CHAPTERIX.

SECTIONIII.His charity to the sick.1.IF his charity to the poor was thus great, it was still greater to such poor as were sick. He was not content to assist these in one or two ways; but they found in him, and often in one visit, a benefactor, a physician, apothecary, surgeon, a pastor, friend and servant.2. In the year 1641, he learned to let blood, and several parts of surgery. He acquainted himself likewise with the manner of making up most sorts of medicines; and he consulted with a physician, by whom he was instructed in the principal parts of the art of physic. Whenever he went abroad, he had with him a surgeon’s box, and powders for the cure of most ordinary diseases; which he used with great dexterity, and with equal prudence, never advancing beyond his knowledge.3. In his visits to the sick, he never♦shunned any service necessary for them, and in his power to perform; as making their beds, helping them to bed, making their fire, setting in order their little houshold-stuff; hoping thereby to win upon their affections, and draw them to God with more facility.♦“shuned” replaced with “shunned”4. In every family he took an opportunity to enquire whether God was served there? And whether any quarrels or differences were among them, which he took care to make up without delay. And he never left any without providing for all their necessities, which he took notice of with incredible diligence, sweetness, and respect; dispensing with other business, that he might have time to hear all their complaints.5. Neither did he only visit the sick, but they also sought him, and would find him out wheresoever he came, if they were able to go abroad. The sick, the weak, the lame, or otherwise infirm, flocked to him from all quarters: he might often be seen encompassed with them; some requesting his medicines, some his alms, some his counsel. He treated all, as a true disciple of his great master, with the like diffusive charity; and stood in the midst of them with the like goodness and patience, endeavouring to do good, and to minister comfort to all.6. Nor did his charity decline the care of those diseases which nature cannot behold without horror and aversion. During his stay atDijon, he was informed of one, who having been among a company of soldiers, was left by them in so noisome a condition, that none would come near her, and the person where she lodged was going to turn her out of doors. He went instantly to the house, perswaded them to keep her there, and hired a woman to attend her. Then he providedher proper physic and nourishment, which he brought her with his own hands: in the mean time, reading to her every day, instructing and comforting her. By this means he at length not only retrieved her from the jaws of death, but induced her to spend the rest of her life in a virtuous and Christian manner.

His charity to the sick.

1.IF his charity to the poor was thus great, it was still greater to such poor as were sick. He was not content to assist these in one or two ways; but they found in him, and often in one visit, a benefactor, a physician, apothecary, surgeon, a pastor, friend and servant.

2. In the year 1641, he learned to let blood, and several parts of surgery. He acquainted himself likewise with the manner of making up most sorts of medicines; and he consulted with a physician, by whom he was instructed in the principal parts of the art of physic. Whenever he went abroad, he had with him a surgeon’s box, and powders for the cure of most ordinary diseases; which he used with great dexterity, and with equal prudence, never advancing beyond his knowledge.

3. In his visits to the sick, he never♦shunned any service necessary for them, and in his power to perform; as making their beds, helping them to bed, making their fire, setting in order their little houshold-stuff; hoping thereby to win upon their affections, and draw them to God with more facility.

♦“shuned” replaced with “shunned”

4. In every family he took an opportunity to enquire whether God was served there? And whether any quarrels or differences were among them, which he took care to make up without delay. And he never left any without providing for all their necessities, which he took notice of with incredible diligence, sweetness, and respect; dispensing with other business, that he might have time to hear all their complaints.

5. Neither did he only visit the sick, but they also sought him, and would find him out wheresoever he came, if they were able to go abroad. The sick, the weak, the lame, or otherwise infirm, flocked to him from all quarters: he might often be seen encompassed with them; some requesting his medicines, some his alms, some his counsel. He treated all, as a true disciple of his great master, with the like diffusive charity; and stood in the midst of them with the like goodness and patience, endeavouring to do good, and to minister comfort to all.

6. Nor did his charity decline the care of those diseases which nature cannot behold without horror and aversion. During his stay atDijon, he was informed of one, who having been among a company of soldiers, was left by them in so noisome a condition, that none would come near her, and the person where she lodged was going to turn her out of doors. He went instantly to the house, perswaded them to keep her there, and hired a woman to attend her. Then he providedher proper physic and nourishment, which he brought her with his own hands: in the mean time, reading to her every day, instructing and comforting her. By this means he at length not only retrieved her from the jaws of death, but induced her to spend the rest of her life in a virtuous and Christian manner.

SECTIONIV.His zeal for the salvation of his neighbour.1.M.de Rentybeing continually inflamed with the love of God, incessantly sought always, and used all means to make him more known and loved by all men, both here and eternally. And this his zeal had no bounds; it extended not only to allFrance, but to all the world; insomuch that he said to an intimate friend, “I am ready to serve all men, not excepting one, and to lay down my life for any one.” He earnestly desired to enlighten with the knowledge of God, and inflame with his love, the whole world; of whichParisbeing as it were an epitome, he went through all the quarters and streets of that vast city, searching out what he could remove or bring in, for the glory of God, and salvation of souls. And the same spirit which moved him hereto, blest his endeavoursto rectify what was amiss, and to strengthen what was right. *This he did in so many several ways, as a man would think it impossible: but what cannot a man do that is zealous, disinterested, and full of God?2. He performed what possibly he could in his own person, not sparing any pains, nor losing one moment: and where his power fell short, he engaged others: and in all places he laboured, as much as in him lay, to induce such as desired to follow Christ, to join together, and assist one another in working out both their own and their neighbour’s salvation. Many such societies he established atCaen, at♦Amiens, atDijon, and in several parts ofBurgundy; whose endeavours being animated by a true zeal for God, were blessed with unexpected success.♦“Amines” replaced with “Amiens”3. To arm one who was thus engaged, against the difficulties he met with, he writ to him thus:“I am very sensible of the present storms that you endure; though there is no reason why men should alarm you thus, seeing they have no cause of reproach from your design, nor have you done any thing against the gospel: yet I do not wonder at these crosses. ’Tis sufficient to know that you desire to follow Jesus Christ: therefore you must reckon contradiction to be your portion in these days of your flesh. Only be firm in your confidence in our Lord, suffering none of these storms to trouble you, or to obscure that light which hath moved you to, and guarded you inthis business. God deliver you from the reasonings of flesh and blood, which at such times are apt to multiply upon us: be assured, that if you hearken not to them, God will manifest himself unto you; he will comfort and fortify you in faith, and in experience of the gift of his holy Spirit.”4. To another he writ thus: “Blessed for ever be the Holy Jesus, for the good beginning of those you mention. If the other had a little more courage to break her fetters, it would be a great step: and surely there needs not so much deliberation to give up ourselves to him, although he be to theJewsa stumbling-block, and to theGreeksfoolishness. Not that God hath any need of our good parts or excellent qualities, who commonly confounds the wisdom of the wise, by little things which he chuseth. Blessed be that littleness which is accounted weakness, and yet overthroweth all the power and prudence of the world.”*5. We mentioned before his endeavour to reform trades from the abuses and corruptions which, in process of time, they had contracted, and to sanctify them, that some at least in each might live like the primitive Christians, in common; deducting from their flock only their necessary maintenance, and bestowing the rest on the poor. And, at length, he in part effected it; so that there are now two companies inParis, one of taylors, the other of shoemakers, and ofthese in several quarters of the city, (and the like there are atThoulouse) who live in community; rising, eating, working and praying together morning and evening: calling each other brothers, and living together in the strictest unity and concord.6. Passing one day by the hospital ofSt.Gervase, and hearing it was devoted to the lodging of poor travellers, he desired leave of the superior to instruct them, in the evening when they♦were met together. And this he did from that time, every night, coming thither on foot, and commonly alone, summer and winter. After instructing them, he joined with them in prayer, which he concluded with his alms. And this he continued many years, till some Churchmen, moved by his example, undertook that work, which they continue to this day.♦“where” replaced with “were”*7. His tenderness of heart to these poor people was exceeding great, joined with such humility as cannot easily be expressed. When he met any one at the hospital, he saluted him with great respect, put him before him, and talked with him bare-headed. If any kneeled to him, he did the like to them, and continued on his knees till they rose first. One of them observing him diligently, and knowing him to be the Lord of the place where he himself lived, was deeply affected at the sight, and came and fell at his feet:M.de Rentydid the like to him,and continued in that posture a long time, resolving not to rise before the poor man.*8. Going one day to visit the holy place ofMonmatre, after his prayers said in the church, he retired into a desolate part of the mountain, near a little spring. There he kneeled down to prayer, and that ended, dined on a piece of bread and a draught of water. After dinner he took out his testament, and read a chapter on his knees, bare-headed, with extraordinary reverence. Just then came a poor man, saying his prayers.M.de Rentyrose up to salute him, and fell into a discourse with him concerning God, and that so powerfully, that the poor man striking his breast, fell down upon the ground to adore that great God. Immediately after, came a poor maid to draw water at the well, whom he asked, What she was? She answered, a servant, “But do you know, said he, you are a Christian, and to what end you was created?” Whence he took occasion so to instruct her, that confessing she had never before thought of the end of her creation, she promised from thenceforth deeply to consider, and seriously to pursue it.9. In his first return fromDijon, he stopped three or four times in the way, to instruct the poor passengers; and once went out of the road, to shew some labourers in the field, how to sanctify the work they were about.10. A young maid inParis, having been very cruelly used by her uncle, fell into such a disorder, that in a fury she accused our Saviour as the cause of her misery, for abandoning her to such a man. In this horrible condition, she received the sacrament several times in a day; on purpose to do despight to our Saviour, and provoke him to finish her destruction.M.de Rentywas no sooner informed of this, than he hasted to find her out; as he did, after eight days search, in the very act of communicating. He immediately conveyed her thence, and took so great care both of her soul and body, that she returned to herself, and gave ample testimonies of her repentance.11. As the design of advancing the salvation of men, is attended with much doing and much suffering, it is necessary for him that undertakes it, to fortify himself with courage and patience; and both these were most eminently inM.de Renty, being, in the first place, full of courage, resolute, and laborious; employing his body as if he had two more in reserve when that was spent; dispatching more business in one half-hour, than others did in many days. Very bold he was in entering upon difficulties, and quick in extricating himself from them.12. A lady who had left much to pious uses, made him her executor. Being informed, her friends, men of eminent power, were much displeased, he replied, “I never moved her to bestowany of her estate this way; but since her piety has prompted her to it, I shall not be dismayed with any power that shall oppose it: my care is to perform her will, and for other things I take no thought.”13. Seeing one day some gentlemen fighting, he threw himself between their swords, laying hold on those who seemed most outrageous. At first they quarrelled with him; but in a short time were friends, both with him, and with one another.*14. His zeal was accompanied, secondly, with unparalleled patience; a virtue highly requisite for him that would save the souls of men; seeing he must endeavour to win their hearts, at which he is to make his first entrance; not following his own will or inclinations, but theirs; becoming all things to all men; waiting long for their conversion, and attending (without being tired and discouraged, though by all his labour he should gain but little ground) the favourable moments wherein they may yield to his motives. He must, like this holy man, not only be willing to endure hunger, thirst, heat, cold, wet, weariness and other outward pains, inseparably attendant on employments of this nature; but also the importunities, complaints, passions, the repulses, the contempts and injuries that are continually to be expected in them.15. While he was employed in instructing the poor travellers in the hospital ofSt.Gervase, aman who was settled there, looking upon it as an intrusion into his office, came to him, as he was in the midst of the poor, and with many injurious and reproachful words, forbad him to come any more.M.de Rentyhaving heard him without any emotion, replied, “The poor people had much need of instruction; and since he would not be at the pains of it himself, he prayed him not to hinder one that would.” This did not satisfy him at all, but he came four days together to drive outM.de Renty, interrupting him as soon as he began; but he still received him with the same spirit, and at length overcame evil with good.16. One day he visited a person who, from a groundless suspicion, had cruelly used his wife; who understanding his business, entertained him very coarsely, giving him much opprobrious language, lifting up his hand to strike him, and offering to thrust him out of doors.M.de Rentyreplied not one word, but after some time, drew near again, embraced him, and accosted him with such soft language, that he was perswaded, at length, to go to confession, which he had not done in twelve years before, and to be fully reconciled to his wife; insomuch that he lived and died a good Christian.17. Another time, visiting a poor, old man that was sick, he began, as usual, to speak of spiritual things. But the old man, instead of listning, fell into a passion, telling him, he understoodthose things better than he.M.de Rentytold him, he would be glad to be instructed; and after a great deal of patience, and attention, taking advantage from some things in that weak discourse, to convince and inform him better, he proceeded so happily, that the rest of his days he led a truly Christian life.18. His patience in bearing with the faults and imperfections of others, as it was truly exemplary, so it never took away, or weakened his desire to correct them, for which he only waited a proper occasion. When he intended to reprove another, he commonly first accused himself, to prepare them by his example. Having such an intention, he began a discourse of that openness with which Christians ought to tell one another the truth; for want of which we grow grey in our vices, and often carry them with us to our graves; saying, “He should hold himself♦extremely obliged to any who would shew him that kindness. His friend finding his heart exceedingly softened, besought him to deal freely and plainly with him, in telling him whatsoever he saw amiss in him; which thing then he did.”♦“extreamly” replaced with “extremely”*19. But his patience did not in the least break in upon that fortitude, which is often requisite in the things of God, for the good of our neighbour, and for the worthy preserving of our just authority. He knew severity must be used sometimes, especially when we have to do with stubborn offenders; and accordingly advised a friend, concerning a third person, “Take heedof humbling yourself before that man; the abasing yourself in this case, would both prejudice him, and the cause of God. Reprove him severely and roundly.”20. And not in these instances only, but in all others, his zeal was accompanied both with freedom and prudence. For though his humility has concealed many of his inward graces and outward actions, yet many likewise has his zeal brought to light, where he judged it necessary for the glory of God, or the good of his neighbour: concerning which he thus wrote to a virtuous lady:“Give me leave to speak my thoughts of that liberty we ought to use, in communicating freely the gifts of God bestowed upon us, to such persons as may reap fruit from them; not stifling them in ourselves, whereby we obstruct a second fruit, which God expects from his graces. *We should consider ourselves set in the world as a chrystal, which, placed in the middle of the universe, would give free passage to all the light which it receives from above: so ought we to impart all the talents we receive, and this without disguise, or the least claim of propriety.*“Farther: as the chrystal, if several torches were set under it, would transmit the beams of them all towards heaven: so whatever honours or commendations we receive from below, should freely pass through us up to God; for God hath therefore bestowed upon us such thingsas are praise-worthy, not that the praise thereof should rest upon us, but that it may pass through us to him, that he may♦be blessed and praised in all things.”♦inserted skipped word “be”21. Yet his zeal, though free, was not so indiscreet, as to be its own herald upon every appearance of doing good; but was very circumspect in weighing all circumstances. Accordingly, in the same letter, he gives this wise advice, touching the order and measure which are necessary to be observed in this communication.“To some, we must lay open our hearts freely and exactly; to others more reservedly; to others we should be altogether locked up, concealing from them what we see no disposition in them to make a good use of.”*22. Zeal indeed should be always attended with prudence, to consider things well, and execute them in the best manner; to prevent mischiefs, or redress them with as much of sweetness, and as little acrimony as possible: and in desperate cases, or where the cure would prove worse than the disease, to suffer and pass them over; some souls having defects, as it were, incorrigible, which God permits to perfect them by humility; and others likewise, that have an intercourse with them, by patience and charity.*23. One great point of prudence requisite in a zealous man, is, neither to hurt his body by too much labour, nor his mind with too much business. As to the latter of these,M.de Rentytook especial care, so to manage all his works of charity, that his piety might not be hindered but advanced thereby, indispensably performing all his exercises of devotion; and while he conversed most with his neighbour, reserving a considerable part, both of the day and night, for conversing with God. As to the other, he thus expressed himself to a clergyman, who had impaired his health by extreme labour:“Give me leave, Sir, to tell you plainly, that you should not impose too much upon yourself, lest for want of moderation, you render yourself altogether unserviceable. The enemy usually takes no small advantage of such free and well-disposed natures; you are not your own, but a debtor to all men. Preserve yourself therefore, not by indulging your body, but by laying upon it no more than it is able to bear.”24. Being atCitry, in the latter end of the year 1642, he had a strong impression upon his spirit, that at his return toParis, he should find a new employment about the poor, and be much taken up therein. Accordingly, two days after his return thither, some persons came to advise with him, about a course of relieving all such poor in the city, as were ashamed to beg. He undertook to visit a fourth part of them, and to assist them according to their necessities. An employment sufficient to take up the whole time of one man, which yet he performed, notwithstanding the multitude of his other occupations; sothat we must say, without a special assistance, he could not have done and suffered what he did; but God, who hath limited our strength of body, can increase it when and how he pleaseth.25. Sometimes he received before-hand only a present impulse of something to be done, without any particular discovery. As when he was much pressed in spirit to go toPontois, without understanding any reason for it; yet, believing it to be the call of God, he immediately undertook the journey; where unexpectedly he met with a nobleman of great quality, who was come from a province far distant, on purpose to be instructed byM.de Renty, how to serve God, which he had, till then, little known, and less practised.26. But though this great servant of God had an excellent faculty of assisting all, yet was he more eminently assistant to some particular persons, for the healing their souls, and leading them on apace in the narrow way of perfection. I shall mention one only, the Countess ofChatres, who being deep in the affections of the world, as are most young ladies of her quality, it pleased God to inspire her with a desire to ask advice ofM.de Renty; this he gave her with so happy success, that he himself was astonished at it. In less than a year, she was so perfectly disengaged from all those little conveniences and accommodations, which our ladies perswade themselves are absolutely necessary, that one offeringher something of this kind, which she was formerly fond of, she answered, “I thank God, I have quitted this, and many more things, for the love of God, and yet find no want at all.”27. God gave him light to discern her proper way, how to renounce herself, and advance in the paths of solid virtue, and to support her in great inward afflictions. And she, on her part, resigned up herself to his guidance, and forced herself to put his advice in execution: a thing very requisite in those who would make use of the conduct of others to good purpose.*28. Though this happy intercourse, accompanied with such signal blessings, had contracted a strict and perfect friendship between them, yet he was very wary and reserved in his conversation with her; visiting her only when the work of God required it, and neither speaking nor staying with her any longer than was precisely necessary. This she thought a little harsh, and complained of it to a friend, whom she knew to have some power with him, saying, “M.de Rentyextremely mortifies me with his civilities and reservedness. I have great need to see him often, and yet cannot obtain it. Nay, when we are together, he will not sit down, except when I am sick, or not able to stand any longer; and always with his hat in his hand. I beg you to tell him, what out of respect I dare not, what inquietude I suffer, to see his behaviour such towardme, who ought to be continually under his feet.”The person acquainting him with this, he answered, “I proceed in this manner because my duty to God and to the Countess ofChatresrequire it. My Saviour obliges me to converse with her; but I must do no more than what is necessary, and so retire, for which this posture is most convenient. If we sat down, we should forget ourselves, and talk more than is necessary, and perhaps pass on to things unprofitable: therefore we ought both to stand upon our guard.”29. Those who undertake the conduct of souls, ought seriously to consider this answer; and to be fully persuaded, that the business does not consist in speaking much to them, but in disposing them to speak to God, and in making them fit for God to speak to them.30. In the year 1647, having visited one afflicted with great pains, he thus writ to his director:“I have been with the person you know of, and have told her what I thought suitable to her condition. I acquainted her how we ought to lay this sure foundation, that we are nothing but weakness and misery itself; and that God from this insufficiency of ourselves to all good, means to extract humility and diffidence of ourselves, obliging us thereby to fly to his Son, to findstrength in Him, and a remedy for all our miseries.“As concerning myself, I have not much to say. Only I find within myself, by the mercy of God, a great tranquility in his presence, through the Spirit of Jesus Christ, and such an inward experience of eternal life, as I am not able to express. Yet I find myself, so naked and barren that I wonder at the condition I am in, and by which I discourse. In my converse with this person, I begun my speech, not knowing how to pursue it. After the second sentence I had not the least foresight of what should be the third; and so of the rest. Not but that I seem to have a perfect knowledge of the things I speak, in such a manner as I am capable of it. But I only utter what is given me, and in the same way as it is communicated, I communicate it to others.”

His zeal for the salvation of his neighbour.

1.M.de Rentybeing continually inflamed with the love of God, incessantly sought always, and used all means to make him more known and loved by all men, both here and eternally. And this his zeal had no bounds; it extended not only to allFrance, but to all the world; insomuch that he said to an intimate friend, “I am ready to serve all men, not excepting one, and to lay down my life for any one.” He earnestly desired to enlighten with the knowledge of God, and inflame with his love, the whole world; of whichParisbeing as it were an epitome, he went through all the quarters and streets of that vast city, searching out what he could remove or bring in, for the glory of God, and salvation of souls. And the same spirit which moved him hereto, blest his endeavoursto rectify what was amiss, and to strengthen what was right. *This he did in so many several ways, as a man would think it impossible: but what cannot a man do that is zealous, disinterested, and full of God?

2. He performed what possibly he could in his own person, not sparing any pains, nor losing one moment: and where his power fell short, he engaged others: and in all places he laboured, as much as in him lay, to induce such as desired to follow Christ, to join together, and assist one another in working out both their own and their neighbour’s salvation. Many such societies he established atCaen, at♦Amiens, atDijon, and in several parts ofBurgundy; whose endeavours being animated by a true zeal for God, were blessed with unexpected success.

♦“Amines” replaced with “Amiens”

3. To arm one who was thus engaged, against the difficulties he met with, he writ to him thus:

“I am very sensible of the present storms that you endure; though there is no reason why men should alarm you thus, seeing they have no cause of reproach from your design, nor have you done any thing against the gospel: yet I do not wonder at these crosses. ’Tis sufficient to know that you desire to follow Jesus Christ: therefore you must reckon contradiction to be your portion in these days of your flesh. Only be firm in your confidence in our Lord, suffering none of these storms to trouble you, or to obscure that light which hath moved you to, and guarded you inthis business. God deliver you from the reasonings of flesh and blood, which at such times are apt to multiply upon us: be assured, that if you hearken not to them, God will manifest himself unto you; he will comfort and fortify you in faith, and in experience of the gift of his holy Spirit.”

4. To another he writ thus: “Blessed for ever be the Holy Jesus, for the good beginning of those you mention. If the other had a little more courage to break her fetters, it would be a great step: and surely there needs not so much deliberation to give up ourselves to him, although he be to theJewsa stumbling-block, and to theGreeksfoolishness. Not that God hath any need of our good parts or excellent qualities, who commonly confounds the wisdom of the wise, by little things which he chuseth. Blessed be that littleness which is accounted weakness, and yet overthroweth all the power and prudence of the world.”

*5. We mentioned before his endeavour to reform trades from the abuses and corruptions which, in process of time, they had contracted, and to sanctify them, that some at least in each might live like the primitive Christians, in common; deducting from their flock only their necessary maintenance, and bestowing the rest on the poor. And, at length, he in part effected it; so that there are now two companies inParis, one of taylors, the other of shoemakers, and ofthese in several quarters of the city, (and the like there are atThoulouse) who live in community; rising, eating, working and praying together morning and evening: calling each other brothers, and living together in the strictest unity and concord.

6. Passing one day by the hospital ofSt.Gervase, and hearing it was devoted to the lodging of poor travellers, he desired leave of the superior to instruct them, in the evening when they♦were met together. And this he did from that time, every night, coming thither on foot, and commonly alone, summer and winter. After instructing them, he joined with them in prayer, which he concluded with his alms. And this he continued many years, till some Churchmen, moved by his example, undertook that work, which they continue to this day.

♦“where” replaced with “were”

*7. His tenderness of heart to these poor people was exceeding great, joined with such humility as cannot easily be expressed. When he met any one at the hospital, he saluted him with great respect, put him before him, and talked with him bare-headed. If any kneeled to him, he did the like to them, and continued on his knees till they rose first. One of them observing him diligently, and knowing him to be the Lord of the place where he himself lived, was deeply affected at the sight, and came and fell at his feet:M.de Rentydid the like to him,and continued in that posture a long time, resolving not to rise before the poor man.

*8. Going one day to visit the holy place ofMonmatre, after his prayers said in the church, he retired into a desolate part of the mountain, near a little spring. There he kneeled down to prayer, and that ended, dined on a piece of bread and a draught of water. After dinner he took out his testament, and read a chapter on his knees, bare-headed, with extraordinary reverence. Just then came a poor man, saying his prayers.M.de Rentyrose up to salute him, and fell into a discourse with him concerning God, and that so powerfully, that the poor man striking his breast, fell down upon the ground to adore that great God. Immediately after, came a poor maid to draw water at the well, whom he asked, What she was? She answered, a servant, “But do you know, said he, you are a Christian, and to what end you was created?” Whence he took occasion so to instruct her, that confessing she had never before thought of the end of her creation, she promised from thenceforth deeply to consider, and seriously to pursue it.

9. In his first return fromDijon, he stopped three or four times in the way, to instruct the poor passengers; and once went out of the road, to shew some labourers in the field, how to sanctify the work they were about.

10. A young maid inParis, having been very cruelly used by her uncle, fell into such a disorder, that in a fury she accused our Saviour as the cause of her misery, for abandoning her to such a man. In this horrible condition, she received the sacrament several times in a day; on purpose to do despight to our Saviour, and provoke him to finish her destruction.M.de Rentywas no sooner informed of this, than he hasted to find her out; as he did, after eight days search, in the very act of communicating. He immediately conveyed her thence, and took so great care both of her soul and body, that she returned to herself, and gave ample testimonies of her repentance.

11. As the design of advancing the salvation of men, is attended with much doing and much suffering, it is necessary for him that undertakes it, to fortify himself with courage and patience; and both these were most eminently inM.de Renty, being, in the first place, full of courage, resolute, and laborious; employing his body as if he had two more in reserve when that was spent; dispatching more business in one half-hour, than others did in many days. Very bold he was in entering upon difficulties, and quick in extricating himself from them.

12. A lady who had left much to pious uses, made him her executor. Being informed, her friends, men of eminent power, were much displeased, he replied, “I never moved her to bestowany of her estate this way; but since her piety has prompted her to it, I shall not be dismayed with any power that shall oppose it: my care is to perform her will, and for other things I take no thought.”

13. Seeing one day some gentlemen fighting, he threw himself between their swords, laying hold on those who seemed most outrageous. At first they quarrelled with him; but in a short time were friends, both with him, and with one another.

*14. His zeal was accompanied, secondly, with unparalleled patience; a virtue highly requisite for him that would save the souls of men; seeing he must endeavour to win their hearts, at which he is to make his first entrance; not following his own will or inclinations, but theirs; becoming all things to all men; waiting long for their conversion, and attending (without being tired and discouraged, though by all his labour he should gain but little ground) the favourable moments wherein they may yield to his motives. He must, like this holy man, not only be willing to endure hunger, thirst, heat, cold, wet, weariness and other outward pains, inseparably attendant on employments of this nature; but also the importunities, complaints, passions, the repulses, the contempts and injuries that are continually to be expected in them.

15. While he was employed in instructing the poor travellers in the hospital ofSt.Gervase, aman who was settled there, looking upon it as an intrusion into his office, came to him, as he was in the midst of the poor, and with many injurious and reproachful words, forbad him to come any more.M.de Rentyhaving heard him without any emotion, replied, “The poor people had much need of instruction; and since he would not be at the pains of it himself, he prayed him not to hinder one that would.” This did not satisfy him at all, but he came four days together to drive outM.de Renty, interrupting him as soon as he began; but he still received him with the same spirit, and at length overcame evil with good.

16. One day he visited a person who, from a groundless suspicion, had cruelly used his wife; who understanding his business, entertained him very coarsely, giving him much opprobrious language, lifting up his hand to strike him, and offering to thrust him out of doors.M.de Rentyreplied not one word, but after some time, drew near again, embraced him, and accosted him with such soft language, that he was perswaded, at length, to go to confession, which he had not done in twelve years before, and to be fully reconciled to his wife; insomuch that he lived and died a good Christian.

17. Another time, visiting a poor, old man that was sick, he began, as usual, to speak of spiritual things. But the old man, instead of listning, fell into a passion, telling him, he understoodthose things better than he.M.de Rentytold him, he would be glad to be instructed; and after a great deal of patience, and attention, taking advantage from some things in that weak discourse, to convince and inform him better, he proceeded so happily, that the rest of his days he led a truly Christian life.

18. His patience in bearing with the faults and imperfections of others, as it was truly exemplary, so it never took away, or weakened his desire to correct them, for which he only waited a proper occasion. When he intended to reprove another, he commonly first accused himself, to prepare them by his example. Having such an intention, he began a discourse of that openness with which Christians ought to tell one another the truth; for want of which we grow grey in our vices, and often carry them with us to our graves; saying, “He should hold himself♦extremely obliged to any who would shew him that kindness. His friend finding his heart exceedingly softened, besought him to deal freely and plainly with him, in telling him whatsoever he saw amiss in him; which thing then he did.”

♦“extreamly” replaced with “extremely”

*19. But his patience did not in the least break in upon that fortitude, which is often requisite in the things of God, for the good of our neighbour, and for the worthy preserving of our just authority. He knew severity must be used sometimes, especially when we have to do with stubborn offenders; and accordingly advised a friend, concerning a third person, “Take heedof humbling yourself before that man; the abasing yourself in this case, would both prejudice him, and the cause of God. Reprove him severely and roundly.”

20. And not in these instances only, but in all others, his zeal was accompanied both with freedom and prudence. For though his humility has concealed many of his inward graces and outward actions, yet many likewise has his zeal brought to light, where he judged it necessary for the glory of God, or the good of his neighbour: concerning which he thus wrote to a virtuous lady:

“Give me leave to speak my thoughts of that liberty we ought to use, in communicating freely the gifts of God bestowed upon us, to such persons as may reap fruit from them; not stifling them in ourselves, whereby we obstruct a second fruit, which God expects from his graces. *We should consider ourselves set in the world as a chrystal, which, placed in the middle of the universe, would give free passage to all the light which it receives from above: so ought we to impart all the talents we receive, and this without disguise, or the least claim of propriety.

*“Farther: as the chrystal, if several torches were set under it, would transmit the beams of them all towards heaven: so whatever honours or commendations we receive from below, should freely pass through us up to God; for God hath therefore bestowed upon us such thingsas are praise-worthy, not that the praise thereof should rest upon us, but that it may pass through us to him, that he may♦be blessed and praised in all things.”

♦inserted skipped word “be”

21. Yet his zeal, though free, was not so indiscreet, as to be its own herald upon every appearance of doing good; but was very circumspect in weighing all circumstances. Accordingly, in the same letter, he gives this wise advice, touching the order and measure which are necessary to be observed in this communication.

“To some, we must lay open our hearts freely and exactly; to others more reservedly; to others we should be altogether locked up, concealing from them what we see no disposition in them to make a good use of.”

*22. Zeal indeed should be always attended with prudence, to consider things well, and execute them in the best manner; to prevent mischiefs, or redress them with as much of sweetness, and as little acrimony as possible: and in desperate cases, or where the cure would prove worse than the disease, to suffer and pass them over; some souls having defects, as it were, incorrigible, which God permits to perfect them by humility; and others likewise, that have an intercourse with them, by patience and charity.

*23. One great point of prudence requisite in a zealous man, is, neither to hurt his body by too much labour, nor his mind with too much business. As to the latter of these,M.de Rentytook especial care, so to manage all his works of charity, that his piety might not be hindered but advanced thereby, indispensably performing all his exercises of devotion; and while he conversed most with his neighbour, reserving a considerable part, both of the day and night, for conversing with God. As to the other, he thus expressed himself to a clergyman, who had impaired his health by extreme labour:

“Give me leave, Sir, to tell you plainly, that you should not impose too much upon yourself, lest for want of moderation, you render yourself altogether unserviceable. The enemy usually takes no small advantage of such free and well-disposed natures; you are not your own, but a debtor to all men. Preserve yourself therefore, not by indulging your body, but by laying upon it no more than it is able to bear.”

24. Being atCitry, in the latter end of the year 1642, he had a strong impression upon his spirit, that at his return toParis, he should find a new employment about the poor, and be much taken up therein. Accordingly, two days after his return thither, some persons came to advise with him, about a course of relieving all such poor in the city, as were ashamed to beg. He undertook to visit a fourth part of them, and to assist them according to their necessities. An employment sufficient to take up the whole time of one man, which yet he performed, notwithstanding the multitude of his other occupations; sothat we must say, without a special assistance, he could not have done and suffered what he did; but God, who hath limited our strength of body, can increase it when and how he pleaseth.

25. Sometimes he received before-hand only a present impulse of something to be done, without any particular discovery. As when he was much pressed in spirit to go toPontois, without understanding any reason for it; yet, believing it to be the call of God, he immediately undertook the journey; where unexpectedly he met with a nobleman of great quality, who was come from a province far distant, on purpose to be instructed byM.de Renty, how to serve God, which he had, till then, little known, and less practised.

26. But though this great servant of God had an excellent faculty of assisting all, yet was he more eminently assistant to some particular persons, for the healing their souls, and leading them on apace in the narrow way of perfection. I shall mention one only, the Countess ofChatres, who being deep in the affections of the world, as are most young ladies of her quality, it pleased God to inspire her with a desire to ask advice ofM.de Renty; this he gave her with so happy success, that he himself was astonished at it. In less than a year, she was so perfectly disengaged from all those little conveniences and accommodations, which our ladies perswade themselves are absolutely necessary, that one offeringher something of this kind, which she was formerly fond of, she answered, “I thank God, I have quitted this, and many more things, for the love of God, and yet find no want at all.”

27. God gave him light to discern her proper way, how to renounce herself, and advance in the paths of solid virtue, and to support her in great inward afflictions. And she, on her part, resigned up herself to his guidance, and forced herself to put his advice in execution: a thing very requisite in those who would make use of the conduct of others to good purpose.

*28. Though this happy intercourse, accompanied with such signal blessings, had contracted a strict and perfect friendship between them, yet he was very wary and reserved in his conversation with her; visiting her only when the work of God required it, and neither speaking nor staying with her any longer than was precisely necessary. This she thought a little harsh, and complained of it to a friend, whom she knew to have some power with him, saying, “M.de Rentyextremely mortifies me with his civilities and reservedness. I have great need to see him often, and yet cannot obtain it. Nay, when we are together, he will not sit down, except when I am sick, or not able to stand any longer; and always with his hat in his hand. I beg you to tell him, what out of respect I dare not, what inquietude I suffer, to see his behaviour such towardme, who ought to be continually under his feet.”

The person acquainting him with this, he answered, “I proceed in this manner because my duty to God and to the Countess ofChatresrequire it. My Saviour obliges me to converse with her; but I must do no more than what is necessary, and so retire, for which this posture is most convenient. If we sat down, we should forget ourselves, and talk more than is necessary, and perhaps pass on to things unprofitable: therefore we ought both to stand upon our guard.”

29. Those who undertake the conduct of souls, ought seriously to consider this answer; and to be fully persuaded, that the business does not consist in speaking much to them, but in disposing them to speak to God, and in making them fit for God to speak to them.

30. In the year 1647, having visited one afflicted with great pains, he thus writ to his director:

“I have been with the person you know of, and have told her what I thought suitable to her condition. I acquainted her how we ought to lay this sure foundation, that we are nothing but weakness and misery itself; and that God from this insufficiency of ourselves to all good, means to extract humility and diffidence of ourselves, obliging us thereby to fly to his Son, to findstrength in Him, and a remedy for all our miseries.

“As concerning myself, I have not much to say. Only I find within myself, by the mercy of God, a great tranquility in his presence, through the Spirit of Jesus Christ, and such an inward experience of eternal life, as I am not able to express. Yet I find myself, so naked and barren that I wonder at the condition I am in, and by which I discourse. In my converse with this person, I begun my speech, not knowing how to pursue it. After the second sentence I had not the least foresight of what should be the third; and so of the rest. Not but that I seem to have a perfect knowledge of the things I speak, in such a manner as I am capable of it. But I only utter what is given me, and in the same way as it is communicated, I communicate it to others.”

CHAPTERIX.His outward behaviour, and conduct of business.1.M.de Rentybeing sensible, that even our outward behaviour is of great consequence in the service of our neighbour, being that which makes the first impression upon them, did whatever he could for the well composinghis exterior, keeping his gestures, motions, looks, and all parts of his conversation in such a harmony, as he judged fitted to draw his neighbour to God.*2. He was very modest, always calm and inviolably equal. “Among all the things I observed inM.de Renty, (says one of his intimate friends) what first affected me was, his rare modesty and great evenness of behaviour. There was something in his looks which carried so much reverence in it one might easily judge, he was always actually in the presence of God.”3. In every condition or employment whatsoever, he was the same in his looks, gestures, words and actions, whether alone or in company, with rich or poor, strangers or friends, before his children or servants, yea even before his footman, in the country or town, at the table, and every where.4. And such a constant equality was the more observable, because of his natural disposition, which was not slow, heavy and phlegmatick, but cholerick, hot and active. But the exact and perpetual care he had over himself, had wholly inverted his nature, and brought him to a behaviour, as well as temper, directly opposite to those he took from his mother’s womb.5. Another of his friends writes of him thus: “That which pleased me most in him was, His great recollection and intimate union with God:attended with such a wonderful peace of mind, as shone forth in his countenance, and begot♦a kind of devotion in his beholders. This union, methought, was ever the same, without any sign of distraction or levity, or any word not necessary, no complaisance or human regard ever forcing him to scatter his spirit. Not but he was full of civility; but still so as to look more within himself than without.”♦duplicate word “a” removed6. And indeed this continual presence of God, so wholly took up his spirit, that no unusual accident or object, or any thing rare or extraordinary could divert him. I never saw him admire any thing in the world, nor fix his♦eyes upon any curiosity whatever. And his gait in the streets was so recollected, modest and equal, without gazing on any thing, that a man might see Jesus Christ was his way, his employment, and his all.♦“eys” replaced with “eyes”7. In his speech he was very resolved, by choice as well as by nature. In whatever company it concerned him to speak, he did so in his course, with a composed demeanor, and words few, but material. He was never known forward or eager to speak, or in speaking to do it with a higher tone than ordinary. If he gave an account of any business, he did it so briefly, and in words so pertinent, that it was a very hard matter to find one that spoke better, and yet less than he.8. Things that were unprofitable, or the news of the times, were never the subject of his discourse: but always something pertaining to the kingdom of God. And when the conversation was diverted to worldly things, he either took leave of the company or stole away without.9. And when he talked even of good things, it was with care and moderation: saying, “There was much need of sparingness and sobriety, when we speak even of the things of God, lest it turn to no good account: and that it was a great trouble to him, when among serious persons to hear them often spend precious time in talking of virtue at large, and to find them departing from such conferences, with dry, empty, and dissipated spirits.”10. As to conduct of business, his method was, seriously to consider things, before any resolution, and if after his own sense was given, he found another’s to be better he readily quitted his own. After he had resolved, he was prompt, firm, and constant in the execution of it. But sometimes, when he had gone through the difficulties of a design, he left it to a friend to finish; not out of inconstancy, but to gain time for undertaking more, as well as to avoid the honour of it.11. In all affairs that concerned the service of God, he had an immoveable constancy. And besides the force of his words, there appeared in his face an extraordinary assurance, (though his ordinary deportment was always sweet andquiet) which particularly appeared in all meetings, whereby he manifested such a spirit that those who beheld him, felt themselves struck with awful regard. His proposals generally carried so much light and force in them, that all were constrained to acquiesce in his determination. But if any disputed his reasons he knew how to enforce them; and if they chanced to make another reply, (which was a thing that exceeding rarely happened) he said not one word more, but his very silence, and the steadiness of his countenance, restrained any further dispute. The meeting ended, he would go to that person and ask his pardon; informing him, “That what he aimed at, was, not to make good his opinion but to advance the cause of God; in all other things he was ready to yield to every one.”*12. But of all things he took care, not to overcharge himself with business, to the prejudice of his piety. He knew that outward employments, even the most holy, may be hindrances to inward holiness. Wherefore he was careful not to overburden himself with them, and very vigilant, that they should not distract and dissipate him, nor secularize his soul, but serve only as means to elevate and unite him more to God.*13. And God so blessed him therein, that in the multitude of business, he was still in a continual recollection. A familiar friend asking him, Whether in that throng of employments,he observed his usual two hours of prayer; he answered, “When I can, I keep three hours, sometimes four or five; but when occasion offers to serve my neighbour, I easily quit them, for God of his mercy hath given me the grace, to be inseparably with him, even in the crowd of business.” To the same purpose he writ to his director; “I continue my devotion out of the time and place of prayer, even in the midst of converse and business: and I tell you sincerely, tho’ I perform every thing so ill, yet I find little difference of times for prayer, being recollected continually.” And the same might be gathered (as was observed before) from his modesty and composed countenance, clearly evidencing, that his soul was wholly and constantly in application to God, from whom he drew light and strength, for the conduct of all his business. Of which he thus wrote to his director; “My recollection hinders no business at all, but furthers it. Without it I should have a sollicitous desire of doing all myself: whereas I now act in a most calm way, in which I have no share; for it is our Lord that doth all.” In another letter thus; “Finding myself one day much burthened with variety of businesses, I had a desire to draw off my mind wholly; and at the same instant it was done. Since that time they create me no trouble, and I dispatch them more readily without thinking of them. This grace hath been often renewed in me, (although in several manners)which I acknowledge to be very great, because it preserves me disengaged, even in the multiplicity of business.”*14. If after he had done his part, any design miscarried, he rested well satisfied. On such an occasion he thus writ to a friend; “We may take up good designs, and God often inspires them; yet when he is pleased to permit a contrary event, we must adore his secret will, which brings more of mercy in the crossing of them, than if they had succeeded. We should always be jealous over our spirit, that it fix not upon any thing.” And again, “Our Lord has his designs, which he effects by such means as we would not at all make choice of: The reason is, because he would break our wills, and abate our dependencies upon earth. Therefore he often crosses our best undertakings, being more jealous of the sacrifice of our hearts, than any thing else, how specious so ever.”15. I cannot better conclude this chapter, than with a letter writ to his director on this subject:“For these three or four months I have been, as it were, continually employed in outward works; as removing from place to place, new building a church, taking care of the sick, reconciling differences, conferring with all sorts of people. Yesterday hearing those words of the gospel read, ‘Thou art troubled about many things,’ it was said to my heart, ‘Thou art nottroubled about many things,’ giving me to understand, that the things we are employed upon, according to the will of God, do not create us that trouble; and thatMarthawas not reproved for doing the work, but for doing it too sollicitously. Our Saviour intimating to her, that no business should be done with inordinate agitation of spirit. Since our great business is, to hear the eternal word, and act nothing with disturbance, but all in peace by his Spirit.”*“I received hereby a great support in the performance of these petty exterior offices, and made no difficulty at all to yield myself up to this holily disordered divine order. At the same time I enjoyed such a sensible impression of God, yet excelling all sense, that if I had been thrown like a bowl, I could never have lost the sight of my God. Our Lord turns this bowl in a strange manner, even as it pleaseth him. And these several turnings are all for the soul’s advantage, whereby she is fashioned for every occasion, that she may do nothing for or by herself; but all for God, and according to him.“I see likewise that one whom God employs in these low affairs, if he follow them with the same fidelity, is as acceptable to God, as one that is employed in the most noble functions. Will nothing please you but to convert worlds? You shall be content to carry stones; and sometimes to sit still and do nothing. You are then to offer the sacrifice of patience. And I believe itis a thousand times more rare, to find a soul thus faithful in patience, and content to do no more than God would have him, than faithful in actions that appear abroad.“I have one word more to tell you; which is, that I am really ashamed and confounded, that I do no more for God: which indeed, with the sense of my unfitness for any thing that is good, would work me much torment, did I not consider, He is all-sufficient, and doth with us as he pleaseth.”

His outward behaviour, and conduct of business.

1.M.de Rentybeing sensible, that even our outward behaviour is of great consequence in the service of our neighbour, being that which makes the first impression upon them, did whatever he could for the well composinghis exterior, keeping his gestures, motions, looks, and all parts of his conversation in such a harmony, as he judged fitted to draw his neighbour to God.

*2. He was very modest, always calm and inviolably equal. “Among all the things I observed inM.de Renty, (says one of his intimate friends) what first affected me was, his rare modesty and great evenness of behaviour. There was something in his looks which carried so much reverence in it one might easily judge, he was always actually in the presence of God.”

3. In every condition or employment whatsoever, he was the same in his looks, gestures, words and actions, whether alone or in company, with rich or poor, strangers or friends, before his children or servants, yea even before his footman, in the country or town, at the table, and every where.

4. And such a constant equality was the more observable, because of his natural disposition, which was not slow, heavy and phlegmatick, but cholerick, hot and active. But the exact and perpetual care he had over himself, had wholly inverted his nature, and brought him to a behaviour, as well as temper, directly opposite to those he took from his mother’s womb.

5. Another of his friends writes of him thus: “That which pleased me most in him was, His great recollection and intimate union with God:attended with such a wonderful peace of mind, as shone forth in his countenance, and begot♦a kind of devotion in his beholders. This union, methought, was ever the same, without any sign of distraction or levity, or any word not necessary, no complaisance or human regard ever forcing him to scatter his spirit. Not but he was full of civility; but still so as to look more within himself than without.”

♦duplicate word “a” removed

6. And indeed this continual presence of God, so wholly took up his spirit, that no unusual accident or object, or any thing rare or extraordinary could divert him. I never saw him admire any thing in the world, nor fix his♦eyes upon any curiosity whatever. And his gait in the streets was so recollected, modest and equal, without gazing on any thing, that a man might see Jesus Christ was his way, his employment, and his all.

♦“eys” replaced with “eyes”

7. In his speech he was very resolved, by choice as well as by nature. In whatever company it concerned him to speak, he did so in his course, with a composed demeanor, and words few, but material. He was never known forward or eager to speak, or in speaking to do it with a higher tone than ordinary. If he gave an account of any business, he did it so briefly, and in words so pertinent, that it was a very hard matter to find one that spoke better, and yet less than he.

8. Things that were unprofitable, or the news of the times, were never the subject of his discourse: but always something pertaining to the kingdom of God. And when the conversation was diverted to worldly things, he either took leave of the company or stole away without.

9. And when he talked even of good things, it was with care and moderation: saying, “There was much need of sparingness and sobriety, when we speak even of the things of God, lest it turn to no good account: and that it was a great trouble to him, when among serious persons to hear them often spend precious time in talking of virtue at large, and to find them departing from such conferences, with dry, empty, and dissipated spirits.”

10. As to conduct of business, his method was, seriously to consider things, before any resolution, and if after his own sense was given, he found another’s to be better he readily quitted his own. After he had resolved, he was prompt, firm, and constant in the execution of it. But sometimes, when he had gone through the difficulties of a design, he left it to a friend to finish; not out of inconstancy, but to gain time for undertaking more, as well as to avoid the honour of it.

11. In all affairs that concerned the service of God, he had an immoveable constancy. And besides the force of his words, there appeared in his face an extraordinary assurance, (though his ordinary deportment was always sweet andquiet) which particularly appeared in all meetings, whereby he manifested such a spirit that those who beheld him, felt themselves struck with awful regard. His proposals generally carried so much light and force in them, that all were constrained to acquiesce in his determination. But if any disputed his reasons he knew how to enforce them; and if they chanced to make another reply, (which was a thing that exceeding rarely happened) he said not one word more, but his very silence, and the steadiness of his countenance, restrained any further dispute. The meeting ended, he would go to that person and ask his pardon; informing him, “That what he aimed at, was, not to make good his opinion but to advance the cause of God; in all other things he was ready to yield to every one.”

*12. But of all things he took care, not to overcharge himself with business, to the prejudice of his piety. He knew that outward employments, even the most holy, may be hindrances to inward holiness. Wherefore he was careful not to overburden himself with them, and very vigilant, that they should not distract and dissipate him, nor secularize his soul, but serve only as means to elevate and unite him more to God.

*13. And God so blessed him therein, that in the multitude of business, he was still in a continual recollection. A familiar friend asking him, Whether in that throng of employments,he observed his usual two hours of prayer; he answered, “When I can, I keep three hours, sometimes four or five; but when occasion offers to serve my neighbour, I easily quit them, for God of his mercy hath given me the grace, to be inseparably with him, even in the crowd of business.” To the same purpose he writ to his director; “I continue my devotion out of the time and place of prayer, even in the midst of converse and business: and I tell you sincerely, tho’ I perform every thing so ill, yet I find little difference of times for prayer, being recollected continually.” And the same might be gathered (as was observed before) from his modesty and composed countenance, clearly evidencing, that his soul was wholly and constantly in application to God, from whom he drew light and strength, for the conduct of all his business. Of which he thus wrote to his director; “My recollection hinders no business at all, but furthers it. Without it I should have a sollicitous desire of doing all myself: whereas I now act in a most calm way, in which I have no share; for it is our Lord that doth all.” In another letter thus; “Finding myself one day much burthened with variety of businesses, I had a desire to draw off my mind wholly; and at the same instant it was done. Since that time they create me no trouble, and I dispatch them more readily without thinking of them. This grace hath been often renewed in me, (although in several manners)which I acknowledge to be very great, because it preserves me disengaged, even in the multiplicity of business.”

*14. If after he had done his part, any design miscarried, he rested well satisfied. On such an occasion he thus writ to a friend; “We may take up good designs, and God often inspires them; yet when he is pleased to permit a contrary event, we must adore his secret will, which brings more of mercy in the crossing of them, than if they had succeeded. We should always be jealous over our spirit, that it fix not upon any thing.” And again, “Our Lord has his designs, which he effects by such means as we would not at all make choice of: The reason is, because he would break our wills, and abate our dependencies upon earth. Therefore he often crosses our best undertakings, being more jealous of the sacrifice of our hearts, than any thing else, how specious so ever.”

15. I cannot better conclude this chapter, than with a letter writ to his director on this subject:

“For these three or four months I have been, as it were, continually employed in outward works; as removing from place to place, new building a church, taking care of the sick, reconciling differences, conferring with all sorts of people. Yesterday hearing those words of the gospel read, ‘Thou art troubled about many things,’ it was said to my heart, ‘Thou art nottroubled about many things,’ giving me to understand, that the things we are employed upon, according to the will of God, do not create us that trouble; and thatMarthawas not reproved for doing the work, but for doing it too sollicitously. Our Saviour intimating to her, that no business should be done with inordinate agitation of spirit. Since our great business is, to hear the eternal word, and act nothing with disturbance, but all in peace by his Spirit.”

*“I received hereby a great support in the performance of these petty exterior offices, and made no difficulty at all to yield myself up to this holily disordered divine order. At the same time I enjoyed such a sensible impression of God, yet excelling all sense, that if I had been thrown like a bowl, I could never have lost the sight of my God. Our Lord turns this bowl in a strange manner, even as it pleaseth him. And these several turnings are all for the soul’s advantage, whereby she is fashioned for every occasion, that she may do nothing for or by herself; but all for God, and according to him.

“I see likewise that one whom God employs in these low affairs, if he follow them with the same fidelity, is as acceptable to God, as one that is employed in the most noble functions. Will nothing please you but to convert worlds? You shall be content to carry stones; and sometimes to sit still and do nothing. You are then to offer the sacrifice of patience. And I believe itis a thousand times more rare, to find a soul thus faithful in patience, and content to do no more than God would have him, than faithful in actions that appear abroad.

“I have one word more to tell you; which is, that I am really ashamed and confounded, that I do no more for God: which indeed, with the sense of my unfitness for any thing that is good, would work me much torment, did I not consider, He is all-sufficient, and doth with us as he pleaseth.”

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