimensions had his charity; embracing the present and absent, domestics and strangers, friends and enemies, good and bad; esteeming all according to their degree, speaking (as he could) well of all, doing good to all, and ill to none.8. There was not any considerable good work of a public nature, done atParis, or within a great distance of it, wherein he had not a great share. There was no undertaking there, tending to the honour of God or good of men, of which he was not either the author, or promoter, or finisher, and very often all these together. Hewas one at all the meetings of piety; and of many the very soul. He kept correspondence throughout the whole kingdom, concerning works of charity, receiving letters from all parts, desiring his advice in all difficulties that occurred, in the erecting or perfecting hospitals, seminaries of religion, and fraternities of virtuous persons, associating together for the better applying themselves to their own and others salvation, and the managing all sorts of good works.9. FromCaenone writes of him thus: “M.de Rentywas our support and refuge in the execution of all our designs, relating to the service of God, the saving of souls, and the relief of the poor and distressed. To him we continually wrote, and from him we received counsel and succour on all occasions. Nor have we met with any since his death to whom we could have the like recourse in the things of God.” Another fromDijonwrites thus: “We cannot but acknowledge the great benefit this province has received fromM.de Renty. Wherever he came he hath wonderfully advanced all works of piety. We may truly say, that his days were filled with the fulness of God. Nor do we believe he lost one minute of time, in which he did not either speak or act something for his service.”10. He applied himself to the necessities of theEnglish, theIrish, the captives inBarbary, and of the missions into theLevant; took great pains for the support of the hospital atMarseilles;laboured much for the relief of galley-slaves, and contributed much to the advancing the affairs ofNew FranceinAmerica. He had a design likewise to purge all trades and manufactures from the corruptions which had grown upon them, so that men might live upon them like Christians; which thing he begun and perfected in two of them.11. The scripture he most studied, next the life of our blessed Saviour, to qualify himself for all good works, wasSt.Paul’s description of charity, in the13thchapter of his first epistle to theCorinthians. And whosoever is exercised in the virtues there described, will not run in vain, nor labour in vain. *Indeed the more any one is animated with this spirit, the more shall he advance holiness in others. Yea, though his words be few and ordinary. For our words do not derive their force from the mouth that speaks, but from the disposition of the heart, and the power of the spirit that dwells there.12. To qualify himself to be more extensively useful to his neighbourM.de Renty, to the natural abilities God had given him, and to the learning he had acquired in his youth, had by his industry added several smaller parts of knowledge: and that not only for his own use, but to teach them to others, whereby to help themselves. Yea, he abased himself to learn the meanest skill, which might be any way useful to his neighbour. One day inParishe carried afriend with him to a poor man, who got his living by making wicker-baskets. He there finished a basket which he had begun some days before, with design as soon as he had learned it, to teach some poor people in the country to make them, to help to get their living. He then left the basket with the poor man, and a piece of money for teaching him.13. Indeed he took upon him all shapes, transformed himself into all figures, condescended to all things for the good of his neighbour: all his thoughts, words and actions, being wholly cast in the mould of charity: *Which made him say one day, “Methinks my soul is all charity, and I am not able to express with what ardour and strange expansion my heart is renewed in the divine life of my Saviour, burning in love to all mankind.”

His Love of man.

Of his love to man in general.

1.THE grand exercise ofM.de Renty, was to apply and unite himself to our Saviour, and from that union and example to derive all his virtues and good works. To mould himself after him was his general course, both in his inward tempers and outward behaviour. He never took his eye off of this divine copy, but endeavoured to draw every line exactly, topencil his true likeness, and make him his native and perfect original.

2. This was the scope of all his designs and cares, and particularly that of his charity to his neighbour; for which he propounded our Saviour as his grand exemplar, weighing the affection he shewed for men; marking whathehad done, and whathehad suffered for them, howhesought after, and conversed with them; howheinstructed, comforted, and encouraged them, sometimes reproving, sometimes bearing with their infirmities; at all times carrying them in his bosom, yea, in the most intimate inclosure of his heart.

3. He well weighed what Christ had delivered concerning this virtue: that he had established it as the perfection of his law; that he had termed this command peculiarly his own; that he had expressly and solemnly bequeathed it to his followers, and enforced the execution of it upon them by all the strongest and most endearing ties; that he had made this virtue the distinctive character of those who were in reality his disciples; and that he had charged us to love our neighbour, according to the model, measure, and fashion that he had loved us. And accordingly he determined, as far as he could, to love his neighbour with the bent and spirit of his master. “I sigh (said he) after my Saviour Jesus, desiring to imitate and follow him whither he pleaseth. I beseech you, by your prayers, obtain for me his spirit, to be my life, my wholelife. Sigh and groan for me after my God, that I may be wholly for him, in his Son, that I may follow him, and not live but by his Spirit.”

4. Agreeably to this he endeavoured, in all the commerce he had with men, to unite himself most intimately to our Saviour, giving himself up as an instrument to be guided by his hand in the helping of others, beseeching him to breathe upon him his spirit of love, recommended so much in his word, but more in his actions, and to inflame him with this sacred fire which he hath kindled in his church, that he might be wholly consumed with it. He consulted him in all his doubts concerning it, begging him to inspire what, and how, and when, he should speak and act for the good of his neighbour; and that in him and by him it might all be done.

*5. He looked upon men not according to their natural qualities, their beauty, nobility, riches, or worldly distinctions, but according to their more noble relations, and those common to all,viz.As creatures divine, the lively images of God, formed to praise and love him to all eternity; as purpled in the blood of Jesus, brothers and co-heirs with him, his inheritance bought with the price of his life, and a thousand pangs, and who therefore must be infinitely dear unto him, and most tenderly beloved of him.

*In this capacity it was that he beheld men, and applied to their necessities. And hereby ashe was highly useful to his neighbour, so he did not prejudice but greatly advantage himself. He looked upon God and Christ in every man. He considered, it was they that demanded succour of him. And while he was performing with all his might whatever was necessary for the soul and body of the least of his brethren believed verily it was God and Christ to whom he rendered that assistance. And the same thought should all make use of, who would benefit their neighbour, without prejudice to themselves, otherwise, a man shall sooner lose his own soul, than lead another to God.

7. The charity of this man of God, built on these foundations, was so enlarged, that it seemed to have no bounds; in that he loved not only all Christians, but all men, without excepting any.Thy commandment, saysDavid,is exceeding broad; the same dimensions had his charity; embracing the present and absent, domestics and strangers, friends and enemies, good and bad; esteeming all according to their degree, speaking (as he could) well of all, doing good to all, and ill to none.

8. There was not any considerable good work of a public nature, done atParis, or within a great distance of it, wherein he had not a great share. There was no undertaking there, tending to the honour of God or good of men, of which he was not either the author, or promoter, or finisher, and very often all these together. Hewas one at all the meetings of piety; and of many the very soul. He kept correspondence throughout the whole kingdom, concerning works of charity, receiving letters from all parts, desiring his advice in all difficulties that occurred, in the erecting or perfecting hospitals, seminaries of religion, and fraternities of virtuous persons, associating together for the better applying themselves to their own and others salvation, and the managing all sorts of good works.

9. FromCaenone writes of him thus: “M.de Rentywas our support and refuge in the execution of all our designs, relating to the service of God, the saving of souls, and the relief of the poor and distressed. To him we continually wrote, and from him we received counsel and succour on all occasions. Nor have we met with any since his death to whom we could have the like recourse in the things of God.” Another fromDijonwrites thus: “We cannot but acknowledge the great benefit this province has received fromM.de Renty. Wherever he came he hath wonderfully advanced all works of piety. We may truly say, that his days were filled with the fulness of God. Nor do we believe he lost one minute of time, in which he did not either speak or act something for his service.”

10. He applied himself to the necessities of theEnglish, theIrish, the captives inBarbary, and of the missions into theLevant; took great pains for the support of the hospital atMarseilles;laboured much for the relief of galley-slaves, and contributed much to the advancing the affairs ofNew FranceinAmerica. He had a design likewise to purge all trades and manufactures from the corruptions which had grown upon them, so that men might live upon them like Christians; which thing he begun and perfected in two of them.

11. The scripture he most studied, next the life of our blessed Saviour, to qualify himself for all good works, wasSt.Paul’s description of charity, in the13thchapter of his first epistle to theCorinthians. And whosoever is exercised in the virtues there described, will not run in vain, nor labour in vain. *Indeed the more any one is animated with this spirit, the more shall he advance holiness in others. Yea, though his words be few and ordinary. For our words do not derive their force from the mouth that speaks, but from the disposition of the heart, and the power of the spirit that dwells there.

12. To qualify himself to be more extensively useful to his neighbourM.de Renty, to the natural abilities God had given him, and to the learning he had acquired in his youth, had by his industry added several smaller parts of knowledge: and that not only for his own use, but to teach them to others, whereby to help themselves. Yea, he abased himself to learn the meanest skill, which might be any way useful to his neighbour. One day inParishe carried afriend with him to a poor man, who got his living by making wicker-baskets. He there finished a basket which he had begun some days before, with design as soon as he had learned it, to teach some poor people in the country to make them, to help to get their living. He then left the basket with the poor man, and a piece of money for teaching him.

13. Indeed he took upon him all shapes, transformed himself into all figures, condescended to all things for the good of his neighbour: all his thoughts, words and actions, being wholly cast in the mould of charity: *Which made him say one day, “Methinks my soul is all charity, and I am not able to express with what ardour and strange expansion my heart is renewed in the divine life of my Saviour, burning in love to all mankind.”

SECTIONII.His charity to the poor.*1.WITH regard to the poor,M.de Renty’s thoughts stayed not on their habit or outward appearance; but passing further, he beheld under these, with the eye of faith, Jesus Christ present and dwelling in them. And as he burned with an ardent affection to our Lord,so he loved them tenderly, succoured them with all his might, and left nothing unattempted for their sakes. And with these eyes, not those of nature, must every one behold the poor, that will love them indeed, and have bowels of compassion for them.2. From the year 1641, he invited to dinner two poor men twice a week, onTuesdaysandFridays. But increase of business obliged him five or six years after to reduce it to one day, commonlyThursday; when he invited three; and willing to join spiritual alms to corporal, he sought out such as seemed most to need instruction. To this end, while atParis, after his morning devotions, he went toSt.Anthony’s gate, and took such as were newly arrived, whom courteously saluting, he brought home (in winter to the fire) made them sit down, and with a cordial affection, which appeared in his whole behaviour, instructed them in the chief points of Christianity. While they sat at table, he served them himself, setting before them with his own hands the dishes brought in by his servants and children. After dinner, he waited on them himself to the gate, and dismissed them with an alms. This he continued to his death, and when he could not do it in person, his lady did the same to so many poor women.3. Besides many other charities at his own house, he endeavoured the general relief of all the poor inParis, and the parts adjacent; busiedhimself to understand their wants, studied ways of redress, and carefully pursued them. What he could not accomplish himself, he commended to others, spake for them, begged for them, bought necessaries for them; laboured to establish settled courses of living for men and children that were destitute, and when he could not at present provide for them abroad, maintained them at his own house till he could.4. He was the first that motioned some relief for the poorEnglish, driven by persecution out their own country. He engaged persons of quality in the purchasing of lands for their subsistence. When it was done, himself undertook the charge of distributing one part of this charity. This he performed, monthly, going to them a foot, and commonly alone entering their chamber, he saluted them with all tenderness and respect, and gave them their allowance wrapt up in a paper.*5. In all his visits to the poor, after a general survey of their wants, he examined in particular as well their spiritual as bodily necessities; and endeavoured in the first place to mark their inclinations, their passions, their ill habits; what vices were predominant in them, and what were their chief infirmities: that like a prudent physician he might apply fit remedies, and teach them how to make the true use of their poverty.6. As to their temporal necessities, he considered the capacity, industry, trade or employment of each: for tradesmen, he considered what tools or materials were necessary to set them to work. These he provided, either redeeming their own, or buying new. He then gave them provisions for two or three days, and provided them work not only for themselves, but also for their wives and children. Afterwards he bought some of their work, which he bestowed in alms upon others, and took orders for the quick sale of the rest, coming to them from time♦to time to see if all went well, and encourage them to take pains.♦supplied missing word “to”7. To these we may add, his charity to poor prisoners, whom he visited, comforted, and relieved, and when he found it expedient for them, (which he always first considered) used all means for their enlargement.8. There was inLow-Normandy, one who had been a prisoner for several years, and tho’ innocent, was in great extremity. Many had endeavoured his release but without success, because of a powerful adversary. The thing being commended toM.de Renty, after a just information of the case, he committed the prosecution of it to his own advocate, made a report of it to the council, and went frequently in person to sollicit it.9. But notwithstanding, perceiving the poor man’s cause to hang long, he changed his purpose, and writ to his adversary, offering, if the business might be referred to him, to take a journey intoNormandyimmediately. When he came to the town, he went directly to the prison, and after an exhortation to the prisoners, seconded by his alms, he told the poor man his design, and exhorted him to pray to God for a blessing on his endeavours, and to rest in hope that by some means or other he should shortly be delivered.10. He then went to the other’s house; whence he returned to the prison for information on some difficulties that occurred. Finding all the prisoners together at their usual devotions, he waited till they had done. Having then received information, he went back to the other, with whom he came to such an agreement, that this poor man, after a world of misery, during nine years imprisonment, was at length set at liberty. He maintained him eight days at his own house, advising and exhorting him every evening: and at his departure persuaded him to go and see his (former) adversary; whom he now found as tractable and friendly, as before he had been severe.

His charity to the poor.

*1.WITH regard to the poor,M.de Renty’s thoughts stayed not on their habit or outward appearance; but passing further, he beheld under these, with the eye of faith, Jesus Christ present and dwelling in them. And as he burned with an ardent affection to our Lord,so he loved them tenderly, succoured them with all his might, and left nothing unattempted for their sakes. And with these eyes, not those of nature, must every one behold the poor, that will love them indeed, and have bowels of compassion for them.

2. From the year 1641, he invited to dinner two poor men twice a week, onTuesdaysandFridays. But increase of business obliged him five or six years after to reduce it to one day, commonlyThursday; when he invited three; and willing to join spiritual alms to corporal, he sought out such as seemed most to need instruction. To this end, while atParis, after his morning devotions, he went toSt.Anthony’s gate, and took such as were newly arrived, whom courteously saluting, he brought home (in winter to the fire) made them sit down, and with a cordial affection, which appeared in his whole behaviour, instructed them in the chief points of Christianity. While they sat at table, he served them himself, setting before them with his own hands the dishes brought in by his servants and children. After dinner, he waited on them himself to the gate, and dismissed them with an alms. This he continued to his death, and when he could not do it in person, his lady did the same to so many poor women.

3. Besides many other charities at his own house, he endeavoured the general relief of all the poor inParis, and the parts adjacent; busiedhimself to understand their wants, studied ways of redress, and carefully pursued them. What he could not accomplish himself, he commended to others, spake for them, begged for them, bought necessaries for them; laboured to establish settled courses of living for men and children that were destitute, and when he could not at present provide for them abroad, maintained them at his own house till he could.

4. He was the first that motioned some relief for the poorEnglish, driven by persecution out their own country. He engaged persons of quality in the purchasing of lands for their subsistence. When it was done, himself undertook the charge of distributing one part of this charity. This he performed, monthly, going to them a foot, and commonly alone entering their chamber, he saluted them with all tenderness and respect, and gave them their allowance wrapt up in a paper.

*5. In all his visits to the poor, after a general survey of their wants, he examined in particular as well their spiritual as bodily necessities; and endeavoured in the first place to mark their inclinations, their passions, their ill habits; what vices were predominant in them, and what were their chief infirmities: that like a prudent physician he might apply fit remedies, and teach them how to make the true use of their poverty.

6. As to their temporal necessities, he considered the capacity, industry, trade or employment of each: for tradesmen, he considered what tools or materials were necessary to set them to work. These he provided, either redeeming their own, or buying new. He then gave them provisions for two or three days, and provided them work not only for themselves, but also for their wives and children. Afterwards he bought some of their work, which he bestowed in alms upon others, and took orders for the quick sale of the rest, coming to them from time♦to time to see if all went well, and encourage them to take pains.

♦supplied missing word “to”

♦supplied missing word “to”

♦supplied missing word “to”

7. To these we may add, his charity to poor prisoners, whom he visited, comforted, and relieved, and when he found it expedient for them, (which he always first considered) used all means for their enlargement.

8. There was inLow-Normandy, one who had been a prisoner for several years, and tho’ innocent, was in great extremity. Many had endeavoured his release but without success, because of a powerful adversary. The thing being commended toM.de Renty, after a just information of the case, he committed the prosecution of it to his own advocate, made a report of it to the council, and went frequently in person to sollicit it.

9. But notwithstanding, perceiving the poor man’s cause to hang long, he changed his purpose, and writ to his adversary, offering, if the business might be referred to him, to take a journey intoNormandyimmediately. When he came to the town, he went directly to the prison, and after an exhortation to the prisoners, seconded by his alms, he told the poor man his design, and exhorted him to pray to God for a blessing on his endeavours, and to rest in hope that by some means or other he should shortly be delivered.

10. He then went to the other’s house; whence he returned to the prison for information on some difficulties that occurred. Finding all the prisoners together at their usual devotions, he waited till they had done. Having then received information, he went back to the other, with whom he came to such an agreement, that this poor man, after a world of misery, during nine years imprisonment, was at length set at liberty. He maintained him eight days at his own house, advising and exhorting him every evening: and at his departure persuaded him to go and see his (former) adversary; whom he now found as tractable and friendly, as before he had been severe.

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